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in the place of religion: let us examine the prayers, the worship, the theology, even, of the most highly civilized races -the Greeks, the Romans, the Hindus, the Persians-and we shall then understand more thoroughly what blessings are vouchsafed to us in being allowed to breathe from the first breath of life the pure air of a land of Christian light and knowledge. . . We have done so little to gain our religion, we have suffered so little in the cause of truth, that however highly we prize our own Christianity, we never prize it highly enough until we have compared it with the religions of the rest of the world. . . No one who has not examined patiently and honestly the other religions of the world, can know what Christianity really is, or can join with such truth and sincerity in the words of St. Paul: 'I am not ashamed of the Gospel of Christ.'"-Max Müller: "Chips from German Workshop"; New York ed., 1881: Vol. 1: pp. 180-1; 48.

XXVI.: p. 28.—"Nothing can well be more arbitrary than to strol through some fifteen centuries, and, gathering up none but the most picturesque and beneficent phenomena, weave them into a glory to crown the faith with which they co-exist. In Christendom, all the great and good things that are done at all will of course be done by Christians, and will contain such share of the religious element as may belong to the character of the actor or the age; but before you can avail yourself of them in Christian Apologetics, it must be shown that, under any other faith, no social causes would have remained adequate either to produce them, or to provide any worthy equivalent. . . Every one is sensible of a change in the whole climate of thought and feeling, the moment he crosses any part of the boundary which divides Christian civilization from Heathendom: yet of nothing is it more difficult to render any compendious account."-[James Martineau: "Studies of Christianity"; Boston ed., 1866: pp. 300-301, 305.

"I have said, again and again, that I do not think we prove our confidence in the divinity of that which we confess by subjecting it to light tests, by arguing that this or that is not justly required of it. Whatever has been found necessary, in the course of six thousand years' experience, we have a right to ask of that which offers itself as the faith for mankind. And I do not believe that it ever has shrunk, or ever will shrink, from any demand of this kind that we make upon it.”— [F. D. Maurice: "Religions of World"; London ed., 1877: p. 166.

XXVII. p. 28.—The maxim of Coleridge referred to is correct and important, but it certainly in no degree excludes or limits a readiness to receive Christianity as Divine if the Truth shall demand it:

"He who begins by loving Christianity better than Truth, will proceed by loving his own sect or church better than Christianity, and end in loving himself better than all."-["Mor. and Rel. Aphorisms": XXV. Works; New York ed., 1853: Vol. 1 : p. 173.

XXVIII. p. 28.-"The only grand and world-historical interest of the people [of Israel] lies in this: that as a whole, or as a People in the strictest sense of the word, once, and in fact immediately at the very beginning of its independent life, it entered actively and willingly into the highest requirements of religion; indeed that it sought simply through this its final aim, with all self-sacrifice, and determined to be and to continue a truly free people on the earth: whereas among other peoples, especially the Indian, individuals indeed sought to know the truths of religion, a few even to realize those truths in their life, but no single genuine Community had shaped itself by a pure religion. But now as religion is vastly more for a whole people, and for the world, than it is for the individual, it results that only through an appropriate Community can it perfect itself to the highest measure."[Ewald: "Geschichte des Volkes Israel": Göttingen, 1865 Band II.: S. 241.

XXIX. : p. 29.-"So also the word with which the founder of Christianity began his preaching of the Gospel-that the followers of his doctrine are not only the poor in spirit, to whom belongs the kingdom of Heaven, but also the meek, who shall inherit the Earth-was brought to fulfilment, even in this sense, in the external history of Christianity, in that course of its first three centuries which concerns the world's history. . . Only to its own principle, as the interior effectual power, can Christianity be indebted for all which it has outwardly become in the progress of time; and the greater the effects which have proceeded from this principle, the more certain becomes the attestation thus given of the divinity of its origin. . . Christianity itself describes that which it purposes to accomplish in man, the substance of the change which shall be fully effected through it, as a regeneration and renewal of the whole man: so as such a power transforming man it has to attest itself historically through the moral regeneration brought about by it in the public life of mankind. But this is certainly that which gives its weightiest significance to the period of the first three centuries of Christianity, when we regard it from the most universal point of view, that of moral and religious consideration. Let us fix our thought, as here must be done, not on that which Christianity wrought in separate individuals, in the hidden deeps of their inner life, but on its effects in the larger contemplation: on what came from it in the common public life of Nations, as the noblest fruit of its efficacious activity. So with all justice may it be said that the world, through Christianity, if only in the bounded circles over which its influence could directly extend, actually became a morally purer and better world. This shows itself, as in the nature of the case could not be otherwise, as an undeniable historical fact, at all the points at which Christianity came into closest and most

immediate contact with the dominant moral corruption of the heathen world."-[F. C. Baur: "Geschichte der Christ. Kirche": Tübingen: 1863: Band I.; S. 472, f.

XXX.: : p. 29.—In a note to the Introduction by Savigny to his System of Modern Roman Law, he gives modest expression to the spirit which had animated him in his great work. Quoting from the Lebensnachrichten über Niebuhr: 'Above all things, in the study of the sciences, we must preserve our truthfulness without spot, absolutely shunning every false appearance, writing down as certain not the smallest matter as to which we are not fully persuaded, and, when we have to state conjectures or probabilities, using every effort to show the degree of our persuasion'-he adds, "much in the admirable letter from which this passage is taken belongs not merely to philology, to which it immediately relates, but to science in general."-["Private International Law": Edinburgh ed., 1880: p. 23.

It certainly applies, as distinctly as to any student in the world, to one who would illustrate the historical indications of the Divine authorship of Christianity.

