vested in the hands of one who is deficient in them all, is likely to be attended with no less a degree of evil.

In short, our own religion furnishes us with adequate ideas of the blessing, as well as curse, which may attend absolute power. The pictures of heaven and of hell will place a very lively image of both before our eyes; for though the prince of the latter can have no power, but what he originally derives from the omnipotent Sovereign in the former, yet it plainly appears from Scripture, that absolute power in his infernal dominions is granted to their diabolical ruler. This is indeed the only absolute power which can by Scripture be derived from heaven. If, therefore, the several tyrannies upon earth can prove any title to a Divine authority, it must be derived from this original grant to the prince of darkness; and these subordinate deputations must consequently come immediately from him whose stamp they so expressly bear.

To conclude, as the examples of all ages shew us that mankind in general desire power only to do harm, and, when they obtain it, use it for no other purpose; it is not consonant with even the least degree of prudence to hazard an alteration, where our hopes are poorly kept in countenance by only two or three exceptions out of a thousand instances to alarm our fears. In this case it will be much wiser to submit to a few inconveniencies arising from the dispassionate deafness of laws, than to remedy them by applying to the passionate open ears of a tyrant.

Nor can the example of the gypsies, though possibly they may have long been happy under this form of government, be here urged; since we must remember the very material respect in which they differ from all other people, and to which perhaps this their happiness is entirely owing, namely, that they have no false honours among them, and that they look on shame as the most grievous punishment in the world.