progression alters the gait, and an injury to that of thinking, the thoughts. But the flesh and bones of which the legs consist do not move themselves, but are moved by a cause which is not flesh and bone, they are the instruments of a force, the soft mass called the brain is the instrument of the cause which produces the thoughts. As the harp sounds when the wind sweeps. its strings, so does the brain think through a change of matter, so does the ear hear, the eye see; but the brain does not think thoughts of itself, the ear does not hear music, the eye does not see the bright sun, the green tree, it does not understand the language of the eyes whence affection is beaming. Man's mind is not the product of his senses, but the acts of the senses are the product of the intelligent will in man.' Comp. also Hettinger, pp. 255-257.

(28) Comp. O. L. Erdmann (Ueber das Verhältniss der Naturwissenschaftlichen Forschung, etc., p. 20): 'What we see or feel, in short, what our senses perceive, exists; we cannot but believe it! But must, then, that which we do not see or feel, or, in short, perceive by our senses, be therefore non-existent? The question needs no answer.' 'If the nature of life and the action of the reasoning mind cannot be explained by mechanical or chemical laws, the view that we have here, effects produced by other causes, is, according to the general principles of science, not only allowable, but actually enjoined.' 'That mechanical and chemical causes exercise a most powerful influence upon the manifestations of vital and mental agency, is a fact which no one would venture to deny. But when from this fact it is inferred that life and mind can have none but mechanical and chemical causes, such a conclusion could only be arrived at by means of a logic which would also infer that, because I know of none but mechanical and chemical effects, therefore none other exist.'

(29) Guizot, in his Meditations, &c., ii, 249, &c.,

(14) Compare Stahl, Fundamente einer christlichen Philosophie, p. 39.

(15) Schiller, in his essay on the aesthetic education of man, in his fifth letter, expresses himself in a manner suitable to our present purpose, when he finds, “in the drama of the present day," on the one hand rank luxuriance, on the other laxity, and after depicting its lawlessness, continues, "On the other side the civilized classes present the repulsive aspect of a laxity and depravity of character, which makes us the more indignant, because it has its source in culture. The enlightenment of the understanding of which the more refined classes not unjustly boast, so little exhibits on the whole an ennobling influence upon the disposition, that it rather strengthens corruption by the help of maxims. . . . Selfishness has planted its system in the midst of the most refined society, &c. Culture, far from setting us at liberty, only developes with every power which she cultivates in us, some new want," &c.

(16) Rougemont, Christus und seine Zeugen uebers. von Fabarius, 1859, 245.

(17) E. G. Strauss, Leben Jesu, preface xviii.: The chief stumbling-block to our age in the old kind of religion, is this delusion of miracles,' xix.

(18) Rousseau, Lettres de la Montagne, p. i. lettre iii., Euvres, Paris, 1820, p. 250: Cette question sérieusement traitée, serait impie, si elle n'etait pas absurde ce serait trop d'honneur à celui qui la resondrait negativement que de le punir; il suffirait de l'enfermer. Mais aussi quel homme a jamais nié que dieu pût faire des miracles? Comp. also Nicolas iv. 276-326, and Hettinger pp. 562 sq.'

(19) Guizot, L'eglise, etc., p. 14.

(20) Ziethe, p. 21. Comp. also Guizot, L'eglise, etc., p. 14. Meditations sur la religion chretienne, pp. 27, &c., Hettinger p. 557.

(21) Similarly Dalton p. 185, and Hett. p. 571. On the question of miracles compare also the excellent treatise of Uhlhorn, Die modernen Darstellungen des Lebens Jesu, Hannover 1866, pp. 104, &c., and the thorough investigations of Rothe (Zur Dogmatik, 1864, pp. 84, &c. Also Grau, Ueber den Glauben als die höchste Vernunft, 1865, pp. 11, &c.

(22) So Ziethe, p. 86, Stirm, p. 445, and modern orthodox theology in general.

