While, then, these two schools had so many grounds in common, where was their point of divergence? We shall find it, I believe, fairly expressed in the dying words of Plotinus, the great father of Neoplatonism. “I am striving to bring the God which is in us into harmony with the God which is in the universe.” Whether or not Plotinus actually so spoke, that was what his disciples not only said that he spoke, but what they would have wished him to speak. That one sentence expresses the whole object of their philosophy. But to that Pantænus, Origen, Clement, and Augustine would have answered: “And we, on the other hand, assert that the God which is in the universe, is the same as the God which is in you, and is striving to bring you into harmony with Himself.” There is the _experimentum crucis_. There is the vast gulf between the Christian and the Heathen schools, which when any man had overleaped, the whole problem of the universe was from that moment inverted. With Plotinus and his school man is seeking for God: with Clement and his, God is seeking for man. With the former, God is passive, and man active: with the latter, God is active, man is passive—passive, that is, in so far as his business is to listen when he is spoken to, to look at the light which is unveiled to him, to submit himself to the inward laws which he feels reproving and checking him at every turn, as Socrates was reproved and checked by his inward Dæmon. Whether of these two theorems gives the higher conception either of the Divine Being, or of man, I leave it for you to judge. To those old Alexandrian Christians, a being who was not seeking after every single creature, and trying to raise him, could not be a Being of absolute Righteousness, Power, Love; could not be a Being worthy of respect or admiration, even of philosophic speculation. Human righteousness and love flows forth disinterestedly to all around it, however unconscious, however unworthy they may be; human power associated with goodness, seeks for objects which it may raise and benefit by that power. We must confess this, with the Christian schools, or, with the Heathen schools, we must allow another theory, which brought them into awful depths; which may bring any generation which holds it into the same depths. If Clement had asked the Neoplatonists: “You believe, Plotinus, in an absolutely Good Being. Do you believe that it desires to shed forth its goodness on all?” “Of course,” they would have answered, “on those who seek for it, on the philosopher.” “But not, it seems, Plotinus, on the herd, the brutal, ignorant mass, wallowing in those foul crimes above which you have risen?” And at that question there would have been not a little hesitation. These brutes in human form, these souls wallowing in earthly mire, could hardly, in the Neoplatonists’ eyes, be objects of the Divine desire.