sary that his labors be confined to objects effecting the social, intellectual, and moral conditions of mankind, and not to satisfying his own corrupt ambition, which frequently induces him to exert all his intellectual and other powers for the annihilation of morality and religion. Should such a view of what industry can accomplish be a correct one, where are the parents who would not use all their exertions to enforce its truth upon the minds of their children, and show their utter disapprobation of an opinion which is antagonistic to labor, then to all who have understanding, the admonition of the Wise Man upon this subject is the very best that could be offered, "Whatsoever thy hand findeth to do, do it with thy might."

VIRTUE THE GUARDIAN OF NATIONS.

ORATION AND WELCOME ADDRESS TO THE ORATOR OF THE PHILISONIAN SOCIETY.

[This was the oration that called forth the remark of the President of the Law School of Indiana, that I was making a great mistake in being a minister, and that I ought to be a lawyer.]

VIRTUE being an abstract principle, will not admit of a definition. It is a word which in the course of time has acquired new significations, arising from its application to certain acts which mankind, either from personal notions, or from what is truly ennobling and elevating, have endeavored to immortalize. Some of the ancients understood by the term that we now call valor, courage or bravery. Such was the importance they attached to this principle, that all virtues were by them finally deified. Marcellus, a distinguished Roman, erected two temples. in his day-one to Virtue, and another to Honor. These were so arranged that it was impossible for any one to get into the temple of Honor until he had passed through the temple of Virtue. The allegory is no less true than happy-it is equally applicable to the notions which heathen and Christian nations hold respecting virtue. When the Spartan mothers presented to their sons their weapons of warfare, with the impartive charge not to re

turn from the contest without bringing their shields with them, they supposed they were inculcating in the bosoms of their democratic children the highest and most ennobling attribute of the human soul. Neither did the education thus imparted fail to accomplish what had been so fondly pictured by their imaginations. It was in a word. to them the "magnum bonum” of all their desires. It may be thought that the amount of human misery produced by their high estimate of valor exceeded the sum of happiness arising therefrom. Whether this be true or not one thing is very evident, they did not thus judge concerning virtue. They felt satisfied that she had amply rewarded them for all their toil and care in nourishing this to them so invaluable principle. There can be no doubt but that the love of liberty for which the Spartans and other nations of antiquity were characterized was intimately connected with what they understood by the term virtue. The inference then clearly is; and history fully establishes the conclusion that they considered valor the guardian of their liberties. We have then derived our understanding of virtue from the foregoing view, but we hope we place an estimate as much superior to that which heathen nations placed upon it, as our opportunities and light surpass theirs.

But the question may arise here, What are its relations to nations and States? The investigation of this question might well, and unquestionably should, enlist the minds of the profoundest philosophers and statesmen. To determine the exact relations between this principle and States is doubtless of paramount importance to all governments, but especially to those that are democratic in their forms. So intimate are the relations between virtue and governments, that nearly six thousand years have conclusively demonstrated that the perpetuity and prosperity of the one had been proportionate to the happy blending and vitality of the other, and the practical respect the agents of governments have paid to these relations. But the greatest intellects are not the only ones that are capable of recognizing these important relations; the more superficial mind

may with considerable clearness perceive these relations, though not with the same distinctness and comprehension. These relations will be more apparent if we but take a cursory view of the rise, progress, and overthrow of some of the important nations in the Old World. If we commence with Egypt, which was the mother of the Arts and Sciences, and boasted at one time her twenty thousand cities, we will see the utter impossibility of a nation prospering any great length of time, whatever may be its literary, scientific, and physical advantages, when virtue has been disregarded and even repulsed from the precincts of society. Because virtue did not occupy its merited place among them, she has long since become a blank among the nations of the earth. The Medes and Persians were equally as destitute of this saving principle as were the nations of Africa. Though the Persian Empire was extensive and powerful, both as regards wealth and numbers, yet the dissolute habits and wickedness of its citizens soon brought her under the superior valor of the Macedonians. In like manner Greece also degenerated in her love of liberty and physical power, in proportion as she lost sight of virtuous principles. When her States threw themselves into internal commotions and wars, she virtually gave herself up to be crushed by the barbarity of iron-footed Rome. The longevity of this government and her advancement in literature and the fine arts, were the results of the love of liberty and the moral virtues of her citizens.

