The Stoics, on the other hand, were absolute fatalists, and taught that virtue consists in following the decrees of nature and acting according to the dictates which ruled all things. We shall not now enter fully into their doctrines, as these will require careful attention and full development in accordance with the purpose of this essay. We shall see, bye and bye, that the principles of their school were of such a nature as to produce in some respects the strongest, in others, the weakest of men. Stoicism and Epicureanism both left man practically to himself. They agreed in looking at self-cultivation and self-interest as the chief good. The controversy between the two systems was what it has continued to be since among ethical philosophers, a controversy as to the sources of moral rules. Epicurus was an advocate of what has been called “the selfish system of morals.” Zeno and the Stoics advocated the contrary system. It seems, however, that though the conflict between them has been so long, and often so fierce, the two systems are not incompatible one with the other. Indeed in the word of GOD both motives are set before us to urge us to right conduct, the loveliness of virtue in itself, and the combined happiness and blessedness to be gained from a certain course of life. This view has been put in a few forcible words by an eminent writer of the present day, who says, “Some moralists employ themselves mainly in deducing the rules of action from considering the tendencies of actions to produce pleasure or pain, as Paley and Bentham. Others take pains to show that man has a faculty by which he apprehends a higher Rule of action than the mere tendency to produce pleasure, as Butler. But though these two sources of morality are thus separate, they are not really independent; and it is, as I conceive, important to present them in a mode which shows their connexion and relation[5].” One of these springs of action does not necessarily counteract the other. Doubtless, there is in man an innate appreciation of the beauty of virtue. Though the temple of the human soul has been laid in ruins by the touch of sin, yet does it still retain marks of its primeval glory. It was not created for anything but the abode of purity. Hence we perceive naturally the excellence of virtue. When I say naturally, I mean as man is at all times enabled to see by GOD’s help. We must remember that, by virtue of the Redeemer’s merits, all men are blessed with a certain degree of enlightenment. Speaking of the Eternal Logos, St John says[6], “That was the true light which lighteth every man that cometh into the world.” Only because men in their obstinacy close their eyes, the light which is given them often becomes darkness. So St Paul, speaking of those without Revelation, says[7], “They are a law to themselves, which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts between themselves accusing, or else excusing one