99. Liberty.--Shame! that any should have been found to speak lightly of liberty, whose worth is so testified--whose benefits are so numerous and so rich. Moralists have praised it-poets have sung it-the gospel has taught and breathed it—patriots and martyrs have died for it. As a temporal blessing, it is beyond all comparison and above all praise. It is the air we breathe-the food we eat-the raiment that clothes us-the sun that enlightens and vivifies and gladdens all on whom it shines. Without it what are honors, and riches, and all similar endowments? They are the trappings of a hearse-they are the garnishings of a sepulchre; and with it the crust of bread, and the cup of water, and the lowly hovel, and the barren rock, are luxuries which it teaches and enables us to rejoice in. He who knows what liberty is, and can be glad and happy when placed under a tyrant's rule and at the disposal of a tyrant's caprice, is like the man who can laugh and be in merry mood at the grave, where he has just deposited all that should have been loveliest to his eye, and all that should have been dearest to his heart. What is slavery, and what does it do? It darkens and degrades the intellect—it paralyzes the hand of industry-it is the nourisher of agonizing fears and of sullen revenge-it crushes the spirit of the bold-it belies the doctrines, it contradicts the precepts, it resists the power, it sets at defiance the sanctions, of religion—it is the tempter and the murderer, and the tomb, of virtue-and either blasts the felicity of those over whom it domineers, or forces them to seek for relief from their sorrows in the gratifications, and the mirth, and the madness of the passing hour. Dr A. Thomson's Sermons, 1829.

100. Our Opinions depend upon our Interest.—All men agree in the truth of geometric propositions. Is it because they are demonstrated? no: but because men have no interest in taking the false for the true. If they had such interest, the propositions most evidently demonstrated would appear to them problematic; they would prove on occasion that the contained is greater than the container: this is a fact of which some religions afford examples. If a Catholic divine propose to prove that there are sticks that have not two ends, nothing is more easy: he will first distinguish sticks into two sorts, the one material, the other spiritual. He will then deliver an obscure dissertation on the nature of spiritual sticks; and conclude that the existence of these sticks is a mystery above, yet not contrary to reason; and then this self-evident proposition, that there is no stick without two ends, becomes problematic. It is the same with the most obvious truths of morality; the most evident is, "that, with regard to crimes, the punishment should be personal, and that I ought not to be punished for a crime committed by my neighbour." Yet how many theologians are there who still maintain, that God punishes in the present race of mankind the sins of their first parents.-Helvetius.

101. The Patient can oftener do without the doctor than the doctor without the patient. -Zimmerman.

102 Origin of the Laws of Real Property in England. -That the end of all laws and magistracy ought principally to tend to the ease, safety, and well-being of the people governed, I presume no rational man will deny. It is the usual cry and saying, both among the masters of oppression, and the ignorant people that know no better, that the laws of England, as also the ways of executing them, are the safest and best laws in the world; and whosoever shall alter the said laws, or ways of executing them, will unavoidably introduce a mischief instead of a benefit.

But to those is answered, that the major part of the laws, made in this nation, are founded on principles of Tyranny, Fallacy, and Oppression, for the profit and benefit of those who made them; for know this, that when William the Bastard, Duke of Normandy, undertook to conquer this nation, he was not able to raise money or men enough to perform such a design, without the voluntary conjunction of Nobles and Gentry that were his subjects, who sold and mortgaged almost all their Lands and Estates to furnish them in that design. Now, therefore, when the said William had conquered this nation, he was forced to suffer those his Norman peers to share with him in the benefit, as they voluntarily did in the hazard.

From him it came to pass, that he, the said Conqueror, and his nobles, made a division of the land among themselves, and whosoever were tenants to the said Conquerors, held all their lands in vassalage under them, merely at their will and mercy; whereupon all laws were made in French, and it was accounted base to be called an Englishman.

Then did these conquerors make such laws as best suited to keep the people in slavery and subjection, as the English now use the Irish, that they might have all the benefit they possibly could screw out of the people. Hence it came to pass, that all penal laws were made for the benefit of the King, the lords of manors, and other great officers who were the king's creatures. This was, and still is, the ground and reason why the life of a man, which assuredly by the law of reason, is sufficient to answer any crime, was not alone taken away upon conviction of Treason, Murther, or Felony, but also the estates of offenders were forfeited by law to the King, or lord of the manor; which hath been the cause that many an innocent hath suffered, as Naboth, who was destroyed by Ahab, that so he might enjoy his vineyard.

