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often any thing absurd, be undertaken or prosecuted by him who shall begin every day with a serious reflection that he is born to die. The disturbers of our happiness, in this world, are our desires, our griefs, and our fears; and to all these, the consideration of mortality is a certain and adequate remedy. 'Think,' says Epictetus, 'frequently on poverty, banishment, and death, and thou wilt then never indulge violent desires, or give up thy heart to mean sentiments.'

I imagine myself

471. THE DIFFUSION OF LIBERTY. not in the forum or on the rostra, surrounded only by the people of Athens or of Rome, but about to address the whole collective body of people, cities, states, and councils of the wise and eminent, through the wide expanse of anxious and listening Europe. Here I behold the stout and manly prowess of the Germans disdaining servitude; there the generous and lively impetuosity of the French; on this side, the calm and stately valour of the Spaniard; on that, the composed and wary magnanimity of the Italian. Of all the lovers of liberty and virtue, the magnanimous and the wise, in whatever quarter they may be found, some secretly favour, others openly approve; some greet me with congratulations and applause; others, who had long been proof against conviction, at last yield themselves captive to the force of truth. Surrounded by congregated multitudes, I now imagine that, from the columns of Hercules to the Indian Ocean, I behold the nations of the earth recovering that liberty which they so long had lost; and that the people of this island are transporting to other countries a plant of more beneficial qualities, and more noble growth, than that which Triptolemus is reported to have carried from region to region; that they are disseminating the blessings of civilization and freedom among cities, kingdoms, and nations.

472. THE WATCHFUL CARE OF PROVIDENCE OVER PRINCES. When a man knows the danger he is in, all his senses quickly take the alarm, call up the spirits, and arm his courage to meet the approaching evil, and to defend himself. But when he knows nothing of the impending mischief, he lies open and defenceless, like a man bound, and naked, and sleeping, while a dagger is directed to his breast. And for a merciful tender Providence then to step in to his assistance, to ward

off the fatal blow, and to turn the approaching edge from his unguarded heart, this surely is the height of mercy, and engrosses the glory of the deliverance wholly to the Divine goodness, without allowing any mortal wit or courage the least share or concurrence in it. No prince can tell what the discontents of ill subjects, the emulation of neighbour states or princes have been designing, endeavouring, and projecting against him: all which counsels, by a controlling power from above, have from time to time been made abortive and frustraneous. Let princes, therefore, reckon upon this, and know assuredly, that they stand indebted to Providence for more deliverances than they can know.

473. 'Friends and fellow-soldiers, the seasonable period of my departure is now arrived, and I discharge, with the cheerfulness of a ready debtor, the demands of nature. I have learned from philosophy, how much the soul is more excellent than the body; and that the separation of the nobler substance should be the subject of joy, rather than of affliction. I have learned from religion, that an early death has often been the reward of piety; and I accept, as a favour of the gods, the mortal stroke that secures me from the danger of disgracing a character, which has hitherto been supported by virtue and fortitude. I die without

remorse, as I have lived without guilt. I am pleased to reflect on the innocence of my private life; and I can affirm with confidence, that the supreme authority, that emanation of the Divine power, has been preserved in my hands pure and immaculate. Detesting the corrupt and destructive maxims of despotism, I have considered the happiness of the people as the end of government. Submitting my actions to the laws of prudence, of justice, and of moderation, I have trusted the event to the care of Providence. Peace was the object of my counsels, as long as peace was consistent with the public welfare; but when the imperious voice of my country summoned me to arms, I exposed my person to the dangers of war, with the clear foreknowledge (which I had acquired from the art of divination) that I was destined to fall by the sword. I now offer my tribute of gratitude to the Eternal Being, who has not suffered me to perish by the cruelty of a tyrant, by the secret dagger of conspiracy, or by the slow tortures of lingering disease. He has given me, in

the midst of an honourable career, a splendid and glorious departure from this world; and I hold it equally absurd, equally base, to solicit, or to decline, the stroke of fate. Thus much I have attempted to say; but my strength fails me, and I feel the approach of death.'

474. THE DISADVANTAGE TO KINGS THAT THEY HAVE LITTLE TO DESIRE. It is a miserable state of mind to have few things to desire, and many things to fear; and yet that commonly is the case of kings, who being at the highest, want matter of desire, which makes their minds more languishing; and have many representations of perils and shadows, which make their minds the less clear: and this is one reason also of that effect which the Scripture speaketh of, 'That the king's heart is inscrutable;' for multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart hard to find or sound. Hence it comes likewise, that princes many times make themselves desires, and set their hearts upon toys; sometimes upon a building; sometimes upon erecting of an order; sometimes upon the advancing of a person; sometimes upon obtaining excellency in some art, or feat of the hand; as Nero for playing on the harp; Domitian for certainty of the hand with the arrow; Commodus for playing at fence; Caracalla for driving chariots, and the like.