Next Rome makes herself the proud mistress of the world, then gives free course to all the corruptions of fallen human nature and becomes her own destroyer. Let her own Neros, Syllas, and Caligulas tell of some of the outrages committed on virtue, and then you will have a faint idea of the political degeneracy and wanton profligacy of many of her citizens. Probably it was some such a view as this that caused the great Roman orator to exclaim, "O tempora! O mores!" If we trace the history of Great Britain, we will see that her civil progress and advancement in literature have been proportionate to her

adherence to virtuous principles. Her history is no doubt truthful, where it says that her dark spots and the outbreaking cruelties of many of her kings and nobles happened in those periods. when virtue was almost an entire stranger within her borders. England's present enviable position as regards wealth and learning is owing to the fact that Virtue's broad shield has been protecting her for the last two hundred years. It is not to be understood from this remark that the opposite of virtue has no place among that people, for that place where virtue is sole occupant may not be found. The many revolutions in France, the unrivaled persecutions, the Reign of Terror, and the unequaled wickedness and profligacy of the masses of the people there loudly declare the almost entire absence of virtuous principles. Would it be too much to say that France might have been at the present one of the greatest republics in existence had she united with her widespread intelligence a high tone of pure religion or virtue? We think not. But listen to her magistrates, assembly men, and leaders in the Revolution making a proclamation that there is no God but Reason, and even challenging the Great I Am to a contest with them! Knowledge by all must be considered a great blessing when associated with virtue, but will only make men and nations the embodiments of all evil when it is entirely disjoined from virtue. Let the whole world arrive at the highest possible position of intelligence you can conceive of, and banish virtue from the world, then could you gain some eminence where you could view their transactions with one another, you would behold a scene that would make you think that the inhabitants of Tartarus had taken up a temporary abode on earth. Better leave the world in total ignorance and heathenism, than enlighten them without Christianizing them. If this hasty view of the most important nations is a correct one, there is manifestly an important relation existing between virtue and nations, and the most superficial observer must see that relation.

This leads us to notice some of the most marked abuses of virtue, and the consequences that have and will follow

such abuses. Our remarks upon this portion of our subject will be confined more exclusively to republican forms of government, as it is evident that other forms of government can better dispense with virtue than those based on democratic principles. Therefore this leading proposition may be laid down, that no government can long exist where the people are the fountain of all power, without a strict attention to the intellectual and moral education of those composing such government. This proposition has been too clearly demonstrated by able writers, upon the relations existing between virtue and civil society, to require from us any arguments to substantiate it, other than those we have already given in our previous remarks on their relations. As an example of the abuse of virtue we may cite your attention to the Carthaginian Republic, noted for its mercantile advantages, its advancements in agriculture, and its scientific and literary advancement at different periods of its history, all which things are to be taken into consideration in judging of the power and civilization of a people. What were the causes of her downfall? Let the voice of history speak. Oppressive laws, corrupt rulers, inordinate desire of conquest, and hostile factions within her own bosom. All these things but too surely declare the absence of virtue, or at least that that element which is the great bulwark of a popular government had but a feeble and inefficient existence. We may adduce one more example from the ancient republics to establish this point. As the Roman Government was the most prominent of all the republics of antiquity, our attention may be directed to it for a moment. What was her reputation and power? The record of her fame has employed the pens of many able writers, and her deeds are on the tongue of nearly every schoolboy and collegian of this and other lands. After enjoying the advantages of a democratic government for several hundred years, during which time she acquired almost unlimited territory and power, she suffered corruption and vice to insinuate themselves into her institutions, so that the declaration of one of her most renowned poets was literally fulfilled in her