These laws were not before the Conquest, neither have been ever introduced into Kent, which submitted to the said Duke of Normandy, reserving to themselves their laws and rights: and therefore it is the saying in Kent "the Father to the Bough, and the Son to the Plough:" and surely in that county is as little robbing, murthering, &c., as in other counties; and therefore there is not such necessity for that law, as some sophisters pretend, to keep the people in dread and awe: neither is there such a necessity for the hanging men for theft, but that another way may be found out more agreeable to the laws of God and reason, for punishing men for theft. But if at last the law to hang thieves must continue, I wish it may take hold of the great ones first, lest we renew the practice once in Athens, where they banged none but little thieves, and the great thieves pronounced sentence.

Verbam sat sapienti: I am more afraid of those that rob by power of the law, than those that sneakingly endeavour to take my purse on the highway. Now, although it may be alleged (and truly that is all, for by reason it cannot be proved) that there is some reason for the forfeiting the estates aforesaid; yet at least let the person damnified be the enjoyer or the wife and children of the person murdered. But why there should come forfeitures on ships cast away, driven up to full Sea Mark, to be forfeited for a Deodand, to say, if a horse drown his master, the horse to be forfeited, and this to be pleaded for, is so ridiculous, that I think the first and great deceiver of mankind cannot find sophistry enough to furnish the lawyers with to plead for it.—A Rod for the Lawyers, by W. Cole, 1659.

103. Anecdote of Mr Addison.-Addison and Mr Temple Stanyan were very intimate. In the familiar conversations which passed between them, they were accustomed freely to dispute each other's opinions. Upon some occasion, Mr Addison lent Stanyan five hundred pounds. After this, Mr Stanyan behaved with a timid reserve, deference, and respect; not conversing with the same freedom as formerly, or canvassing his friend's sentiments. This gave great uneasiness to Mr Addison. One day they happened to fall upon a subject, on which Mr Stanyan had always been used strenuously to oppose his opinion. But, even upon this occasion, he gave way to what his friend advanced, without interposing his own view of the matter. This hurt Mr Addison so much, that he said to Mr Stanyan, “either contradict me, or pay me the money.”—Elegant Anecdotes.

104. Man's Nature.-The wisest observers of man's nature have pronounced him to be a creature gentle and sociable, inclinable to, and fit for conversation, apt to keep good order, to observe rules of justice, to embrace any sort of virtue if well managed, if instructed by good discipline, if guided by good example, if living under the influence of wise laws and virtuous governors. Fierceness, rudeness, craft, malice, all perverse and intractable, all mischievous and vicious dispositions do grow among men (like weeds in any, even the best, soil), and overspread the earth, from neglect of good education; from ill-conduct, ill-habits, ill example; but man's soul hath appetites and capacities, by which, well guided and ordered, it soars and climbs continually in its affection and desire towards Divine Perfection.--Barrow.

105. Oaths of Allegiance.—If a government requires the support of oaths, it is a sign that it is not worth supporting, and ought not to be supported. Make government what it ought to be, and it will support itself. Paine.

106. Silence is the safest response for all the contradiction that arises from impertinence, vulgarity, or envy.-Zimmerman,

107. Industry, Sloth.-It is with us as with other things in nature, which by motion are preserved in their native purity and perfection, in their sweetness, in their lustre, rest corrupting, debasing, and defiling them; if the water runneth it holdeth clear, sweet, and fresh; if the air be fanned by winds, it is pure and wholesome, but from being shut up it groweth thick and putrid; if metals be employed they abide smooth and splendid, but lay them by, and they soon contract rust; if the earth be belaboured with culture it yieldeth corn, but lying neglected, it will be overgrown with brakes and thistles, and the better the soil is, the ranker weeds it will produce: all nature is upheld in its being, order, and state, by constant agitation; every creature is incessantly employed in action conformable to its designed end and use; in like manner the preservation and improvement of our faculties depend on their constant and wholesome exercise.-Barrow.