LORD BACON

475. The Irish, every where intermingled with the English, needed but a hint from their leaders and priests to begin hostilities against a people, whom they hated on account of their religion, and envied for their riches and prosperity. The houses, cattle, goods, of the unwary English were first seized. Those who heard of the commotion in their neighbourhood, instead of deserting their habitations, and flocking together for mutual protection, remained at home in hopes of defending their property, and fell thus separately into the nands of their enemies. After rapacity had fully exerted itself, cruelty, and the most barbarous that ever in any nation was known or heard of, began its operations. An universal massacre commenced of the English, now defenceless, and passively resigned to their inhuman foes. No age, no sex, no condition, was spared. The wife, weeping for the

butchered husband, and embracing her helpless children, was pierced with them, and perished by the same stroke. The old, the young, the vigorous, the infirm, underwent a like fate, and were confounded in one common ruin. In vain did flight save from the first assault; destruction was every where let loose, and met the hunted victims at every turn. In vain was recourse had to relations, to companions, to friends. All connection was dissolved; and death was dealt by that hand, from which protection was implored and expected. Without provocation, without opposition, the astonished English, living in profound peace and full security, were massacred by their nearest neighbours, with whom they had long upheld a continued intercourse of kindness and good offices.

D. HUME

476. THE QUALIFICATIONS OF A TRUE POET. And long it was not after, when I was confirm'd in this opinion, that he who would not be frustrate of his hope to write well hereafter in laudable things, ought himselfe to bee a true Poem; that is, a composition and patterne of the best and honourablest things; not presuming to sing high praises of heroick men, or famous cities, unlesse he have in himselfe the experience and the practice of all that which is praiseworthy. These reasonings, together with a certaine nicenesse of nature, an honest haughtinesse, and self-esteem either of what I was, or what I might be (which let envie call pride), and lastly that modesty, whereof though not in the title-page, yet here I may be excus'd to make some beseeming profession; all these uniting the supply of their naturall aid together, kept me still above those low descents of minde, beneath which he must deject and plunge himself, that can agree to salable and unlawfull prostitutions. Next (for heare me out now readers), that I may tell ye whither my younger feet wander'd; I betook me among those lofty fables and romances, which recount in solemne Canto's, the deeds of knighthood founded by our victorious Kings, and from hence had in renowne over all Christendome: there I read it in the oath of every Knight, that he should defend to the expence of his best blood, or of his life, if it so befell him, the honour and chastity of virgin or matron. J. MILTON

477. CICERO. And here for my pleasure I purpose a litle by the way to play and sporte with my Master Tully:

He

from whom commonlie I am never wont to dissent. him selfe, for this point of learnying, in his verses doth halt a litle by his leave. He could not denie it, if he were alive, nor those defend hym now that love him best. This fault I lay to his charge: bicause once it pleased him, though somewhat merelie, yet overuncurteslie, to rayle upon poore England, objecting both extreme beggerie and mere barbariousnes unto it, writying thus unto his friend Atticus: There is not one scruple of silver in that whole Isle, or any one that knoweth either learnying or letter.

But now master Cicero, blessed be God and his sonne Jesu Christ, whom you never knew, except it were as it pleased him to lighten you by some shadow, as covertlie in one place ye confesse saying: Veritatis tantum umbram consectamur, as your Master Plato did before you: blessed be God, I say, that sixten hundred yeare after you were dead and gone, it may trewly be sayd, that for silver there is more cumlie plate in one Citie of England, than is in foure of the proudest Cities in all Italie, and take Rome for one of them. And for learnying, beside the knowledge of all learned tongs and liberall sciences, even your owne bookes, Cicero, be as well read, and your excellent eloquence is as well liked and loved and as trewlie folowed in England at this day, as it is now, or ever was, sence your owne tyme, in any place of Italie, either at Arpinum where ye were borne, or els at Rome where ye were brought up. And a litle to brag with you, Cicero, where you your selfe, by your leave, halted in some point of learnying in your owne tong, many in England at this day go streight up, both in trewe skill and right doing therein.

R. ASCHAM

478. DEMOSTHENES. Demosthenes used to compare eloquence to a weapon, aptly enough; for eloquence like every other weapon is of little use to the owner, unless he have the force and the skill to use it. This force and this skill Demosthenes had in an eminent degree. Observe them in one instance among many. It was of mighty importance to Philip, to prevent the accession of Thebes to the grand alliance that Demosthenes, at the head of the Athenian commonwealth, formed against the growing power of the Macedonians. Philip had emissaries and his ambassadors on the spot, to oppose to those of Athens, and we may be

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