to the meeting-houfe, and in the end to the palace. But let us be careful to check its further progrefs. The more zealous we are to fupport Chriftianity, the more vigilant fhould we be in maintaining toleration. If we bring back perfecution, we bring back the antichriftian spirit of popery; and when the fpirit is here, the whole fyftem will foon follow. Toleration is the bafis of all public quiet. It is a character of freedom given to the mind, more valuable, I think, than that which fecures our perfons and eftates. Indeed, they are infeparably connected together: for, where the mind is not free, where the conscience is enthralled, there is no freedom. Spiritual tyranny puts on the galling chains: but civil tyranny is called in, to rivet and fix them. We fee it in Spain, and many other countries; we have formerly both feen and felt it in England. By the blefling of God, we are now delivered from all kinds of op preffion. Let us take care, that they may never return. >

CHAP. XII.

IN PRAISE OF VIRTUE.

VIRT IRTUE is of intrinfic value and good defert, and of indifpenfable obligation; not the creature of will, but neceffary and immutable: not local or temporary, but of equal extent and antiquity with the DIVINE MIND; not a mode of fenfation, but everlafting TRUTH; not dependent on power, but the guide of all power. VIRTUE is the foundation of honour and esteem, and the fource of all beauty, order, and happiness in nature. It is what confers value on all the other endowments and qualities of a reasonable being, to which they ought to be abfolutely fubfervient, and without which the more eminent they are, the more hideous deformities and the greater curfes they become. The ufe of it is not confined to any one stage of our existence, or to any particular fituation we can be in, but reaches through

all

all the periods and circumstances of our being.-Many of the endowments and talents we now poffefs, and of which we are too apt to be proud, will ceafe entirely with the prefent ftate; but this will be our ornament and dignity in every future ftate to which we may be removed. Beauty and wit will die, learning will vanish away, and all the arts of life be foon forgot, but virtue will remain for ever. This unites us to the whole rational creation, and fits us for converfing with any order of fuperior natures, and for a place in any part of God's works. It procures us the approbation and love of all wife and good beings, and renders them our allies and friends. But what is of unfpeakably greater confequence is, that it makes God our friend, affimilates and unites our minds to his, and engages his almighty power in our defence. Superior beings of all ranks are bound by it no less than ourselves. It has the fame authority in all worlds that le has in this. The further any being is advanced in excellence and perfection, the greater is his attachment to it, and the more he is under its influence.-To fay no more; 'Tis the LAW of the whole univerfe; it ftands first in the estimation of the Deity; its original is his nature; and it is the very object that makes him lovely.

SUCH is the importance of virtue.-Of what confequence, therefore, is it that we practise it!-There is no argument or motive which is at all fitted to influence a reafonable mind, which does not call us to this. One virtuous difpofition of foul is preferable to the greateft natural accomplishments and abilities, and of more value than all the treafures of the world.-If you are wife, then, study virtue, and contemn every thing that can come in competition with it. Remember, that nothing elfe deferves one anxious thought or with. Remember, that this alone is honour, glory, wealth, and happiness. Secure this, and you fecure every thing. Lofe this, and all is loft.

PRICE.

THE SPEECH OF BRUTUS ON THE DEATH OF CÆSAR.

ROMANS, Countrymen, and lovers! hear me for my caufe; and be filent, that you may hear. Believe me for mine honour, and have respect to mine honour, that you believe. Cenfure me in may wifdom, and awake your your fenfes, that you may the better judge. If there be any in this affembly, any dear friend of Cæfar's, to him I fay, that Brutus's love to Cæfar was no less than his. If then that friend demand, why Brutus rofe against Cæfar, this is my anfwer: Not that I loved Cæfar lefs, but that I loved Rome more. Had you rather Cæfar were living, and die all flaves; than that Cæfar were dead, to live all freemen? As Cæfar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour, him; but as he was ambitious, I flew him. There are tears for his love, joy for his fortune, honour for his valour, and death for his ambition. Who's here fo bafe, that would be a bond man? If any, fpeak; for him have 1 offended. Who's here fo rude, that would not be a Roman? if any, fpeak; for him have I offended. Who's here fo vile, that will not love his country ? If any, fpeak; for him have I offended.paufe for a reply.

-I

-I have done

NONE? then none have I offended no more to Cæfar than you should do to Brutus. The queftion of his death is inrolled in the Capitol? his glory not extenuated, wherein he was worthy; nor his offences inforced, for which he fuffered death.

HERE comes his body, mourned by Mark Antony; who, though he had no hand in his death, shall receive the benefit of his dying, a place in the commonwealth; as which of you fhall not? With this I depart, that as I flew my best lover for the good of Rome, I have the fame dagger for myself, when it shall please my country to need death. SHAKESPEARE.

my

CHAP. XIV.

GLOCESTER'S SPEECH TO THE NOBLES.

BRAVE
RAVE Peers of England, pillars of the state,
To you Duke Humphry muft unload his grief,
Your grief, the common grief of all the land.
What did my brother Henry spend his youth,
His valour, coin, and people in the wars;
Did he fo often lodge in open field,

In winter's cold, and summer's parching heat,
To conquer France, his true Inheritance?
And did my brother Bedford toil his wits
To keep by policy what Henry got?
Have you yourselves, Somerfet, Buckingham,
Brave York, and Salisbury, victorious Warwick,
Receiv'd deep fcars in France and Normandy?
Or hath mine uncle Beaufort, and myself,
With all the learned council of the realm,
Studied fo long, fat in the council-house
Early and late, debating to and fro,

How France and Frenchmen might be kept in awe ?
And was his Highness in his infancy

Crowned in Paris, in despite of foes?

And shall these labours and these honours die ?
Shall Henry's conqueft, Bedford's vigilance,
Your deeds of war, and all our counfel, die?
O Peers of England, fhameful is this league,
Fatal this marriage; cancelling your fame,
Blotting your names from books of memory;
Razing the characters of your renown,
Defacing monuments of conquer'd France,
Undoing all, as all had never been.

SHAKESPEARE.

BOOK VI.

DIALOGUE S.

CHAP. I.

ON HAPPINESS.

T was at a time, when a certain friend, whom I highly value, was my gueft. We had been fitting together, entertaining ourselves with Shakespeare. Among many of his characters, we had looked into that of Wolfey. How foon, fays my friend, does the Cardinal in difgrace abjure that happiness which he was lately fo fond of! Scarcely out of office, but he begins to exclaim,

Vain pomp and glory of the world! I hate ye.

So true is it, that our fentiments ever vary with the season; and that in adverfity we are of one mind, in profperity of another. As for his mean opinion, faid 1, of human happiness, it is a truth, which small reflection might have taught him long before. There feems little need of diftrefs to inform us of this. I rather commend the feeming wisdom of that eastern monarch, who in the affluence of prosperity, when he was proving every pleasure, was yet fo fenfible of their emptinefs, their infufficiency to make him happy, that he proclaimed a reward to the man who should invent a new delight. The reward indeed was proclaimed, but the delight was not

to