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to the meeting house, and in the end to the palace. But let us be careful to check its further progress. zealous we are to support Christianity, the more vigilant Mould we be in maintaining toleration. If we bring back persecution, we bring back the antichristian spirit of popery; and when the spirit is here, the whole system will fon follow. Toleration is the basis of all public quiet. It is a character of freedom given to the mind, more valuable, I think, than that which secures our persons and estates. Indeed, they are inseparably connected together: for, where the mind is not free, where the conscience is en. thralled, there is no freedom. Spiritual tyranny puts on the galliag chains: but civil tyranny is called in to rivet and fix them. We fie it in Spain, and many other countries; we have formerly both seen and felt it in England. By the blefing of God, we are now delivered from all kinds of oppreffion. Let us take care that they may never return.
IN PRAISE OF VIRTUE. Virtue is of intrinsic value and good desert, and of in. dispensable 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 fonsation, but everlasting TRUTH; not dependant on power, but the guide of all power. VIRTUE is the founda. sion of honour and esteem, and the source of all beauty, order and happiness in nature. It is what confers value on all the other endowments and qualities of a reasonable be. ing, to which they ought to be absolutely subfervient, and without which the more eminent they are, the more hideols deformities and the greater curses they become. The ole of it is not confined to any one stage of our existence, or 80 any particular situation we can be in, but reaches through
all the periods and circumstances of our being.--Many of the endowments and talents we now possess, and of which we are too apt to be proud wild cease entirely with the prefent state; but this will be our ornament and dignity in every future state to which we may be removed. Beauty and wir 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 conversing with any order of superior natures, and for a place in any part of God's works. It procares us the approbation and love of all wise and good beings, and renders them our allies and friends. But what is of unspeakably greater consequence is, that it makes God our friend, aflimilates and unites our minds to his, and engages his almighty power in oor defence. Superior beings of all rarks are bound by it no less than ourselves. It has the same authority in all worlds that it has in this. The further any heing is advanced in excellence and perfection, the greater is his attachment to it, and the more he is 'under its influence. -- 'To say no more; it is the Law of the whole universe it fiands firit in the estimation of the Deity; its original is liis tra iure ; and it is the very object that makes him lovely.
Such is the importance of virtue.--Of what consequence, therefore, is it that we practise it!-- There is no argument or motive which is at all fitted to influence a reaYonable mind, which does not call us to this. Ore virt:}dus difpofition of soul is preferable to the greatest natural accomplishments and abilities, and of more value than alt the treasures of the world. If you are wise, then, ftudy virtue, and contemn every thing that can come compe: tition with it. Remember, that norbing else deferves one anxious thought or with. Remember, that this alone is honour, glory, wealth, and happiness. Sccure this, and you secure every thing. Lole this, and all is loit.
CHAP. XIII. THE SPEECH OF BRUTUS ON
OF CÆSAR. Romans, countrymen, and lovers! hear me for my cause ; and be filent, that you may hear. Believe me for mine honour, and have respect to mine honour, that you may believe. Censure ine in your wisdom, and awake your fenfes, that you may the better judge. If there be any in this assembly, any dear friend of Cæfar's, to him I say, that Brutus's love to Cæfar was no less than his.' If then that friend demand, why Brutus rose against Cæsar, this is riy answer: Not that I loved Cæsar less, but that I loved kome more.
you rather Cæsar were living, and die all llaves; than that Cæsar were dead, to live all freemen? Es Cæsar 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 bondman? If any, speak; for him have I offended. Who's here so rude, that would not be a Roman? If any, speak; for lies have I offended, Who's here fo vile, that will not love his country? If any, speak; for him have Į ofended.--I pause for a reply:
NONE ?-tlien none have. I offended--I have done no more to Cæfar than you should do to Brutus. The question of his death is inrolled in the Capitol ? his glory not exienuated, wherein he was worthy ;, nor his offences enforced, for which he suffered death.
Here comes bis 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 ef shall not ? With this I depart, that as I flew my
beft lover for the good of Rome, I have the same dagger for myself, when it all please my country to need my death.
Brave Peers of England, pillars of the state,
It was at a time, when a certain friend, whom I highly value, was my gueft. We had been fitting together, entertaining ourselves with Shakspeare. Among many of his characters, we had looked into that of Wolsey. How foon, says my friend, does the Cardinal in disgrace 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 adversity we are of one mind, in prosperity of another. As for his mean opinion, said I, of human happiness, it is a truth, which small reflection might have taught him long before. There seems little need of distress to inform us of this. I rather commend the seeming wisdom of that eastern monarch, wlo in the afluence of prosperity, when he was proving every pleasure, was yet fo sensible of their emptinefs, their insufficiency to make him happy, that he proclaimod a reward to the man who thould invent a new delight.