The only excuse to be made for all our mendicant diplomacy is the same as in the case of all other mendicancy, namely, that it has been founded on absolute necessity. This deserves consideration. Necessity, as it has no law, so it has no shame. But moral necessity is not like metaphysical, or even physical. In that category it is a word of loose signification, and conveys different ideas to different minds. To the low-minded, the slightest necessity becomes an invincible necessity. "The slothful man saith, There is a lion in the way, and I shall be devoured in the streets." But when the necessity pleaded is not in the nature of things, but in the vices of him who alleges it, the whining tones of commonplace beggarly rhetoric produce nothing but indignation: because they indicate a desire of keeping up a dishonorable existence, without utility to others, and without dignity to itself; because they aim at obtaining the dues of labor without industry, and by frauds would draw from the compassion of others what men ought to owe to their own spirit and their own exertions. I am thoroughly satisfied, that, if we degrade ourselves, it is the degradation which will subject us to the yoke of necessity, and not that it is necessity which has brought on our degradation. In this same chaos, where light and darkness are struggling together, the open subscription of last year, with all its circumstances, must have given us no little glimmering of hope: not (as I have heard it was vainly discoursed) that the loan could prove a crutch to a lame negotiation abroad, and that the whiff and wind of it must at once have disposed the enemies of all tranquillity to a desire for peace. Judging on the face of facts, if on them it had any effect at all, it had the direct contrary effect; for very soon after the loan became public at Paris, the negotiation ended, and our ambassador was ignominiously expelled. My view of this was different: I liked the loan, not from the influence which it might have on the enemy, but on account of the temper which it indicated in our own people. This alone is a consideration of any importance; because all calculation formed upon a supposed relation of the habitudes of others to our own, under the present circumstances, is weak and fallacious. The adversary must be judged, not by what we are, or by what we wish him to be, but by what we must know he actually is: unless we choose to shut our eyes and our ears to the uniform tenor of all his discourses, and to his uniform course in all his actions. We may be deluded; but we cannot pretend that we have been disappointed. The old rule of _Ne te quæsiveris extra_ is a precept as available in policy as it is in morals. Let us leave off speculating upon the disposition and the wants of the enemy. Let us descend into our own bosoms; let us ask ourselves what are our duties, and what are our means of discharging them. In what heart are you at home? How far may an English minister