is a cosmopolite; and, still more refined, he denies the rights of _meum_ and _tuum_; and the government that suffers one man to enjoy more than another is an unjust government, consequently man ought to seek a just one, and so we have the revolutionary system. It is only religion, it is only the Christian religion, which can reconcile morality to the state of man. This is the beautiful morality which binds him in social order, {246} which gives to Cæsar what is due to Cæsar, and, in securing to every man the rights he has obtained of property, calls upon him to rectify the selfishness of corrupted nature; to do as he would be done by, to love his brother as himself, and still farther to assimilate himself to his Master and to his God, by loving his enemies. Divine morality! which could have flowed only from a divine source! Divine legislation! dictated by God himself! It is unfortunate, that the nature of man will not permit the spirit, and even the outward forms, of a religion so adapted to the actual condition of the human species to be universal; and, that the different views taken of the text, by the variance of the human understanding, should diverge into incongruous systems, and excite religious dissentions. But, however this may be deplored, it is still more deplorable, that it should ever enter into the mind of man to establish systems of education, in which that which should be the foundation of it is totally excluded from it; that the end of knowledge should be separated {247} from the means of it; that the rudiments of instruction should be devoted solely to the acquisition of worldly arts, of which the operation is to be left to the direction of ignorance and selfishness. It is astonishing, with the experience men have so lately and so dearly gained, that there can be found one to approve of a system, in this country, the archetype of which has desolated Europe and ruined France. In attributing the explosion of the French revolution to the deistical and atheistical philosophers, I do not hesitate to attribute the long continuation of it to the change that took place in the forms of education; to the universities of Buonaparte[93], to the confining of men's interests to {248} the duration of life. In this country, there is a system in full operation, and patronized by some of the first characters of the state, by which a very large portion of the people will, in a few years, consist of persons able to read, write, and keep accounts, who will have no knowledge, or an erroneous one, of the duties and sanctions of religion, and whose morality will consequently be dependent on their reasoning faculties; and I am very much mistaken if those faculties will not lead to similar conceptions and similar effects as those produced by the reasoning faculties of 1788 and 1789. This opinion cannot be mistaken for one of intolerance. I think it would have been happier had the whole nation been