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ble to the nature of things, that such persons ever should be free. However much they may brawl about liberty, they are slaves, both at home and abroad, but without perceiving it, and when they do perceive it, like unruly horses, that are impatient of the bit, they will endeavour to throw off the yoke, not from the love of genuine liberty, (which a good man only loves and knows how to ob. tain,) but from the impulses of pride, and little palfions. But though they often attempt it by arms, they will make no advances to the execution; they may change their masters, but will never be able to get rid of their fervitude. This often happened to the ancient Romans, wasted by excess, and enervated by luxury: and it has still more so been the fate of the moderns; when after a long interval of years they aspired under the auspices of Crescentius, Nomentanus, and afterwards of Nicolas Rentius, who had assumed the title of Tri. bune of the People, to restore the splendour, and reestablish the government of antient Rome. For, inAtead of fretting with vexation, or thinking that you can lay the blame on any one but yourselves, know that to be free is the same thing as to be pious, to be wise, to be temperate and just, to be frugal and abstinent, and lastly, to be magnanimous and brave; fo to be the opposite of all these is the same as to be a slave, and it usually happens by the appointment, and as it were retributive Justice of the Deity, that that people which cannot govern themselves, and moderate their passions, but crouch under the slavery of their lusts, should be delivered up to the sway of those whom they abhor, and made to submit to an involuntary servitude. It is also sanctioned by the dictates of justice and by the constitution of nature, that he, who from the imbecilityor derangement ofhis intellect is incapableof governing himself, should like a minor be committed to the government of another; and least of all, should he be ap-. pointed to superintend the affairs of others or the interest of the state. You therefore, who wifh to remain free, either instantly he wise or, as foon as foon as possible, cease to be fools ; if you think flavery an intolerable evil, learn obedience to reason and the government of yourselves; and finally bid adieu to your diffentions, your jealousies, your

superstitions, superstitions, your outrages, your rapine and your lusts. Unless you will spare no pains to effect this, you must be judged unfit, both by God and mankind, to be entrusted with the possession of liberty and the administration of the government; but will rather, like a nation in a state of pupillage, want some active and courageous guardian to undertake the management of your affairs. With respect to myself, whatever turn things may take, I thought that my exertions on the present occafion would be serviceable to my country, and, as they have been cheerfully bestowed, I hope that they have not been bestowed in vain. And I have not circumscribed my defence of liberty within any petty circle around me, but have made it fo general and comprehensive, that the justice and the reasonableness of such uncommon occurrences explained and defended, both among our my countrymen and among foreigners, and which all good men cannot but approve, may serve to exalt the glory of my country, and to excite the imitation of posterity: If the conclusion do not answer to the beginning, that is their concern ; I have delivered my testimony, I would almost say, have erected a monument, that will not readily be destroyed, to the reality of those fingular and mighty achievements, which were above all praise. As the Epic Poet, who adheres at all to the rules of that species of composition, does not prosess to describe the whole life of the hero whom he celebrates, but only some particular action of his life as the resentment of Achilles at Troy, the return of Ulysses, or the coming of Æneas into Italy; so it will be sufficient, either for my justification or apology, that I have heroically celebrated at least one exploit of my countrymen; I pass by the rest, for who could recite the achievements of a whole people? If after such a display of courage and of vigour, you basely relinquish the path of virtue, if you do any thing unworthy of yourselves, posterity will fit in judgment on your conduct. They will see that the foundations were well laid ; that the beginning (nay it was more than a beginning) was glorious; but, with deep emotions of concern will they regret, that those were wanting who might have completed the structure. They will lament that perseverance was not conjoined with such exertions and such yirtues.


They will see that there was a rich harvest of glory, and an opportunity afforded for the greatest achievements, but that men only were wanting for the execution; while they were not wanting who could rightly counfel, exhort, inspire, and bind an unfading wreath of praise round the brows of the illustrious actors in fo glorious a scene.


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The Letters refer to the Volumes; the Figures to the Pages

of each,

Vol. i. 92.

A AARON, his priesthood no pattern to ground episcopacy on, Abimelech, Remarks on the manner of his death, iii. 158. Abraham, commanded by God to send away his irreligious wife,

1. 363. His paying tithes to Melchisedec, no authority for our paying them now, iii. 357, 368, 383. Abramites

, allege the example of the ancient fathers for imageworship, i. 74. Accidence, Reasons for joining it and grammar together, iii. 441. Acworth, University-Orator, the memory of Bucer and Fagius

celebrated by him, ii. 66. Adam, left free to choose, i. 305. Created in the image of God, ii

. 119. His alliance with Eve, nearer than that of any couple Adda, succeeds his father Ida in the kingdom of Bernicia, iv. 110. Adminius, fon of Cunobeline, banithed his country, flees to the em

peror Caligula, and stirs him up against it, iv.41. Adultery, not the only reason for divorce, according to the law of

Moses, i, 345. Not the greatest breach of matrimony, 367. Punished with death, by the Law, ii. 199. Our Saviour's fentence relating to it, explained, 204. Æduans

, in Burgundy, employ the Britons to build their temples and public edifices, iv. 72.


since, 133

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