Personals, including body, house, home, and religion;--property, subordination, and inter-community;--these are the fundamentals of society. I mean here, religion negatively taken,--so that the person be not compelled to do or utter, in relation of the soul to God, what would be, in that person, a lie;--such as to force a man to go to church, or to swear that he believes what he does not believe. Religion, positively taken, may be a great and useful privilege, but cannot be a right,--were it for this only that it cannot be pre-defined. The ground of this distinction between negative and positive religion, as a social right, is plain. No one of my fellow-citizens is encroached on by my not declaring to him what I believe respecting the super-sensual; but should every man be entitled to preach against the preacher, who could hear any preacher? Now it is different in respect of loyalty. There we have positive rights, but not negative rights;--for every pretended negative would be in effect a positive;--as if a soldier had a right to keep to himself, whether he would, or would not, fight. Now, no one of these fundamentals can be rightfully attacked, except when the guardian of it has abused it to subvert one or more of the rest. The reason is, that the guardian, as a fluent, is less than the permanent which he is to guard. He is the temporary and mutable mean, and derives his whole value from the end. In short, as robbery is not high treason, so neither is every unjust act of a king the converse. All must be attacked and endangered. Why? Because the king, as 'a' to A., is a mean to A. or subordination, in a far higher sense than a proprietor, as 'b'. to B. is a mean to B. or property. Act ii. sc. 2. Claudia's speech:-- Chimney-pieces! &c. The whole of this speech seems corrupt; and if accurately printed,--that is, if the same in all the prior editions, irremediable but by bold conjecture. ''Till' my tackle,' should be, I think, 'while,' &c.