Roman world for one or two hundred years before Christ, the whole
tendency of modern governments is against it, and has been since the
second English Revolution. It still exists in Russia and Turkey,
possibly in Germany and Austria; yet constitutional forms of government
seem to be gradually taking its place. What a change in England, France,
Italy, and Spain during the last hundred years!--what a breaking up of
the old absolutism of the Bourbons! Even the imperialism of Napoleon is
held in detestation by a large class of the French nation.

It may have been necessary for such a man as Caesar to arise when the
Romans had already conquered a great part of the civilized world, and
when the various provinces which composed the Empire needed a firm,
stable, and uniform government in the hands of a single man, in order to
promote peace and law,--the first conditions of human society. But it is
one thing to recognize the majesty of divine Providence in furnishing a
remedy for the peculiar evils of an age or people, and quite another
thing to make this remedy a panacea for all the future conditions of
nations. If we believe in the moral government of this world by a divine
and supreme Intelligence whom we call God, then it is not difficult to
see in Julius Caesar, after nearly two thousand years, an instrument of
Providence like Constantine, Charlemagne, Richelieu, and Napoleon
himself. It matters nothing whether Caesar was good or bad, whether he
was a patriot or a usurper, so far as his ultimate influence is
concerned, if he was the instrument of an overruling Power; for God
chooses such instruments as he pleases. Even in human governments it is
sometimes expedient to employ rogues in order to catch rogues, or to
head off some peculiar evil that honest people do not know how to
manage. But because a bad man is selected by a higher power to do some
peculiar work, it does not follow that this bad man should be praised
for doing it, especially if the work is good only so far as it is