108. The Philosopher Sadi.-A Wealthy person asked the philosopher Sadi, in derision, how it happened, that men of wit were so frequently seen at the doors of the rich, and that the rich were never seen at the doors of men of wit. "It is," replied Sadi, "because men of wit know the value of riches; but rich men do not know the value of wit."

Elegant Anecdotes.

109. Republicanism.-Every man in the world would be a republican, if he did not hope from fortune and favour, more than from industry and desert; in short, if he did not expect to carry off, sooner or later, from under another system, what never could belong to him rightfully, and what cannot (he thinks) accrue to him from this. To suppose the contrary, would be the same as to suppose that he would rather have a master in his house than a friend, brother, or son; and that he has both more confidence and more pleasure in an alien's management of it, than in his own, or in any person selected by his experience and deputed by his choice.-Lander.

110. Morality and Religion are as distinct as sky and earth: yet the Christian code appears to be principally supported by the excellent system of ethics it contains-Zimmerman.

111. Content, Discontent.-If we estimate things wisely, rich men are more liable to discontent than poor men. It is observable that men of highest fortune are apt most easily to resent the smallest things; a little neglect, a slight word, an unpleasing look doth affect them more than reproaches, blows, wrongs, do those of a mean condition. Prosperity is a nice and squeamish thing, and it is hard to find any thing able to please men of a full and thriving estate; whereas a good meal, a small gift, a little gain, or good success of his labour, doth produce in a poor man a very solid pleasure: whence contentedness hath place, and is needful in every condition, be it in appearance never so prosperous, so plentiful, so pleasant.—Barrow.

112. Inexperience is ever most violent and enterprising.-Zimmerman.

113. The Peruvians.-Garcillasso de la Vega relates that a Spanish priest, perceiving that the Peruvians chose rather to hang themselves than to labour in the mines, addressed them in the following words :-" You wish to hang yourselves, my friends, that you may not be obliged to labour; since that is the case, I shall hang myself toc; but I must warn you of one thing, which is, that there are mines in the next world, as well as in this; and I give you my word, that I'll make you work throughout all eternity." Upon hearing this, the poor Indians threw themselves at his feet, and beseeched him in the name of God, not to commit such a rash action. Had two thirds of these unhappy wretches destroyed themselves, the orator would have been much embarrassed to keep his word with the rest.

Elegant Anecdotes.

114. Customs. If we would live in peace, we must readily comply with the innocent customs established in the places where we live. Customs are in effect, inferior laws enacted by the tacit agreement of the generality of men; the non-observation of which is, upon many accounts, very prejudicial to a peaceable life. For to those concerned in it, it will always seem to intimate a squeamish niceness, a froward perverseness, a manifest despising other men's judgments, and a virtual condemning their practises of fault or folly, and consequently a monopolizing all goodness, and appropriating all wisdom to one's-self; qualities intolerably odious to men, and productive of enmity. It incenses the people (highly susceptible of provocation) with a sense of notable injury done, and contempt cast upon it. For the only authority which the commonalty can lay claim to, consists in prescribing rules of decency in language, habit, gesture, ceremony, and other circumstances of action, declared and ratified by ordinary practice; non-conformity to which, is by them adjudged a marvellous irregularity, contumacy, and rebellion against the majesty of the people, and is infallibly revenged and punished by them.-Barrow.

115. An Argument for a Property Tax. -All accumulation of personal property, beyond what a man's own hands produce, is derived to him by living in society; and he owes, on every principle of justice, of gratitude, and of civilization, a part of that accumulation back again to society from whence the whole came. This is putting the matter on a general principle, and perhaps it is best to do so; for if we examine the case minutely, it will be found, that accumulation of personal property is in many instances the effects of paying too little for the labour that produced it; the consequence of which is, that the working hand perishes in old age, and the employer abounds in affluence. It is, perhaps, impossible to proportion exactly the price of labour to the profits it produces; and it will also be said, as au apology for injustice, that were the workman to receive an increase of wages daily, he would not save it against old age, nor be much the better for it in the interim. Make then, Society the treasurer to guard it for him in a common fund; for it is no reason that because he might not make a good use of it for himself, another shall take it.-Paine.