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VIII. Memoirs of my own Life, to be pub. lished after my death.

X. A great number of letters from my friends and learned foreigners; with other papers.

X. Illustrations of Hartley's Doctrine of Association of Ideas, and farther Observations on the Humun Mind, the publication of which I had promised in the preface to my Essay on Education.

XI. A course of Lectures on the Constitution and Laws of England, and another on the History of England.

XII. My last will, receipts, and accounts.

“Let any man of letters, arrived as I am, to near the age of sixty, consider what must have been my accumulation of curious papers of various kinds, from the variety and extent of my pursuits (greater unquestionably than that of most men now living), and think what I could not but have felt for their loss, and their dispersion into such hands as they fell into, and who make as I hear, the most indecent and improper use of them. This makes the case mach worse than that of mere plunder, and the destruction of books and papers by Goths and Vandals, who could not read any of them.”

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Extracts from a Tract, entitled “A free Address to those who have Petitioned for the Repeal of the late Act of Parliament in favour of the Roman Catholics. Published in 1780, price 2d. or 12s. per hundred, to give away.

“You are no advocates you say, for persecuting the Papists; and that you who associated for the purpose of getting a repeal of the late act in favour of Popery, were not the persons who burned houses, demolished the public prisons, and let a number of banditti loose upon the public. I am willing to hope that this may have been the case. But still in the very soliciting of the repeal of that act, you applied to the civil authority, for power to lay persons professing the Roman Catholic religion under such restrictions, and to expose them to such penalties as you would be very sorry that yourselves should lie under, and be exposed to, if divine providence had fixed your abode in a Popish country.

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“In this country we make the Papists our enemies by becoming theirs. If we would make them friends, we must, as they are in our power, first act a friendly part towards them. Remove all the restrictions they are under, and then assign any reason, if you can, why they should not be as much attached to this country, and the government of it, as any other subjects. If they were made perfectly easy with respect to their religion and their civil rights, what could they have more under a Popish prince? And, depend upon it, that, being men like ourselves, and having lived in a free country, they know the value of civil liberty as much as you do, and would risk as much for it.

“Many of you seem to be more particularly alarmed at the idea of the Papists having schools. But is there any right more clearly founded in nature, than that of parents educating their own children, or of chusing instructors for them?

“ But admitting the Papists. would keep open schools, and receive all the children and youth that were brought to them, they cannot, in this country, compel any parents to send them

their children. If they have zeal enough to teach gratis, let it be counteracted, as it naturally ought, by equal zeal on the part of Protestants. Let them teach gratis also, and invite the children of Papists; and do not be like the dog in the manger, neither do so good a deed themselves, nor suffer others to do it.”

• To conclude; let us not terrify ourselves, and especially into acts of inhumanity and wickedness, by mere chimeras of our own brain. Let us strictly adhere to the golden rule of the gospel, a rule of universal application ; viz. to do to all others as we would that they should do to us. Let us consider how we would wish to be treated in Popish countries, and make that the rule of our conduct to Papists in this. Let us by all means ever do what is right and good, and trust in the Providence of God for all consequences."


3Wilks, Grafton & Co. Printers, Birmingham,

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