community, that they should not lose that refpeâ, which is fo justly due to them, by a popular clamour kept up in oppofition to a measure of no importance in itself. But if the departing from that measure should not remove the prejudice fo maliciously raised, I am certain that no further step you can take will be able to remove it; and therefore, I hope you will top here. This appears to be a reasonable and fafe condefcenfion, by which nobody will be hurt; but all beyond this, would be dangerous weakness in government. It might open a door to the wildeft enthusiasm, and to the moft mifchievous attacks of political difaffection working upon that enthusiasm. If you encourage and authorise it to fall on the fynagogue, it will go from thence to the meetinghoufe, and in the end to the palace. But let us be careful to check its further progrefs. The more zealous we are to fupport Christianity, the more vigilant fhould we be in maintaining toleration. If we bring back perfecution, we bring back the anti-christian spirit of popery; and when the spirit is here, the whole system 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 estates. Indeed, they are infeparably connected together: for, where the mind is not free, where the confcience 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 see it in Spain, and many other countries; we have formerly both feen and felt it in England. By the bleffing of God, we are now delivered from all kinds of oppreffion. Let us take care, that they may never return.

CHA P.

V

IN

CHA P. XII.

PRAISE OF VIRTUE.

IRTUE is of intrinfic value and good defert, and of indifpenfible 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 everlasting TRUTH; not dependent on power, but the guide of all power. VIRTUE is the foundation of honour and efteem, 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 the periods and circumstances of our beings.-Many of the endowments and talents we now poffefs, and of which we are too apt to be proud, will cease entirely with the prefent state; 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 cur 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 it has in this. The further any being is advanced in excellence and perfection, the greater is his attachment to it, and the more is he under its influence.To fay no more; 'Tis the LAW of the whole universe; it ftands firft 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 reasonable mind, which does not call us to this. One virtuous dif pofition of foul is preferable to the greatest natural accomplishments and abilities, and of more value than all the treasures 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 wish. Remember, that this alone is honour, glory, wealth, and happiness. Secure this, and you fecure every thing. Lose this, and all is lost.

CHA P. XIII.

PRICE.

THE SPEECH OF BRUTUS ON THE DEATH OF

CÆSAR.

R

OMANS, countrymen, and lovers! hear me for my

caufe; and be filent, that you may hear. Believe me for mine honour, and have refpect to mine honour, that you may believe. Cenfure me in your wisdom, and awake your fenfes, that you may the better judge. If there be any in this affembly, any dear friend of Car's, to him I fay, that

Brutus's

Brutus's love to Cæfar was no lefs than his. If then that friend demand, why Brutus rofe against Cæfar, this is my answer: 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 base, that would be a bond-man? If any, fpeak; for him have I offended. Who's here fo rude, that would not be a Roman? If any, speak; for him have I offended. Who's here fo vile, that will not love his country? If any, speak; for him have I offended-I paufe for a reply

NONE? then none have I offended..

-I have done 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 suffered death.

HERE comes his body, mourned by Mark Antony; who, though he had no hand in his death, fhall 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 myfelf, when it shall please my country to need my death. SHAKESPEAR.

GLOCESTER's SPEECH TO THE NOBLES.

RAVE Peers of England, pillars of the state,
To you Duke Humphry muft unload his grief,

Your

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 fummer'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, Somerset, Buckingham,
Brave York, and Salisbury, victorious Warwick,
Receiv'd deep fears 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 Highnefs in his infancy
Crowned in Paris, in difpight of foes?

And fhall these labours and thefe honours die?
Shall Henry's conqueft, Bedford's vigilance,
Your deeds of war, and all our counsel, 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.

SHAKESPEAR,

BOOK