:

grief, a subject much canvassed. Fannius writes that P. Rutilius took it much to heart, that his brother was refused the consulate but he seems to have been too much affected by it; for it was the occasion of his death: he ought therefore to have borne it with more moderation. But let us suppose, that whilst he bore this with moderation, the death of his children had intervened; here would have started a fresh grief, which admitting it to be moderate in itself, yet still it was a great addition to the other. Now to these let us add some acute pains of body, the loss of his fortunes, blindness, banishment; supposing then each misfortune to occasion an additional grief, the whole would be insupportable.

"The man who sets bounds to vice, acts like one who should throw himself headlong from Leucate, persuaded he could stop himself whenever he pleased. Now as that is impossible, so a perturbed and disordered mind cannot refrain itself, and stop where it pleases. Certainly whatever is bad in its increase, is bad in its birth: Now grief, and all other perturbations are doubtless baneful in their progress, and have therefore no small share of infection at the beginning: for they go on of themselves when once they depart from reason, for every weakness is self-indulgent, and indiscreetly launches out, and doth not know where to stop. Wherefore the difference is small betwixt approving of moderate perturbations of mind and moderate injustice, moderate intemperance. For whoever prescribes bounds to vice, admits of a part of it, which, as it is odious of itself, becomes the more so as it stands on slippery ground, and being once set forward, slides headlong, and cannot by any means be stopt.”—Cicero's Tusculan Disputations.

"If what the philosophers say be true, that all men's actions proceed from one source: that, as they assent, from a persuasion that a thing is so, and dissent, from a persuasion that it is not; and suspend their judgement, from a persuasion that it is uncertain; so likewise, they exert their pursuits, from a persuasion that such a thing is for their advantage; and it is impossible td

esteem one thing advantageous, and desire another: why after all should we be angry at the multitude.

They are thieves and pilferers.

What do you mean by thieves and pilferers? They are in an error concerning good and evil. Ought you, then to be angry, or to pity them? do but show them their error, and you will see that they will amend their faults;

But how says Medea?

"I know what evils wait my dreadful purpose;

"But vanquish'd reason yields to powerful rage."

Because she thought, that very indulgence of her rage and the punishment of her husband, more advantageous than the preservation of her children.

Yes: but she is deceived.

Shew clearly to her, that she is deceived, and she will forbear: but, till you have shewn it, what is she to follow, but what appears to herself? Nothing.

Why, then, are you angry with her, that the unhappy woman is deceived, in the most important points; and instead of a human creature becomes a viper? Why do not you rather, as we pity the blind and lame, so likewise pity those who are blinded and lamed in their superior faculties. Whoever, therefore, duly remembers, that the appearance of things to the mind is the standard of every action to man; that this is either right or wrong and if right, he is without a fault; if wrong, he himself bears the punishment: for that one man cannot be the person deceived, and another the sufferer; will not be angry and outrageous at any one; will not revile, reproach, hate or quarrel with any one.”—Discourses of Epictetus.

"He that is guilty of an ill thing upon mature deliberation, deserves doubtless, to be branded with the ignominious character of a villain: But whether he who, either through inadvertency or fatal necessity, is compelled to do an ill action, is abso-lutely a wicked man, is not easy to determine: for the intention of a man, in every action, ought fairly to be examined without prejudice or prepossession."-Precepts of Phocylides.

"Let not favour or affection, bias thy judgement; reject not the poor; nor judge any man rashly; for if thou dost, God will judge thee hereafter."—ib.

"Give not thy alms to the poor with grudging, nor put him off till to-morrow; have compassion on the man that is banished and be eyes to the blind.”—ib.

"She mercy to those that are shipwrecked; for the sea like fame, is a fair, but fickle mistress. Comfort the man that is defected; and be a friend to him that has no one to help him. We are all liable to misfortunes, up to day, and down tomorrow."-ib.

"Gold and silver are the universal deceivers of mankind; the inlets of all evils, the bane of life, and the destruction of all things. What a pity then it is that mankind should set their affections so much upon them! It is on their account that we hear of so many battles, rapines and slaughter; it is for their sake that children and parents become foes; and brothers and relations the objects of each others hatred."-ib.

"Let your first duty be, to adore the immortal Gods, accord ing to the laws of your country."

"Have a religious regard to all your vows, and solemn protestations."

"Honour your parents and nearest relations; and endeavour to gain by your virtue the friendship of men of merit."

"Listen with due attention to the admonitions of your friends.".

"Hate not a friend for a small fault."

"Subdue sloth, lust, and anger."

"Do not an ill thing, either in company, or alone; but of all respect yourself first; that is: first pay the duty which is due to yourself, to your honour and to your conscience; nor let any foreign regard make you deviate from this faith."

"Be just in word and deed."

"Suffer not yourself to get a habit of acting imprudently in any thing."

"Remember that it is the certain lot of all men once to die."

"Let not the words, or actions of any man impose on you so far, as to make you either say or do any thing to your own prejudice or disadvantage."

"Consider well what you are about, before you put it into actual execution, lest you betray your folly: for fools only speak and act without reflection.

"Meddle with nothing that will give you pain, when once it is past."

"Attempt nothing which you do not perfectly understand; but learn every thing that is absolutely necessary."

Neglect not the health of your body; but observe a medium in your food, your drink, and your recreations."

"Let your diet be pure, but not delicate."

"Do nothing to create the envy of those

you converse with.

"Be liberal, but not profuse; moderation is best in all things.

"Presume not to sleep till you have thrice ran over the actions of the past day.-Examine yourself, Where have I been?What have I done? Have I omitted any good action?—Then weigh all, and correct yourself for what you have done amiss, and rejoice in what you have done well."

THE CONCLUSION.

"This ought to be your daily task, your constant meditation and study, in this you ought to take delight; for it will lead you to the paths of divine virtue."-Precepts of Pythagoras, who died 497 years before Christ.

Now, if there be any thing in religion, not contained in the foregoing extracts, we can see no possible reason for desiring to become acquainted with it; because we are convinced that it must consist in the performance of some stupid ceremony, such as baptism; or in faith in speculative points, contrary to, or above the comprehension of reason, which an honest man can never assent to; consequently tending to divide mankind into parties, to cherish pride, and promote ill will and animosities, destructive to true religion, and the repose of man. Finally we confidently assert that there is not a single virtue set forth in the Christian system, that is not to be found in the writings of the ancient philosophers, even that (so much boasted of, but little practised) of doing good to, if not loving, our enemies.—EDI

TORS.