(Literally Translated.)

Thou gavest to time, the soul which is divine; didst imprison it in this weary and fragile garment, and deliver it to its fate. Thou dost nourish, sustain, and revive it without Thee, O Lord, it wants every good; divine power is its only safety. is its only safety. Compare Thudichum,

p. 313.

:

Lasaulx-Ueber die Linosklage, Wurzb. 1842begins with the words: It has often been remarked, that in the majority of genuine national songs there is a prevalence of the melancholy, the plaintive, the aspiring. Aspiration is an innate feeling in man inseparable from his inmost nature-Since the fall his aspirations have been mingled with a feeling of sadness for his loss of innocence; and these two radical feelings of the human heart, aspiration and sadness, have ever pervaded all genuine national poetry' (p. 9). • So universal a lament over the loss and ruin of the original beauty of life, must date from a time antecedent to that of the history of individual nations; it can but be the echo of a feeling which has possessed not this or that nation, but the whole human race. This note of sadness is the key-note of the earliest history, and runs in various forms through the oldest national traditions.' Compare also on this subject note 8, Lecture vii.

(15) Pasc. Pens. ii. 9 (154).

(16) Pasc. Pens. ii. 6 (151, etc.).

(17) Malebranche in Nicolas (Philos. Studien über das Christenthum. 4th edit. i. 111,) and Leibnitz in Naville, p. 172.

(18) Quoted from Naville, p. 31.

(19) Sprüche in Prosa, WW. vol. iii. p. 325, and p. 181: It is much easier to recognise error than to discover truth: the former lies on the surface, the latter

With these words I conclude. I have sought, to the best of my ability, to give an account of the firm foundations of our common faith. I have endeavoured to show that we follow no cunningly devised fable, but the truth, justified as such to our reason, our conscience, our affections.

It only remains to commend to God's blessing the words which I have been permitted to deliver in your hearing.

NOTES.

NOTES TO LECTURE I.

(1) Goethe's Works, edition in 40 vols., 1840, vol. iv. p. 264.

(2) Fabri, Briefe gegen Materialismus, 1856. Motto.

(3) St Paul, in his speech before the Areopagus at Athens (Acts xvii. 11-31), has given a sketch of the leading features of this Christian view of the world, and entered more fully into the same subject in the first eleven chapters of his Epistle to the Romans.

(4) Compare K. von Raumer's Geschichte der Padagogik, second edition, 1846, pp. 37-65, and Zeitschrift für Protestantismus und Kirche, 1855, vol. xxx., Die Humanisten und das Evangelium; also Hundeshagen's Der deutsche Protestantismus, 1847, p. 56, and Gieseler's Kirchengeschichte, ii. 4, p. 408.-The saying of Picus of Mirandola, Philosophia quærit, theologia invenit, religio possidet veritatem.-Poggius reproaches Philelbus with things quæ etiam prostituti et meretricarii verentur verbis proferre. Puerorum atque adolescentum amores nefandos sectaris. Of his own facetia he says to Valla, "What marvel is it that my jokes do not please an uneducated and boorish barbarian. On the other hand, they are praised and read by others who are far more learned than thou, and they have them constantly in their mouths and in their hands." Burckhardt's exceedingly

interesting work, Die Kultur der Renaissance in Italien, Basel 1860, while highly appreciating this age in Italy, furnishes a series of corroborations of the judgment expressed in the text. It is from this work that I have taken the opinion quoted from Macchiavelli (Discorsi i. c. 12), who also says elsewhere (c. 55), Italy is more corrupt than any other land; France and Spain come next. I add a few more passages from Burckhardt's work, p. 456. The infidelity of Italy during this age is notorious, and they who give themselves the trouble to prove it, will find it easy to collect sayings and examples by the hundred." Speaking of Massuccio's novels, Burckhardt, p. 460 takes occasion to say of the monastic clergy, "The manner in which they delude and impoverish the masses by false miracles, joined with their disgraceful conduct, drives every thoughtful spectator to utter despair." Massuccio himself says, "The nuns belong exclusively to the monks, as soon as they have any intercourse with the laity, they are imprisoned and persecuted; some, moreover, contract regular marriages with monks, at which even masses are sung, contracts entered into," &c. Then follows a series of truly horrible proofs. Afterwards he describes the prevalence of the most multiform superstition, "and how the destruction of all belief in immortality was intimately connected with these opinions, as well as with those of antiquity in general." -P. 550.

(5) Strauss deemed it seasonable, in 1862, to republish the memoir of Hermann Samuel Reimarus, and his Schutzschrift für die vernunftigen Verehrer Gottes.

(6) Schiller thus expresses himself concerning and against Kant in his treatise, Ueber Anmuth und Würde, which first appeared in Die Neue Thalia, 1793: "He became the Draco of his age, because it seemed to him as yet neither worthy nor capable of receiving a Solon. From the sanctuary of pure reason he brought forth the

(12) Guizot, L'eglise et la Société Chrétiennes, p. 14. Compare also Napoleon, Mémorial de Sainte-Hélène par Las Casas, vol. iv. p. 160. Tout proclame l'existence d'un dieu, c'est indubitable. P. 162. Dire d'où je viens, ce que je suis, où je vais, est au dessus de mes idées, et pourtant tout cela est. Je suis la montre qui existe et ne se connait pas. Vol. v. p. 324.

(13) Compare the detailed treatment of this evidence in Kahnis's above named work, pp. 161-168. Among the utterances of the ancients, Cicero de natura deorum, ii. 37, must be especially noticed, where Cicero is contending against the possibility of the world being the work of chance; for if this beautiful world, with all its rich variety of form, originated in an accidental combination of bodies, without any divine intelligence, why should not an accidental mixture of the letters of the alphabet produce verse, or artistic buildings arise by a fortuitous concurrence of atoms? Even Kant, who denied the validity of all these proofs, confessed, "This proof is the oldest, the clearest, and the best adapted to the general understanding. It animates the study of nature, because it owes its existence to thought, and ever derives fresh force from it. It carries out reality and purpose where our observation would not of itself have discovered them, and extends our knowledge of nature, by exhibiting traces of a special unity, whose principle is beyond nature. This knowledge, moreover, directs us to its cause-namely, the inducing idea, and increases our faith in a supreme originator to an almost irresistible conviction." Comp. Kahnis' above-named work, pp. 164, &c.

(14) Thiers in his Histoire du Consulat et de l'Empire, tom. iii. p. 220, cites the following words of General Bonaparte to Monge, the scholar, in whose company he frequently was: "Listen, my religion is very simple. I look at this universe so great and vast, composed of so many parts, and so magnificent, and I say to myself