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simis conviciis lacerârunt, laudandus non videatur.— Nollem vero rosetum exscindere, quod spinas nonnullas rosis ferat intextas-meminerimque semper Dei esse nil omnino peccavisse, paululum autem deliquisse penè hominis esse divini. Videamus postremo, Academici, quàm vana, quàm nihil, omnia philosophorum de virtute erant documenta; de religione autem, cum in eam acrius aguntur hominum animi, ineptissimè disputatum esse. Tandem vero Sol exortus est æthereus -tandem purior e cœlo descendit disciplina.-Illuxit aliquando religio, cujus auctor est Deus, cujus materia veritas, cujus finis est felicitas. Religio aliquando illuxit, quæ Stoæ paradoxon in principiis verè Epicureis fundari voluit. Sufficit ad felicitatem virtus, virtutis tamen finis est felicitas. Stabile denique quiddam est, quo pedem figamus; patetque nil veterem potuisse disciplinam, nil non perfecisse Christianum." And to show that he did not sink his integrity in casuistry or in the sportiveness of argument, he has added in a note at the end, "The intent of this inquiry is not so much to defend the principles of either sect, as to prove the insufficiency of both. For neither the welfare of the public is promoted, nor the happiness of the individual secured by either. Their apprehensions of the nature of God, and of the ends of virtue, are both erroneous, and their errors are both attended with pernicious consequences. Zeno fell into the most fantastic superstitions, which whilst Epicurus corrected, he well nigh endangered religion. The virtue of the one was visionary and ideal,

that of the other, sordid and selfish. It was reserved for one greater than Zeno to exalt the dignity of virtue with its utility, and by superinducing a future state, to support the paradox of the Stoic on Epicurean principles." Still there seem sufficient grounds for remarking an obvious simplicity of thinking as well as writing even at so early an age, and whether the natural turn of his mind towards observation of the common modes of acting led him to entertain this subject, or the application of his mind to this subject influenced him to apply to morality, it is certain that many sentiments may be recognised, as proceeding from the same writer on morals and Christianity. It may at least very fairly be observed, that in this his first attempt at bringing his reasoning powers into action, he succeeded in impressing his friends at the University with a notion of what they were to be. So far was it characteristic of his mind, that its notes contain some deep reasoning, very much in the manner of his more mature productions, and show at once much penetration and a fixed love for an independent way of thinking. "There is not perhaps a more effectual way of injuring the cause of virtue than by straining its duties too high. The bulk of mankind will easily persuade themselves that virtue, this ideal virtue, was never designed for ordinary practice, but to be confined to a few more elevated natures and sublimer views. Rousseau, that insidious enemy of Christianity, has objected to it, that it has greatly defeated its own end, by refining

too much on moral duties, though this is unjustly urged against a religion which, whilst it elevates our natures, condescends to our infirmities, and is accommodated to our weaknesses without flattering our corruption; yet it might with great propriety have been objected to the Stoics, who, whilst they would raise virtue above the reach of fortune, raised it above the reach of man, above that of all, save a few visionary enthusiasts."

Again. It is not for the interest of virtue to teach men to expect more from it than it either can in this world, or was ever designed to perform. The disappointments men meet with will endanger their perseverance, and inclination will step in to persuade them, that what has thus deceived their hope is nothing but the dream of the visionary, or imposition of the artful.

"Ii extiterunt amici qui Atheismum adeo non destrure societatem censuerunt, ut amotâ Deorum curâ et existere civitatem posse, et extitisse dixerint; quorum sub vexillo militavit militatque adhuc versutissimus Gallorum scriptor, cujus sane ingenium lubenter laudassem, ni optimum Deorum munus, religionem, humano generi invidisset." After this follows a very long note in answer to Voltaire.

"With respect to the general question, as an example of which Voltaire exhibits the later ages of Rome, when all who had any concern with the state renounced all belief either of the popular religion, or any other-with respect to the general question,

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the truth of Cicero's observation has been often proved: 'pietate adversus Deos sublata, fides etiam et societas humani generis, et una excellentissima virtus, justitia, tollitur.' With respect to the particular assertion of Voltaire, let it be remembered that if Rome was an instance of such a state, it was an example how wretched such a state must be. I say how wretched, if instead of contemplating its conquests and triumphs, we read the history of its civil calamities and domestic miseries. Again, let it be observed, that when Voltaire concludes that Rome subsisted without the aid of religion, he supposes either that the great bulk of the people were, like their superiors, infidels, or that it was indifferent to the state, whether those who carried on the administration of it had any religion or no. The first supposition, history contradicts; the second, reason and experience; for though the great might be induced to serve their country by particular motives; some by a due sense of the expediency of civil communities, and the utility of supporting them, others by a passion for popular glory, the emulation of families, or pride of ancestry, and lastly many from principle might defeat the ambitious purposes of an aspiring rival; though the great might be influenced by these principles, and by such as these, yet amongst the vulgar, where no such motives can subsist, it is clear (besides the use of religious impressions in discharging the private duties of life), that the superior physical ştrength they are possessed of would never be sub

jected to the laws and restraints of society, was there not added to the opinion of power in their superiors, an opinion also of right strengthened at least by religious persuasion."

In speaking of Zeno's prohibition of ceremonial worship, "Vereor ne aut omnem sustulerit religionem, aut perpaucis constituerit idoneam. Cum enim ita natura simus comparati, ut ea sola, quæ in sensu incurrant, alte atque facile imprimantur in mentemfrigebit necessario religio, si ritu orbetur decoro, et penè inter mortua flaccescit Pietas."

On the rough immodesty and indecency of the cynical language, he says, "Hæc autem verborum licentia, quàm factorum quoque minuit verecundiam, qualesque libidini subjecit faces, satis profectò ratione constat―utinam, juventus academica, ne et experientia non esset compertum."

On noticing the promiscuous concubinage of Zeno, he adds: "Solivagam scilicet naturam arctiùs interiusque concluserunt connubia; necessitudines affinitatesque secutæ sunt; ita sanguinis conjunctio et benevolentia, deinde civitati devincti homines civitatum urbiumque præsidia quærebant. Et si aliquis sit mulierum delectus, aliquis ubivis amor, gravissima quoque humano generi insæviret discordia. Quænam porro infantiæ tutela, quænam juventutis esset educatio-ni ætas eorum imbecillitatis præsidium, in cura concilioque parentum habuisset-nullæ quippe leges, nulli mores, eousque valere potuerunt, ut in parentibus

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