when it was emancipated from the regal tutorship by Brutus, the first Consul, even to Caesar, its first supreme Prince, we shall find it exalted, not with human, but with Divine citizens, into whom, not human, but Divine love was inspired in loving Rome; and this neither could be nor ought to be, except for an especial end intended by God through such infusion of a heavenly spirit.  And who will say that there was no Divine inspiration in Fabricius when he rejected an almost infinite amount of gold because he was unwilling to abandon his country? or in Curius, whom the Samnites attempted to corrupt, who said, when refusing a very large quantity of gold for love of his country, that the Roman citizens did not desire to possess gold, but the possessors of the gold?  Who will say there was no Divine inspiration in Mutius burning his own hand because it had failed in the blow wherewith he had thought to deliver Rome?  Who will say of Torquatus, who sentenced his own son to death from love to the Public Good, that he could have endured this without a Divine Helper?  Who will say this of the Brutus before mentioned?  Who will say it of the Decii and of the Drusi, who laid down their lives for their country?  Who will say of the captive Regulus of Carthage, sent to Rome to exchange the Carthaginian prisoners for Roman prisoners of war, who, after having explained the object of his embassy, gave counsel against himself; through pure love to Rome, that he was moved to do this by the impulse of Human Nature alone?  Who will say it of Quinctius Cincinnatus, who, taken from the plough and made dictator, after the time of office had expired, spontaneously refusing its continuance, followed his plough again?  Who will say of Camillus, banished and chased into exile, who, having come to deliver Rome from her enemies, and having accomplished her liberation, spontaneously returned into exile in order not to offend against the authority of the Senate, that he was without Divine inspiration?  O, most sacred heart of Cato, who shall presume to speak of thee?  Truly, to speak freely of thee is not possible; it were better to be silent and to follow Jerome, when, in the Preface of the Bible where he alludes to Paul, he says that it were better to be silent than say little.  Certainly it must be evident, remembering the lives of these men and of the other Divine citizens, that such wonders could not have been without some light of the Divine Goodness, added to their own goodness of nature.  And it must be evident that these most excellent men were instruments with which Divine Providence worked in the building up of the Roman Empire, wherein many times the arm of God appeared to be present.  And did not God put His own hand to the battle wherein the Albans fought with the Romans in the beginning for the chief dominion, when one Roman alone held in his hands the liberty of Rome?  And did not God interfere with His own hands when the Franks, having taken all Rome, attacked by stealth