It was observed that two important classes took little or no part in the festivities by which, all over England, the inauguration of the new government was celebrated. Very seldom could either a priest or a soldier be seen in the assemblages which gathered round the market crosses where the King and Queen were proclaimed. The professional pride both of the clergy and of the army had been deeply wounded. The doctrine of nonresistance had been dear to the Anglican divines. It was their distinguishing badge. It was their favourite theme. If we are to judge by that portion of their oratory which has come down to us, they had preached about the duty of passive obedience at least as often and as zealously as about the Trinity or the Atonement.4 Their attachment to their political creed had indeed been severely tried, and had, during a short time, wavered. But with the tyranny of James the bitter feeling which that tyranny had excited among them had passed away. The parson of a parish was naturally unwilling to join in what was really a triumph over those principles which, during twenty-eight years, his flock had heard him proclaim on every anniversary of the Martyrdom and on every anniversary of the Restoration.
The soldiers, too, were discontented. They hated Popery indeed;and they had not loved the banished King. But they keenly felt that, in the short campaign which had decided the fate of their country, theirs had been an inglorious part. Forty fine regiments, a regular army such as had never before marched to battle under the royal standard of England, had retreated precipitately before an invader, and had then, without a struggle, submitted to him. That great force had been absolutely of no account in the late change, had done nothing towards keeping William out, and had done nothing towards bringing him in. The clowns, who, armed with pitchforks and mounted on carthorses, had straggled in the train of Lovelace or Delamere, had borne a greater part in the Revolution than those splendid household troops, whose plumed hats, embroidered coats, and curvetting chargers the Londoners had so often seen with admiration in Hyde Park. The mortification of the army was increased by the taunts of the foreigners, taunts which neither orders nor punishments could entirely restrain.5 At several places the anger which a brave and highspirited body of men might, in such circumstances, be expected to feel, showed itself in an alarming manner. A battalion which lay at Cirencester put out the bonfires, huzzaed for King James, and drank confusion to his daughter and his nephew. The garrison of Plymouth disturbed the rejoicings of the County of Cornwall: blows were exchanged, and a man was killed in the fray.6The ill humour of the clergy and of the army could not but be noticed by the most heedless; for the clergy and the army were distinguished from other classes by obvious peculiarities of garb. "Black coats and red coats," said a vehement Whig in the House of Commons, "are the curses of the nation." 7 But the discontent was not confined to the black coats and the red coats.
The enthusiasm with which men of all classes had welcomed William to London at Christmas had greatly abated before the close of February. The new king had, at the very moment at which his fame and fortune reached the highest point, predicted the coming reaction. That reaction might, indeed, have been predicted by a less sagacious observer of human affairs. For it is to be chiefly ascribed to a law as certain as the laws which regulate the succession of the seasons and the course of the trade winds. It is the nature of man to overrate present evil, and to underrate present good; to long for what he has not, and to be dissatisfied with what he has. This propensity, as it appears in individuals, has often been noticed both by laughing and by weeping philosophers. It was a favourite theme of Horace and of Pascal, of Voltaire and of Johnson. To its influence on the fate of great communities may be ascribed most of the revolutions and counterrevolutions recorded in history. A hundred generations have elapsed since the first great national emancipation, of which an account has come down to us. We read in the most ancient of books that a people bowed to the dust under a cruel yoke, scourged to toil by hard taskmasters, not supplied with straw, yet compelled to furnish the daily tale of bricks, became sick of life, and raised such a cry of misery as pierced the heavens. The slaves were wonderfully set free: at the moment of their liberation they raised a song of gratitude and triumph: but, in a few hours, they began to regret their slavery, and to murmur against the leader who had decoyed them away from the savoury fare of the house of bondage to the dreary waste which still separated them from the land flowing with milk and honey. Since that time the history of every great deliverer has been the history of Moses retold. Down to the present hour rejoicings like those on the shore of the Red Sea have ever been speedily followed by murmurings like those at the Waters of Strife.8 The most just and salutary revolution must produce much suffering.
The most just and salutary revolution cannot produce all the good that had been expected from it by men of uninstructed minds and sanguine tempers. Even the wisest cannot, while it is still recent, weigh quite fairly the evils which it has caused against the evils which it has removed. For the evils which it has caused are felt; and the evils which it has removed are felt no longer.
