virtues of the Romans and the beneficence of their rule. Their right to be the governors of the world is also confirmed by the testimony of miracles, and acknowledged by St. Paul when he appealed to Cæsar, and even more emphatically by Christ himself, who could not have made atonement for the sins of men if he had not been condemned by a divinely authorized tribunal. The necessity for the establishment of a universal empire is proved partly by a priori arguments such as the unity of God and the unity of the family or nation; partly by perversions of Scripture and history, by false analogies of nature, by misapplied quotations from the classics, and by odd scraps and commonplaces of logic, showing a familiar but by no means exact knowledge of Aristotle (of Plato there is none). But a more convincing argument still is the miserable state of the world, which he touchingly describes. He sees no hope of happiness or peace for mankind until all nations of the earth are comprehended in a single empire. The whole treatise shows how deeply the idea of the Roman Empire was fixed in the minds of his contemporaries. Not much argument was needed to maintain the truth of a theory which to his own contemporaries seemed so natural and congenial. He speaks, or rather preaches, from the point of view, not of the ecclesiastic, but of the layman, although, as a good Catholic, he is willing to acknowledge that in certain respects the empire must submit to the Church. The beginning and end of all his noble reflections and of his arguments, good and bad, is the aspiration “that in this little plot of earth belonging to mortal man life may pass in freedom and peace.” So inextricably is his vision of the future bound up with the beliefs and circumstances of his own age.
The “Utopia” of Sir Thomas More is a surprising monument of his genius, and shows a reach of thought far beyond his contemporaries. The book was written by him at the age of about thirty-four or thirty-five, and is full of the generous sentiments of youth. He brings the light of Plato to bear upon the miserable state of his own country. Living not long after the Wars of the Roses, and in the dregs of the Catholic Church in England, he is indignant at the corruption of the clergy, at the luxury of the nobility and gentry, at the sufferings of the poor, at the calamities caused by war.
