wants government; he is sent into the world ignorant, and, therefore, he wants to be guided, instructed, and reformed. Truth and justice are the rules to govern him; for truth and justice comprise every virtue. Though men have different notions of both, yet they can have but one principle. Some are of opinion that all justice, whatever, depends upon power, or positive institutions; which they endeavour to prove, by observing, that the laws of nature remain every where unalterably the same; but men's notions of things, and particularly of justice, are so warped by their interest, that they vary, as Aristotle aptly expresses it, like the measures of corn and wine, which the dealers in those articles have of different sizes, using the larger when they buy, and the smaller when they sell ; but there is no equality of justice without a common measure or standard; which may be known by its contrary. Injustice, as Aristotle observes, implies the deliberate purpose of injuring others, for the sake of benefiting ourselves; a propensity so strong in human nature, he says, that few men are capable of being intrusted with power, without using it tyrannically. Political justice, he says, implies laws, and laws suppose an equality, not indeed of ranks and persons, but of rights and obligations. That is unjust which is contrary to the law of nature and the universal consent of mankind, and consequently that must be just which agrees with those principles. What the universal consent

of mankind establishes and lays down, as a benefit to the general community, must agree with nature, experience, and justice; and, being enacted by universal consent, as law, should be enforced by political power. But to establish justice, it must become a general rule which all should obey, and none should escape punishment who are guilty of its infringement.

If the laws of religion and government were laid down in so clear and concise a manner, that every one might understand and obey them, and that all the rubbish, which time and intrigue have interwoven with their true principles, were removed, they would be found a perfection of wisdom and excellence beyond the powers of man to devise or excel. Every one would then cherish and support his religion and his government, because he would understand them, and be sensible that they were for his good, if he partook of their benefits; but whilst political and religious laws are so interwoven with mystery and confusion, which have disguised their purity and simplicity, for no good purposes, the ignorant are totally incapable of perceiving their utility, or of appreciating their benefits, and the more enlightened are scarcely capable to comprehend them; but their essences are pure, and only want to be supported and defended against the attacks of their enemies, and the evils to be removed with which they are blended, to display them in their purity; but the unhappy disposition of

mankind is, rather to innovate and destroy, than to repair and preserve; to prefer novel folly to established wisdom; and thus, by apathy and ignorance, good things are neglected, and evil grows up in their place.

Were we to consult the histories of all ages and the ways of the world, as well as the various dispositions and opinions of mankind, the office of a statesman would appear an arduous undertaking, requiring talents not easily to be found; but if we consider the true nature of this important trust, it does not appear so difficult; the first requisite being that of a just and honourable man. Nor is much more required in any of the affairs of life, for ability always wants to be in action, and is therefore dangerous; as it may, sometimes, by its over activity, be doing evil instead of good. A few plain rules, if well observed, would be sufficient to govern mankind and establish their happiness, as well as that of all states.

It appears, that good government is the due observance of the laws of God and nature, by the suppression of vice and the promotion of virtue. But virtue, though the principal element in publie happiness, and therefore justly entitled to political pre-eminence, seldom comes forward to assert its pretensions, and to claim its well-earned reward; or, if it do, it is disregarded and overawed by the restless spirit of aspiring ambition. No laws, that are unjust, will be obeyed by virtuous men ; but

vicious ambition is always ready for any work. The laws that are not conformable to the rules of

justice can never be spected by just men.

voluntarily observed, or reXerxes commanded Arta

banus, the captain of his guard, to kill Darius. Artabanus did not obey the order, because it was unjust. Xerxes, therefore, persecuted him, and in the end, Artabanus slew his master. Thus injustice always, finally, brings down its own punishment in all the affairs of states or of men.

The best laws, or constitutions, must fail in their effect, unless they are properly observed; therefore more depends upon the administration of governments than their enactments. As men become more intelligent, they are the more desirous of knowledge; but all men wish to know what they ought to adore, what they ought to worship, and what they ought to obey. This knowledge is as much as possible kept from them, for it is the weak policy of most governments to teach them only to obey, and to keep them in other respects in ignorance; "for error will not bear the light." Thus the brightest truths, for the happiness of men, are involved in mystery, to keep them in ignorance for political purposes. This, however, is a savage and barbarous policy, unworthy of being admitted into a civilized and free country. Every one feels, and is convinced, at some period of his life, that there is a God to reward and punish; laws are prescribed how he is to be adored, and all just governments are

derived from those laws; but ignorance renders man incapable of judging of the nature and excellence of law or religion, or of understanding either, as he ought to do; for he is told that God is just, impartial, and good, and that government is for the happiness of men: but whilst he sees that the vicious revel in luxurious prosperity, and that poverty and oppression are the frequent rewards of virtue, he can hardly reconcile to himself the good of either government or religion. But this should be made clear to all understandings; and it will evidently appear that the fault is in the administration of human affairs, and not the want of goodness, wisdom, or justice of the Creator.

As good government is intimately blended with and founded on religion, what could be more useful to society, than a code of laws, founded on those lights of truth and justice, divested of false doctrines and free of new ones; not to amend, but to exemplify, in proof and practice, what is now confused by weak policy and intrigue; for who is there that understands the true constitution of government, or the true nature of religion, from which it is derived; or, at least, where can he see either, practically applied, in all their purity? Why then are men to be kept ignorant, and the laws of God, nature, and good government to be kept from their knowledge, or only known by command, and only obeyed through fear of punishment for disobedience? As they tend to good, their observance should be the