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to the meeting-house, 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 antichriftian spirit of popery; and when the fpirit is here, the whole fyftem will foen 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 confcience is enthralled, there is no freedom. Spiritual tyranny puts on the galling chains: but civil tyranny is called in to rivet and ix them. We fe it in Spain, and many other countries; we have formerly both feen 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 intrinfic value and good desert, and of indifpenfable obligation; not the creature of will, but necef fary 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 dependant on power, but the guide of all power. VIRTUE is the founda⚫ tion 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 be. ing, 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 situation we can be in, but reaches through
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 it has in this. The further any being is advanced in excellence and perfection, the greater is his attacher ent to it, and the more he is under its influence. To fay no more; it is the LAW of the whole univerfe it flands first in the estimation of the Deity; its original is his maure; and it is the very object that makes him lovely.
SUCH is the importance of virtue.-Of what confequence, therefore, is it that we practife 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 virtaDus difpofition of foul is preferable to the greatest natural accomplishments and abilities, and of more value than akt the treafures of the world.-If you are wife, then, fudy virtue, and contemn every thing that can come in compe. tition with it. Remember, that nothing else deferves one anxious thought or with. Remember, that this alone is honour, glory, wealth, and happinefs. Secure this, and you fecure every thing. Lofe this, and all is loft.
THE SPEECH OF BRUTUS ON THE DEATH
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 Cæfar's, to him that Brutus's love to Cæfar was no lefs than his. If then that friend demand, why Brutus rofe againft Cæfar, this is my anfwer: Not that I loved Cæfar lefs, but that I loved kome 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 bondman? If any, fpeak; for him have I offended. Who's here fo rude, that would not be a Roman? If any, fpeak; for hi have I offended. Who's here fo vile, that will, not love his country? If any, fpeak; for him have Į 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 question of his death is inrolled in the Capitol? his glory not exte nuated, wherein he was worthy; nor his offences enforced, for which he fuffered 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 beft lover for the good of Rome, I have the fame dagger for myfelf, when it all pleafe my country to need my death.
GLOCESTER'S SPEECH TO THE NOBLES.
BRAVE Peers of England, pillars of the state,
In winter's cold, and fummer's parching heat,
How France and Frenchmen might be kept in awe ?
Crowned in Paris, in defpite of foes?
And fhall thefe labours and thefe honours die ?
Ir 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 Wolfey. How foon, fays 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 feafon; and that in adverfity we are of one mind, in profperity of another. As for his mean opinion, faid I, of human happiness, it is a truth, which small reflection might have taught him long before. There feemslittle need of diftrefs to inform us of this. I rather commend the feeming wisdom of that eastern monarch, who in the affluence of profperity, 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 fhould invent a new delight.