and zeal for truth, the conclusion we should arrive at would be very different. If it be true Christianity to dive with a passionate charity into the darkest recesses of misery and of vice, to irrigate every quarter of the earth with the fertilizing stream of an almost boundless benevolence, and to include all the sections of humanity in the circle of an intense and efficacious sympathy; if it be true Christianity to destroy or weaken the barriers which had separated class from class and nation from nation, to free war from its harshest elements, and to make a consciousness of essential equality and of a genuine fraternity dominate over all accidental differences; if it be, above all, true Christian ity to cultivate a love of truth for its own sake, a spirit of candour and of tolerance towards those from whom we differ-if these be the marks of a true and healthy Christianity, then never since the days of the apostles has it been so vigorous as at present; and the decline of dogmatic systems and of clerical influence has been a measure if not a cause of its advance."."- [Lecky: History of Rationalism "; New York ed., 1882: Vol. 1: pp. 200-201.

..

"For a time the leaven of Christianity seemed lost in the lump of human sin; but it was doing its great work in ways not seen by human eyes. The most profound of all revolutions must require centuries for its work. The good never dies. The persecutions directed by tyrannical emperors against the new faith, only helped the work. What is written in blood is widely read, and not soon forgotten. . . However, to see the earnest of that vast result Christianity is destined to work out for the nations, we must not look at kings' courts, but in the common walks of life, its every-day trials; in the sweet charities of the fireside and the street; in the self-denial that shares its loaf with the distressful; the honest heart that respects others as itself. Looking deeper than the straws of the surface, we see a stream of new life is in the world, and, though choked with mud, not to be dammed up. The history of Christianity reveals the majestic preeminence of its earthly founder."-[Theodore Parker: "Discourse of Religion"; Boston ed., 1842: pp. 399-400.

LI. p. 315.-" Confucianism is more purely national than Buddhism and Mohammedanism; and in this respect it contrasts more sharply with the world-wide presence of Christianity. Yet if Confucianism is unknown beyond the frontiers of China, it is equally true that neither Buddhism nor Mohammedanism have done more than spread themselves over territories contiguous to their original homes. . . In the streets of London or of Paris we do not hear of the labours of Moslem or Buddhist missionaries, instinct with any such sense of a duty and mission to all the world in the name of truth, as that which animates, at this very hour, those heroic pioneers of Christendom whom

Europe has sent to Delhi or to Pekin."-[Canon Liddon: Bampton Lectures; New York ed., 1868: p. 134.

LII.: p. 315.—The rage and hopelessness of unbelief have forcible and tragic expression in words like these:-"But it is when we open the Book of Nature, that book inscribed in blood and tears; it is when we study the laws regulating life, the laws productive of development, -that we see plainly how illusive is this theory that God is Love. In all things there is cruel, profligate, and abandoned waste. The law of murder is the law of growth. Life is one long tragedy; creation is one great crime. And not only is there waste in animal and human life, there is also waste in moral life. The instinct of love is planted in the human breast, and that which to some is a solace is to others a torture... The affections, therefore, are weapons, and are developed according to the Darwinian law. Love is as cruel as the shark's jaw, as terrible as the serpent's fang. The moral sense is founded on sympathy, and sympathy is founded on self-preservation. . . The following facts result from our investigations: Supernatural Christianity is false. God-worship is idolatry. Prayer is useless. The soul is not immortal. There are no rewards and there are no punishments in a future state. . . In each generation the human race has been tortured, that their children might profit by their woes. Our own prosperity is founded on the agonies of the past. Famine, pestilence, and war are no longer essential to the advancement of the human race. But a season of mental anguish is at hand, and through this we must pass, in order that our posterity may rise. The soul must be sacrificed; the hope in immortality must die. A sweet and charming illusion must be taken from the human race, as youth and beauty vanish never to return."-[Winwood Reade: "The Martyrdom of Man"; New York ed. pp. 519, 446, 522, 542.

LIII.: p. 316.—"Every educated man loves Greece, owes gratitude to Greece. Greece was the lifter-up to the nations of the banner of art and science, as Israel was the lifter-up of the banner of righteousness. Now the world cannot do without art and science. And the lifter up of the banner of art and science was naturally much occupied with them, and conduct was a homely, plain matter. And this brilliant Greece perished for lack of attention enough to conduct; for want of conduct, steadiness, character. . . Nay, and the victorious revelation now, EveD now,-in this age when more of beauty and more of knowledge are so much needed, and knowledge, at any rate, is so highly esteemed,the revelation which rules the world even now, is not Greece's revela tion, but Judæa's; not the preeminence of art and science, but the preeminence of righteousness. . . But there is this difference between

the religion of the Old Testament and Christianity. Of the religion of the Old Testamen. we can pretty well see to the end, we can trace fully unough the experimental proof of it in history. But of Christianity the future is as yet almost unknown. For that the world cannot get on without righteousness we have the clear experience, and a grana and admirable experience it is. But what the world will become by the thorough use of that which is really righteousness, the method and the secret and the sweet reasonableness of Jesus, we have as yet hardly any experience at all. . Yet Christianity is really all the grander for that very reason which makes us speak about it in this sober manner,-that it has such an immense development still before it, and that it has as yet so little shown all it contains, all it can do. Indeed, that Christianity has already done so much as it has, is a witness to it; and that it has not yet done more is a witness to it too."-[Matthew Arnold: "Literature and Dogma "; New York ed., 1883: pp. 319-20, 329–30.

