Now if an absolute monarch, with all these great and rare qualifications, should be allowed capable of conferring the greatest good on society; it must be surely granted, on the contrary, that absolute power, vested in the hands of one who is deficient in them all, is likely to be attended with no less a degree of evil.
In short, our own religion furnishes us with adequate ideas of the blessing, as well as curse, which may attend absolute power. The pictures of heaven and of hell will place a very lively image of both before our eyes; for though the prince of the latter can have no power but what he originally derives from the omnipotent Sovereign in the former, yet it plainly appears from Scripture that absolute power in his infernal dominions is granted to their diabolical ruler. This is indeed the only absolute power which can by Scripture be derived from heaven. If, therefore, the several tyrannies upon earth can prove any title to a Divine authority, it must be derived from this original grant to the prince of darkness; and these subordinate deputations must consequently come immediately from him whose stamp they so expressly bear.
To conclude, as the examples of all ages shew us that mankind in general desire power only to do harm, and, when they obtain it, use it for no other purpose; it is not consonant with even the least degree of prudence to hazard an alteration, where our hopes are poorly kept in countenance by only two or three exceptions out of a thousand instances to alarm our fears. In this case it will be much wiser to submit to a few inconveniencies arising from the dispassionate deafness of laws, than to remedy them by applying to the passionate open ears of a tyrant.
Nor can the example of the gypsies, though possibly they may have long been happy under this form of government, be here urged; since we must remember the very material respect in which they differ from all other people, and to which perhaps this their happiness is entirely owing, namely, that they have no false honours among them, and that they look on shame as the most grievous punishment in the world.
Chapter xiii. — A dialogue between Jones and Partridge.
The honest lovers of liberty will, we doubt not, pardon that long digression into which we were led at the close of the last chapter, to prevent our history from being applied to the use of the most pernicious doctrine which priestcraft had ever the wickedness or the impudence to preach.
We will now proceed with Mr Jones, who, when the storm was over, took leave of his Egyptian majesty, after many thanks for his courteous behaviour and kind entertainment, and set out for Coventry; to which place (for it was still dark) a gypsy was ordered to conduct him.
Jones having, by reason of his deviation, travelled eleven miles instead of six, and most of those through very execrable roads, where no expedition could have been made in quest of a midwife, did not arrive at Coventry till near twelve. Nor could he possibly get again into the saddle till past two; for post-horses were now not easy to get; nor were the hostler or post-boy in half so great a hurry as himself, but chose rather to imitate the tranquil disposition of Partridge; who, being denied the nourishment of sleep, took all opportunities to supply its place with every other kind of nourishment, and was never better pleased than when he arrived at an inn, nor ever more dissatisfied than when he was again forced to leave it.