pleasure, but not severed from bodily pleasure. In his school the consequences of this dangerous principle were soon carried out. Compare Zeller, Die Philoso phie der Griechen, 2d edition, iii. 1, 1, p. 405. That this school knew no independent spiritual power of morality, but only the needful calculation, compare the same work, pp. 406, etc.

(19) Quintil. Instit. i. Proem. Cicero, in Tusc. ii. 4, speaks in the strongest terms of the striking contrast between the doctrines and the lives of the philosophers, and gives a very bad account of the latter, p. 605; Tholuck, p. 52.

(20) Zeller substantially admits this, although he defends Seneca against the reproaches of a Dio Cassius and others, iii. 1, I. pp. 641, etc. On the morals of Seneca, and the unconscious influence exercised upon him by Christianity, compare Schmidt, pp. 303, etc. Tertullian calls him, Seneca noster De anima, c. 19; compare Schmidt, p. 321.

(21) Eg. the well-known passage from Seneca, De ira, ii. 8, 9: 'Everything is full of vices and crimes; more are committed than can be expiated by punishment. There is, as it were, a great struggle who shall exceed in turpitude. Day by day the love of sin increases, and shame diminishes. All respect for goodness and justice has disappeared, and desire rushes whither it will Crime no longer hides, but exposes itself unabashed to the gaze of all. With such publicity, indeed, has vice appeared, and such is the power it has attained over the minds of all, that innocence is not merely rare, but in general not to be found,' etc. The same, iii. 26: Why should I conceal under gentle terms the universal malady? We are all wicked. What one blames in another, each may find in his own breast. We live wickedly among the wicked.' Seneca consoles himself, like many others of those times, with the worlds'

les a pas pensées ; et si nettement neanmoins, qu'on voit bien ce qu'il en pensait. Cette clarté jointe à cette naïveté est admirable.'

(30) Compare Rougemont, Christus und seine Zeugen, etc., translated by Fabarius, 1859, pp. 45 ff. and 54 ff.

(31) Wiseman's Lectures on Science and Religion, Lect. iv.

(32) Such were the words of Napoleon to Count Montholon Alexander, Cæsar, Charlemagne, and myself,' continued he, 'founded great empires; but upon what did the creations of our genius depend? Upon force. Jesus alone founded His empire upon love, and to this very day millions would die for Him.' Bertrand's Memoirs (Paris, 1844). Compare Denkwürdigkeiten aus dem Christl. Leben, vol. i., Gütersloh. 1845, p. 15) relate several other expressions of Napoleon to this general, which were subsequently committed to writing by the latter, and from which a few extracts are here given. 'If once the divine character of Christ is admitted, Christian doctrine exhibits the precision and clearness of algebra, so that we are struck with admiration at its scientific connection and unity. The nature of Christ is, I grant it, from one end to another, a web of mysteries; but this mysteriousness does but correspond to the difficulties which all existence contains : let it be rejected, and the whole world is an enigma; let it be accepted, and we possess a wonderful explanation of the history of man. The gospel possesses a secret virtue, a something which works powerfully, a warmth which both influences the understanding and penetrates the heart. The gospel is no mere book, but a living creature with an agency, a power, which conquers all that opposes it. Here lies this Book of books upon the table (and the Emperor at these words reverently touched it); I do not tire of reading it, and do so daily with equal pleasure. The soul charmed with the

beauty of the gospel is no longer its own possession; God possesses it entirely: it is He who directs its thoughts and faculties; it is His. What a proof of the divinity of Jesus Christ! Yet in this absolute sovereignty He has but one aim; the spiritual perfection of the individual, the purification of his conscience, his union with what is true, the salvation of his soul. Men wonder at the conquests of Alexander. But here is a conqueror who draws men to himself for their highest good; who unites to himself, incorporates into himself, not a nation, but the whole human race. What a miracle! The human soul, with all its faculties, becomes an annexation to the existence of Christ!'

INDEX OF THE PRINCIPAL SUBJECTS.

mam vel culpæ suæ vel erroris, quod essent soliti stato die ante lucem convenire carmenque Christo quasi Deo dicere secum invicem, seque sacramento non in scelus aliquod obstringere, sed ne furta, ne latrocinia, ne adul teria committerunt,' etc.

(5) Tertullian, Apolog. 37.

(6) The number of the martyrs has indeed been frequently exaggerated, and their histories embellished; but we have also trustworthy accounts which present us with a striking image both of the unusual sufferings inflicted upon the Christians, and of the fortitude and faith with which they were endured. Ignatius, bishop of Antioch, who was taken to Rome and there cast to the lions, A.D. 107, exclaiming, I am God's wheat, and must be ground by the teeth of the wild beasts, that I may be found His pure bread; and Polycarp, the venerable bishop of Smyrna, condemned to the flames, A.D. 169, whose last words were, I have been six-and-eighty years in His service, and He has never harmed me; how then could I blaspheme Him, my King and Saviour!' were worthy successors of the apostles whose disciples they were. The martyrs, too, of Lyons and Vienna, A.D. 177, especially the tender Blandina, whose unconquerable fortitude extorted the admiration of the very heathen; Perpetua and Felicitas in Carthage, A.D. 202, whose love to Christ was strong enough to conquer even maternal love, and many others, were ever memorable examples of Christian faithfulness even unto death. Compare the narratives in Eusebius, Ecclesiastical History, iii. 26, iv. 15, 16, v. 1, vi. 41, 42, etc.

(7) Laurent, Etudes sur l'Histoire de l'Humanité,' t. v. p. 596; in Hettinger, p. 778. See the same thought in Stirm, p. 450.

(8) Pens. ii. p. 337 (234): Mahomet en tuant, Jésus Christ en faisant tuer les siens. Enfin cela est si con