And

(23) Niebuhr, Lebensnachrichten i. 470, etc. immediately before: 'He whose earthly life and sufferings were depicted, would have, in my estimation, a perfectly real existence, and his entire history the same reality, even though not one single particular had been literally narrated. Hence, even the fundamental fact of miracles must, according to my conviction, be conceded; or else the not merely incomprehensible but absurd view must be embraced, that the holiest of men was a deceiver, his disciples either deluded or liars, and that deceivers could have preached a holy religion, of which selfdenial is the chief duty,' etc. (Brief an B—, 1812). On the miracles of Mohammed, compare Tholuck, Verm. Schr. i. 27. The following specimen of the fanciful nature of Mohammedan miracles, given by Tholuck in the above named work, may suffice: 'In order to fulfil a test demanded by his adversaries in Mecca, Mohammed caused it to become night at mid-day: thereupon the moon hastened forwards, performed a seven-fold circuit round the Kaaba, and bowed down before it; then did obeisance to the prophet, and cried aloud in presence of all the inhabitants of Mecca, Peace be unto thee, O Achmet! It afterwards went into the prophet's right sleeve, and then came out of his left; and having

severed itself into two halves, which betook themselves, one to the east, the other to the west, and finally reunited, it quietly continued its course "without any one perceiving any kind of derangement." But all these narratives belong to subsequent times, as Mohammed himself declared that he was incapable of working miracles. Comp. also Ziethe, p. 89.

(24) A similar examination of testimony is found in Hettinger, pp. 528, etc. Compare also Rougemont Christus und seine Zeugen p. 126; Das Zeugniss der Apostel, pp. 145, etc., also Auberlen, Die göttliche Offenbarung, i. 7, etc.

(25) So especially Holsten, a follower of the so-called Tubingen school, in his essay, Die Christusvision des Paulus und die Genesis des paulinischen Evangeliums, Zeitschrift für wissenschaftliche Theologie, 1861, iii. pp. 224-284. The appearance of Christ to St Paul, on his way to Damascus, is said to have been a purely mental occurrence, connected with the peculiar nervous temperament of the apostle, who was subject to epileptic fits;' to which also are to be referred the buffetings of the messenger of Satan, of which he subsequently speaks (p. 251). It is by such means that the effort is made to invalidate St Paul's testimony to the resurrection of Jesus Christ. On the other hand, Beyschlag points out in Studien und Kritiken, 1864, No. 2, pp. 197-264, in his article, Die Bekehrung des Apostels Paulus mit besonderer Rucksicht auf die Erklärungsversuche von Baur und Holsten, 1864, No. 2, pp. 197-264, how clearly and emphatically Paul distinguishes between inward visions and external appearances (compare Acts x. 17, xii. 9, xviii. 9, xxii. 17, 2 Cor. xii.): 'consequently his whole consciousness of apostleship depended on the point that he had seen the Lord not merely in a vision, but bodily' (p. 225). Holstein indeed owns that 'criticism must endeavour to comprehend this vision as the inward psychological act of his own mind;' i.e. she

Dalton, pp. 40, etc. Gregory of Nazianzen to the Ineff

able one:

All come to rest in Thee; all flow towards Thee; Thou art the end of all.

(4) The question concerning the psychologic nature of religion, whether it is knowledge, will, or feeling, has been much discussed in theology. It was originally looked upon as an act, as a definite kind of worship of God (cultus dei)-this was the case in the ancient Church, till the times of the old Protestant theologians, -then as knowledge,-till the days of rationalism and of the Hegelian philosophy, since Schleiermacher, as a certain state of feeling, which is, however, always passing into knowledge and action. To describe religion as faith, is a current expression with modern theologians. Compare, e.g., Kahnis, Dogm. i. 131, 142, etc.

(5) Fichte, Sämmtl. Werke, ii. 253, etc: This organ (i.e. that by which the highest reality is attained) is not knowledge; it is faith-that voluntary repose in the prospect naturally offered to us, because in this prospect alone can we fulfil our destiny. It is not knowledge, but the determination of the will to allow to knowledge its legitimate exercise.' Compare also his remarks upon faith as a free act of the will.

(6) Compare, on this whole section on prayer, the fine passage in Guizot's L'eglise, etc., pp. 14, etc.

(7) Compare Nagelsbach, Die Nachhomerische Theologie, 1857, pp. 211, etc. From this work is also quoted the passage within inverted commas in the text. Lasaulx, Ueber die Gebete der Griechen und Römer, Wurzb. 1842, p. 5: Prayer was combined not only with religious hours, and the more important concerns, but with almost every incident, of daily life.' Pp. 9, etc. In the earliest times it was the custom, more especially during the stillness of the night, with