LIV.: p. 316.—" From whatever source they may have been derived, the prophecies in the Pollio are some of the most remarkable things in the whole of heathen literature. It is impossible to read of the Virgin returning, of the Serpent being crushed, of the Child sent down from heaven, of earth and sea and sky rejoicing in his reign, without feeling, 'This spake he not of himself.' No wonder that in many a series of those marvellous stalls, the glory of their cathedral choirs, among the prophets who have foretold the Advent of our LORD, the name of Virgil should so frequently occur. In some of the rituals of the south of Italy the 22nd of September contained a commemoration of Virgil, as the prophet who foretold to the heathen world the LORD's coming. And the Sequence, appropriated to that day, in allusion to the legend which represents St. Paul as having visited the tomb of Virgil, com menced thus:

Ad Maronis mausoleum
Flebat Paulus super eum

Piæ rorem lacrymæ :

Quanti, inquit, te fecissem
Si te vivum invenissem,

Poetarum maxime!"

[J. M. Neale: Essays on Liturgiology;

London ed., 1867: pp. 394-5.

NOTES TO LECTURE X

NOTE I.: PAGE 328.-"Descended from a family of note, he [Norbert lived at first after the manner of the ordinary secular clergy, sometimes at the court of the archbishop Frederic the First, of Cologne, sometimes at that of the emperor Henry the Fifth. But in the year 1114, being caught by a storm, while riding out for his pleasure, a flash of lightning struck near him, and prostrated him to the earth. On recovering his breath and coming to his senses, he felt admonished by the thought of the sudden death from which he had been saved as by a miracle, and resolved to begin a more serious course of life. . . He laid aside his sumptuous apparel for a humbler dress, and after a season of earnest spiritual preparation, entered the order of priests. . . Whenever he entered the vicinity of villages or castles, and the herdsmen saw him, they left their cottages, and ran to announce his arrival. As he proceeded onward, the bells rang; young and old, men and women, hastened to church, where, after performing mass, he spoke the word of exhortation to the assembled people. After sermon he conversed with individuals on the concerns of the soul. He did not take up his residence, as was customary with itinerant ecclesiastics and monks, in the church or in a monastery, but in the midst of the town, or in the castle, where he could speak to all, and bestow on such as needed the benefit of his spiritual advice. Thus he made himself greatly beloved among the people."-[Neander: "History of the Church": Vol. IV.: pp. 244-5.

"He sold all his possessions, bestowed the money on the poor, reserving to himself only ten marks of silver, and a mule to carry the sacred vestments and utensils for the altar; and then, clothed in a lamb-skin, with a hempen cord round his loins, he set out to preach repentance and a new life."- [Jameson: "Legends of Monastic Orders"; London ed., 1872: p. 210.

II.: p. 331.-"Bruno Bauer maintained that the Johannine narrative was not, as the treatment of it by Strauss supposed, the simple de posit of a legendary tradition, but was the reflective work of a thinker and of a poet conscious of his procedure-the product of an individual conception. The history of Jesus thus became a philosophical and po

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etical romance; which occasioned the witty expression of Ebrard, whe reduced the narrative of it to a single line: At that time it came to pass that nothing came to pass!'"-[Godet: "Comm. on Gospel of John "; Edinburgh ed., 1876 Vol. 1: p. 11.

III. p. 331.-"Between good men and God there is a cordial friendship, virtue uniting them. Do I say, friendship? Nay, rather a relationship and likeness; since in fact a good man himself only differs from God in his temporal condition; he is his disciple, his emulator, and his true child."-[Seneca: De Prov.: I.

"He [the wise man] makes himself equal with the gods; he tends toward God, mindful of his own original. No wicked man strives to ascend to God, whence he had descended. But why is it, that you do not judge that something of the divine exists in him who is a part of God? All this system, in which we are contained, it is one, it is God; and we are his companions and his members."-[Ep. Mor.: XCII.

'God is near thee, with thee, within thee: thus I say to you, Lucilius: a sacred spirit resides within us, observer and guardian of our evil things and our good: he, according as he is treated by us, so treats us. No good man is without God."-[Seneca: Ep. ad Lucil.: XLI.

"The first and the chiefest punishment of the wicked is to have sinned; nor is there any crime, however Fortune may embellish it with her gifts, however she may defend and vindicate it, which stands unpunished; since the torment of wickedness is in the wickedness itself.” -[Ep. Mor.: XCVII.

"So let us give, in the same way in which we should wish to receive; above all things, [let us do it] freely, speedily, and without hesitation."-[De Benef.: II.: 1.

"Never did that perfect man who had by diligence attained virtue rail at Fortune; never received he with lamentation things accidental.

Whatsoever happened, it was not spurned by him as evil, and as something that had fallen upon him, but as a thing committed to him. 'This, whatever it is,' said he, 'is mine; it is troublesome and hard; for this reason let us diligently perform it.' . . He gave to many an understanding of his own character, and shined before them no otherwise than as a light shines amid darkness."-[Ep. Mor.: cxx.

IV.: : p. 332.—"The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns, and suffers, when he sees the evil of his own work. . . As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. . . If a man does what is good, let him do it again; let nim delight in it; happiness is the outcome of good. . . Not to com