4. “Consider the establishment of the Christian religion,” says Pascal in his “Thoughts.” “Here is a religion contrary to our nature, which establishes itself in men’s minds with so much mildness, as to use no external force; with so much energy, that no tortures could silence its martyrs and confessors; and consider the holiness, devotion, humility of its true disciples; its sacred books, their superhuman grandeur, their admirable simplicity. Consider the character of its Founder; His associates and disciples, unlettered men, yet possessed of wisdom sufficient to confound the ablest philosopher; the astonishing succession of prophets who heralded Him; the state at this day of the Jewish people who rejected Him and His religion; its perpetuity and its holiness; the light which its doctrines shed upon the contrarieties of our nature;—after considering these things, let any man judge if it be possible to doubt about its being the only true one.(14)” This is an argument parallel in its character to that by which we ascribe the classics to the Augustan age. We urge, that, though we cannot draw the line definitely between what the monks could do in literature, and what they could not, anyhow Virgil’s “Æneid” and the Odes of Horace are far beyond the highest capacity of the medieval mind, which, however great, was different in the character of its endowments. And in like manner we maintain, that, granting that we cannot decide how far the human mind can advance by its own unaided powers in religious ideas and sentiments, and in religious practice, still the facts of Christianity, as they stand, are beyond what is possible to man, and betoken the presence of a higher intelligence, purpose, and might.