All this body of old conventions, composing the vast and voluminous collection called the _corps diplomatique_, forms the code or statute law, as the methodised reasonings of the great publicists and jurists from the digest and jurisprudence of the Christian world. In these treasures are to be found the _usual_ relations of peace and amity in civilised Europe; and there the relations of ancient France were to be found amongst the rest.
The present system in France is not the ancient France. It is not the ancient France with ordinary ambition and ordinary means. It is not a new power of an old kind. It is a new power of a new species. When such a questionable shape is to be admitted for the first time into the brotherhood of Christendom, it is not a mere matter of idle curiosity to consider how far it is in its nature alliable with the rest, or whether 'the relations of peace and amity' with this new state are likely to be of the same nature with the _usual_ relations of the states of Europe.
The Revolution in France had the relation of France to other nations as one of its principal objects. The changes made by that Revolution were not the better to accommodate her to the old and usual relations, but to produce new ones. The Revolution was made, not to make France free, but to make her formidable; not to make her a neighbour, but a mistress; not to make her more observant of laws, but to put her in a condition to impose them. To make France truly formidable it was necessary that France should be new modelled. They, who have not followed the train of the late proceedings, have been led by deceitful representations (which deceit made a part in the plan) to conceive that this totally new model of a state, in which nothing escaped a change, was made with a view to its internal relations only.
In the Revolution of France two sorts of men were principally concerned in giving a character and determination to its pursuits: the philosophers and the politicians. They took different ways, but they met in the same end. The philosophers had one predominant object, which they pursued with a fanatical fury, that is, the utter extirpation of religion. To that every question of empire was subordinate. They had rather domineer in a parish of atheists, than rule over a Christian world. Their temporal ambition was wholly subservient to their proselytising spirit, in which they were not exceeded by Mahomet himself.