barbarous, unworthy of human nature, and which included such consequences, as must destroy all society from the world.
Solon lamenting the death of a son, one told him, "You lament in vain." "Therefore," said he, "I lament, because it is in vain." This was a plain confession how imperfect all his philosophy was, and that something was still wanting. He owned that all his wisdom and morals were useless, and this upon one of the most frequent accidents in life. How much better could he have learned to support himself even from David, by his entire dependence upon God; and that, before our Saviour had advanced the notions of religion, to the height and perfection, wherewith he hath instructed his disciples!
Plato himself, with all his refinements, placed happiness in wisdom, health, good fortune, honour, and riches; and held that they who enjoyed all these were perfectly happy: which opinion was indeed unworthy its owner, leaving the wise and good man, wholly at the mercy of uncertain chance, and to be miserable without resource.
His scholar Aristotle fell more grossly into the same notion, and plainly affirmed: "That virtue, without the goods of fortune, was not sufficient for happiness, but that a wise man must be miserable in poverty and sickness." Nay, Diogenes himself, from whose pride and singularity one would have looked for other notions, delivered it as his opinion, "That a poor old man was the most miserable thing in life."
Zeno also and his followers fell into many absurdities, among which nothing could be greater than that of maintaining all crimes to be equal; which, instead
