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will listen to you with attention. Excite a sense of shame is the breasts of those numerous hireling slaves, who are always ready at the command of their masters to destroy their fellow, citizens. Rouse all the powers of human nature to oppose this subversion of social laws. Teach mankind that liberty is the institution of God; authority that of man. Expose those mysterious arts which hold the world in chains and darkness ; let the people be sensible how far their credulity has been imposed upon ; let them re-assume with one accord the use of their faculties, and vindicate the honour of the human race.


Hist. of European Settlements, b i. Pierre. -I pay my debts, when they're con

tracted ; I steal from no man; would not cut a throat To gain admission to a great


purse, Or a whore's bed; I'd not betray my friend Το

get his place or fortune ; I scorn to flatter A blown up fool above, to crush the wretch be


neath me;

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Yet, Jaffier, for all this, I am a villain.

Jaffier. A villain !

Pierre. Yes, and a most notorious villain ; To see the sufferings of my fellow creatures, And own myself a man ; to see our senators Cheat the deluded people with a show Of liberty, which yet they ne'er must taste of. They say, by them our hands are free from fetters. Yet whom they please they lay in basest bonds;

Bring Bring whom they please to infamy and sorrow; Drive us, like wrecks, down the rough tide of

power, Whilst no hold is to save us from destruction. All that bear this are villains, and I one, Not to rouse up at that great And check the growth of these domestic spoilers, That make us slaves, and tell us 'tis our charter.

OTWAY. Venice Preserved. Act. i.

call of nature,

REMEMBER, O my friends, the laws, the rights, The generous plan of power deliver'd down, From age to age, by your renown'd fore-fathers, (So dearly bought, the price of so much blood.) O let it never perish in your hands! But piously transmit it to your children. Do thou, great Liberty, inspire our souls, And make our lives in thy possession happy, Or our deaths glorious in thy just defence.


Cato, act. ii.

O my poor country!--weak and overpower'd By thine own sonsmeat to the bone-devour'd By vipers, which, in thine own entrails bred, Prey on thy life, and with thy blood are fed, With unavailing griefs thy wrongs I see, And, for myself not feeling, feel for thee. I grieve, but can't despair--for, lo, at hand, Freedom presents a choice, but faithful band, Of loyal PATRIOTS, men who greatly dare In such a noble cause, men fit to bear


The weight of empires


brave few, in whom we still may find
A love of virtue, freedom, and mankind,
Go forth-in majesty of woe array’d,
See, at your feet your country kneels for aid,
And, (many of her children traitors grown,)
Kneels to those sons she still can call her own,
Seeming to breathe her last in ev'ry breath,
She kneels for freedom, or she begs for death-
Fly then, each duteous son, each English chief,
And to your drooping parent bring relief.
Go forth-nor let the siren voice of ease
Tempt ye to sleep, whilst tempests swell the seas;
Go forth-nor let hypocrisy, whose tongue
With many a fair, false, fatal art is hung,
Like Bethel's fawning prophet, cross your way,
When your great errand brooks not of delay;
Nor let vain fear, who cries to all she meets,
Trembling and pale" A Lion in the streets”
Damp your free spirits ; let not threats affright,
Nor bribes corrupt, nor flatteries delight.
Be as one man-concord success ensures-
There's not an English heart but what is yours.

CHURCHIL. Independence, vol. i.p.318

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Let me, impartial, with unwearied thought,
Try men and things : let me, as monarcbs ought,
Examine well on wbat my power depends,
What are the general principles and ends
Of government, bow empire first began,
And wherefore man was rais'd to reign o'er man,

Gotbam, vol. i. p. 181.

ACCORDING to Grotius, it is doubtful, whether the whole race of mankind, except about an hundred individuals, belong to those individuals, or whether those individuals belong to the whole race of mankind; and he appears to lean to the former opinion. This is also the opinion of Hobbes. Thus they divide the human species into herds of cattle, each of which has its keeper, who protects it from others, only that he may make a property of it himself. As the shepherd is of a superior nature to his flock, so the herdkeepers of men, or their chiefs, are of a superior nature to the herds over which they preside. Whence can this arise ? And are there any means by which it may be rendered lawful ?


The most ancient of all societies, and the only narural one, is that of a family. And even in this children are no longer connected with their father, than while they stand in need of his assistance. Wben this becomes needless the natural tie is dissolved; the children are exempted from the obedience they owe their father, and the father is equally so from the solicitude due from him to his children : boch assume a state of independence respecting each other. They may continue indeed to live together afterwards, but their connection in such case is no longer natural but voluntary.

I shall say nothing of King Adam, or the Emperor Noah, father of three monarchs, who, like the children of Saturn, as some have imagined them to be; divided the world among them. I hope my moderation in this respect will be esteemed some merit, for as I am descended in a right line from one of these princes, and probably from the eldest branch, how do I know that by a regular deduction of my descent, I might not find myself the legitimate heir to universal monarchy?

Let' us suppose for a moment the pretended right of the strongest established, we shall see it attended with inexplicable absurdities; for if it be admitted that power constitutes right, the effect changes with the cause, and every succeeding power, if greater than the former, succeeds also to the righr; so that men may lawfully disobey as soon as they can do it with impunity; and as right is always on the strongest side, they have noching


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