which may be called the generative principle of empire.

When I had done with antient history, I sat down to the best modern stories I could get, and read of distant nations before I began to study my country's constitution, history and laws. When I had finished the histories of France, Spain, Italy, and Germany, and many more, then I turned to Great Britain, and in the first place took a view of the English constitution and government, in the antient books of the common law, and some more modern writers, who out of them have given an account of this government. From thence I proceeded to our history, and with it joined in every king's reign the laws then made. This gave me an insight into the reason of our statutes, and shewed me the true ground upon which they came to be made, and what weight they ought to have. By this means I read the history of my country with intelligence, and was able to examine into the excellence or defects of its government, and to judge of the fitness or unfitness of its orders and laws. By this method I likewise knew enough of the law for an English gentleman, though quite ignorant of the chicane, or wrangling and captious part, and was well acquainted with the true measure of right and wrong. The arts how to avoid doing right, and

VOL. I.

C

to secure one's-self in doing wrong, I never looked into.

Thus did I read history, and many noble lessons I learned from it; just notions of true worth, true greatness, and solid happiness. It taught me to place merit where it only lies, not in birth, not in beauty, not in riches, not in external shew and magnificence, not in voluptuousness; but, in a firm adherence to truth and rectitude; in an untainted heart, that would not pollute or prostitute its integrity in any degree, to gain the highest worldly honours, or to ward off the greatest worldly misery. This is true magnanimity: and he alone can be truly happy, as well as truly great, who can look down with generous contempt upon every thing that would tempt him to recede in the smallest degree from the paths of rigid honesty, candour and veracity.

Es modicus voti, presso lare, dulcis amicis;
Jam nunc astringas; jam nunc granaria laxes;
Inque luto fixum possis transcendere nummum;
Nec glutto sorbere salivam Mercurialem ?
Hæc mea sunt, teneo, cum vere dixeris: Esto
Liberque ac sapiens, prætoribus ac Jove dextro.
Sin tu, cum fueris nostræ pauló ante farinæ,
Pelliculam veterem retines, et fronte politus
Astutam vapido servas sub pectore vulpem;
Quæ dederam suprà, repeto, funemque reduco.

Nil tibi concessit ratio: digitum exere peccas,

Et quid tam parvum est? Sed nullo thure litabis,
Hæreat in stultis brevis ut semuncia recti

Hæc miscere Nefas :

Are you moderate in your desires, frugal, and obliging to your friends? Do you know when to spare, and when to be liberal, as occasion requires? And can you give a check to your avarice, in spite of all temptations which are laid in your way? Can you refrain from being too greedy in your pursuit after riches? When you can sincerely affirm that you are master of yourself, and of all these good qualities, then you are free indeed, and wise, by the propitious power of Jove and the Prætor.

But if you retain the old habits of a slave, and harbour ill qualities, under the hypocritical appearance of virtue, you are as much a slave as ever, while thus enslaved to your vices. Philosophy gives no indulgence to vice, makes no allowance for any crime. If in wagging your finger, you acted against reason, you transgress, though the thing be of so trifling a nature. All the sacrifices you can offer will never pass for a drachm of rectitude, while your conduct is faulty. Wisdom is incompatible with folly.

When to be bountiful, and when to spare,
And never craving, or oppress'd with care;

The baits of gifts, and money to despise,
And look on wealth with undesiring eyes;
When thou can'st truly call these virtues thine,
Be wise and free by Heav'n's consent and mine.
But thou, who lately of the common strain,
Wert one of us, if still thou dost retain
The same ill habits, the same follies too,
Gloss'd over only with a saint-like show,
Then I resume the freedom which I gave,
Still thou art bound to vice, and still a slave.
Thou canst not wag thy finger, or begin
The least slight motion, but it tends to sin.
How's this? Not wag my finger, he replies?
No, friend; not fuming gums, nor sacrifice,
Can ever make a madman free, or wise.
Virtue and vice are never in one soul:

A man is wholly wise, or wholly is a fool.

This is the great lesson, that virtue alone is true honour, true freedom, and solid, durable happiness. It is indeed its own reward. There are no satisfactions equal to, or comparable with virtuous, rational exercises; nor can virtuous dispositions, and well improved moral powers be rewarded, or receive happiness suited to their nature, but from their exercises and employments about proper objects. And as virtue gives pleasure here in proportion to the improvements it makes, far beyond all that mere sense can yield, in the most advantageous

circumstances of outward enjoyment; so in a state to come, it shall be so placed as its improvements require, that is, be placed in circumstances that shall afford it business or employment proportioned to its capacity, and by means thereof the highest satisfaction. Such a basis for building moral instructions upon we find in history. We are warned in some pages to avoid the miseries and wretchedness which many have fallen into by departing from reason or virtue: and in others, we meet with such virtuous characters and actions, as set forth the charms of integrity in their full lustre, and prove that virtue is the supreme beauty, the supreme charm: that in keeping the precepts of moral rectitude, we secure a present felicity and reward; and have a presage of those higher rewards which await a steady course of right conduct in another world. -Glorious, natural virtue! Would mankind but hearken to its voice, and obey its dictates, there would be no such beings as invaders, delinquents, and traitors, in this lower world. The social inclinations and dispositions would for ever prevail over the selfish appetites and passions. The law of benevolence would be the rule of life. The advancement of the common good would be the work of every man.

The case however is, that the generality of