XXXI. p. 29.-"The whole tendency of thought in modern times is to require evidence in religious matters on which men can exercise some judgment of their own. Scientific judgments are in numerous cases accepted without this, because many of them admit of verification in our actual experience, which imparts a credibility to the assertions of eminent professors on subjects which lie beyond its range; but the case is wholly different with respect to religious truth."-[C. A. Rowe: "Bampton Lect.": London ed., 1877: p. 277 (note).

XXXII. p. 30.-"There are very few persons with whom the fictitious character of fairy tales has not ceased to be a question, or who would hesitate to disbelieve or even to ridicule any anecdote of this nature which was told them, without the very smallest examination of its evidence. Yet, if we ask in what respect the existence of fairies is naturally contradictory or absurd, it would be difficult to answer the question. . . That such beings should exist, or that, existing, they should be able to do many things beyond human power, are propositions which do not present the smallest difficulty. For many centuries their existence was almost universally believed. . . When men are destitute of critical spirit, when the notion of uniform law is yet unborn, and when their imaginations are still incapable of rising to abstract ideas, histories of miracles are always formed and always believed, and they continue to flourish and to multiply until these conditions have altered."-[Lecky: "History of European Morals"; N. York ed., 1876: Vol. 1: pp. 370, 373.

NOTES TO LECTURE II.

NOTE I: PAGE 37.-" Whether the etymology which the ancients gave of the Greek word aroрwños, man, be true or not, (they derived it from ó ȧvw at pwv, he who looks upward): certain it is that what makes man to be man, is that he alone can turn his face to heaven: certain it is that he alone yearns for something that neither sense nor reason can supply."-[Max Müller: "Science of Religion"; New York ed., 1872: p. 12.

"If you will take the pains to travel through the world, you may find towns and cities without walls, without letters, without kings, without houses, without wealth, without money, without theatres and places of exercise; but there never was seen, nor shall be seen by man, any city without temples and Gods, or without making use of prayers, oaths, divinations, and sacrifices, for the obtaining of blessings and benefits, and the averting of curses and calamities. Nay, I am of opinion that a city might sooner be built without any ground to fix it on, than a commonweal be constituted altogether void of any religion and opinion of the Gods, or being constituted be preserved.”—[Plutarch: adv. Colotes: 31. "Morals"; Boston ed., 1874: Vol. 5: p. 379.

II. p. 38.-"Not much more absurd are those things which do mischief by the melody of their utterance, as poured forth in the words of the poets, who have represented the gods as inflamed with anger, raging with lust; who have made us see their wars, battles, combats, wounds; even further than this, their hatreds, dissensions, discords, births, deaths, complaints, lamentations, their lusts expressed in all intemperate ways, their adulteries, chains, their sexual intercourse with mortals, and mortals begotten by the immortals."-[Cicero: Nat. Deor.: I.: 16.

"Thence also comes the madness of the poets, nourishing men's er rors with fables, by whom it is made to appear that Jupiter, being captivated with the voluptuous pleasure of his adulterous embraces, doub led the length of the night. What else is it but to add fuel to our wickedness to write down the gods as the authors of such things, and to give a permitted license to our inward distemper by the example of divinity."-[Seneca: Brev. Vit.: XVI.

III. p. 38.-"Every woman born in the [Babylonian] country nust once in her life go and sit down in the precinct of Venus, and there consort with a stranger. Many of the wealthier sort, who are too proud to mix with the others, drive in covered carriages to the precinct, followed by a goodly train of attendants, and there take their station. But the larger number seat themselves within the holy enclosure with wreaths of string about their heads-and here there is always a great crowd, some coming, and others going: lines of cord mark out paths in all directions among the women, and the strangers pass along them to make their choice. . . A custom very much like this is found also in certain parts of the island of Cyprus."-[Herodotus: Hist.: I.: 199.

"To Jupiter, whom they preeminently worship [at Thebes], a virgin of the most distinguished family, and of the greatest beauty, is consecrated-such as the Greeks call Pallakes, concubines. She, after the fashion of a concubine, prostitutes herself with whomsoever she will. . . She is afterward given in marriage; but before she is married, and after the time of prostitution, she is mourned for according to the usage for the dead."-[Strabo: Rer. Geog.: XVII.: 1: § 46 (Oxford ed., 1807: II.: 1156). See also Herodotus: I.: 182.

IV.: p. 38.—“There are likewise some among this number of gods who rejoice in victims, or ceremonies, or observances, nocturnal or diurnal, public or performed in secret, replete with the greatest joy, or marked with extreme sadness. Thus, the Egyptian deities are almost all of them delighted with lamentations, the Grecian in general with dances, and those of the Barbarians with the sound produced by cymbals, tambourines, and pipes."-[Apuleius: "Dæmon of Socrates."

V.: : p. 38.-"And the temple of Venus at Corinth was so rich that it had more than a thousand courtesans as servants of the sacred rites, whom both men and women had dedicated to the Goddess. On account of these women, therefore, both a great multitude of men was congregated in the city, and its riches became what they were. Shipmasters freely squandered their money; whence came the proverb, 'It is not every man's voyage which leads to Corinth.'"-[Strabo: Rer. Geog. VIII. 6: § 20 (Oxford ed., 1807: I.: 549).

"It is an ancient custom at Corinth (as Chamaeleon of Heraclea re lates, in his treatise on Pindar), whenever the city addresses any supplication to Venus about any important matter, to employ as many courtesans as possible to join in the supplication; and they, too, pray to the goddess, and afterwards are present at the sacrifices. And when the King of Persia was leading his army against Greece (as Theopampus also relates, and so does Timaeus, in his seventh book),

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