The English parliament of 1688, imported a man and his wife from Holland, William and Mary, and made them king and queen of England. (2) Having done this, the said parliament made a law to convey the government of the country to the heirs of William and Mary, in the following words: "We, the lords spiritual and temporal, and commons, do, in the name of the people of England, most humbly and faithfully submit ourselves, our heirs, and posterities, to William and Mary, their heirs and posterities, for ever." And in a subsequent law, as quoted by Edmund Burke, the said parliament, in the name of the people of England then living, binds the said people, their heirs and posterities, to William and Mary, their heirs and posterities, to the end of time.
2 "The Bill of Rights (temp. William III.) shows that the
Lords and Commons met not in Parliament but in convention,
that they declared against James II., and in favour of
William III. The latter was accepted as sovereign, and, when
monarch. Acta of Parliament were passed confirming what had
been done."—Joseph Fisher in Notes and Queries (London),
May 2,1874. This does not affect Paine's argument, as a
Convention could have no more right to bind the future than
a Parliament.—Editor..
It is not sufficient that we laugh at the ignorance of such law-makers; it is necessary that we reprobate their want of principle. The constituent assembly of France, 1789, fell into the same vice as the parliament of England had done, and assumed to establish an hereditary succession in the family of the Capets, as an act of the constitution of that year. That every nation, for the time being, has a right to govern itself as it pleases, must always be admitted; but government by hereditary succession is government for another race of people, and not for itself; and as those on whom it is to operate are not yet in existence, or are minors, so neither is the right in existence to set it up for them, and to assume such a right is treason against the right of posterity.
I here close the arguments on the first head, that of government by hereditary succession; and proceed to the second, that of government by election and representation; or, as it may be concisely expressed, representative government, in contra-distinction to hereditary government.
Reasoning by exclusion, if hereditary government has not a right to exist, and that it has not is proveable, representative government is admitted of course.
In contemplating government by election and representation, we amuse not ourselves in enquiring when or how, or by what right, it began. Its origin is ever in view. Man is himself the origin and the evidence of the right. It appertains to him in right of his existence, and his person is the title deed.(1)
The true and only true basis of representative government is equality of Rights. Every man has a right to one vote, and no more, in the choice of representatives. The rich have no more right to exclude the poor from the right of voting, or of electing and being elected, than the poor have to exclude the rich; and wherever it is attempted, or proposed, on either side, it is a question of force and not of right. Who is he that would exclude another? That other has a right to exclude him.
That which is now called aristocracy implies an inequality of rights; but who are the persons that have a right to establish this inequality? Will the rich exclude themselves? No. Will the poor exclude themselves? No. By what right then can any be excluded? It would be a question, if any man or class of men have a right to exclude themselves; but, be this as it may, they cannot have the right to exclude another. The poor will not delegate such a right to the rich, nor the rich to the poor, and to assume it is not only to assume arbitrary power, but to assume a right to commit robbery. Personal rights, of which the right of voting for representatives is one, are a species of property of the most sacred kind: and he that would employ his pecuniary property, or presume upon the influence it gives him, to dispossess or rob another of his property of rights, uses that pecuniary property as he would use fire-arms, and merits to have it taken from him.
1 "The sacred rights of mankind are not to be rummaged for
among old parchments or musty records. They are written as
with a sunbeam in the whole volume of human nature by the
hand of Divinity itself, and can never be erased or obscured
by mortal power."—Alexander Hamilton, 1775. (Cf. Rights of
Man, Toi. ii., p. 304): "Portions of antiquity by proving
everything establish nothing. It is authority against
authority all the way, till we come to the divine origin of
the rights of man at the creation."—Editor..
Inequality of rights is created by a combination in one part of the community to exclude another part from its rights. Whenever it be made an article of a constitution, or a law, that the right of voting, or of electing and being elected, shall appertain exclusively to persons possessing a certain quantity of property, be it little or much, it is a combination of the persons possessing that quantity to exclude those who do not possess the same quantity. It is investing themselves with powers as a self-created part of society, to the exclusion of the rest.