humanity, though the Christian could look beyond the proximate aims
of morality and prepare men for a final development on which the
Stoic could not venture to gaze. Hence there is so much in their
principles, so much even in their language, which agrees together,
so that the one has been thought, though it must be allowed without
adequate reason, to have borrowed directly from the other.
[Footnote: It is hardly necessary to refer to the pretended letters
between St. Paul and Seneca. Besides the evidence from style, some
of the dates they contain are quite sufficient to condemn them as
clumsy forgeries. They are mentioned, but with no expression of
belief in their genuineness, by Jerome and Augustine. See Jones,
"On the Canon," ii. 80.]

But the philosopher, be it remembered, discoursed to a large and
not inattentive audience, and surely the soil was not all
unfruitful on which his seed was scattered when he proclaimed that
God dwells not in temples of wood and stone, nor wants the
ministrations of human hands;[Footnote: Sen., Ep. 95, and in
Lactantius, Inst. vi.] that He has no delight in the blood of
victims:[Footnote: Ep. 116: "Colitur Deus non tauris sed pia et
recta voluntate."] that He is near to all His creatures:[Footnote:
Ep. 41, 73.] that His Spirit resides in men's hearts:[Footnote: Ep.
46: "Sacer intra nos spiritus sedet."] that all men are truly His
offspring:[Footnote: "De Prov," i.] that we are members of one
body, which is God or Nature;[Footnote: Ep. 93, 95: "Membra sumus
magni corporis."] that men must believe in God before they can
approach Him:[Footnote: Ep. 95: "Primus Deorum cultus est Deos
credere."] that the true service of God is to be like unto
Him:[Footnote: Ep. 95: "Satis coluit quisquis imitatus est."] that
all men have sinned, and none performed all the works of the