But with Cicero my mind is full of such; and they are of a nature to make me feel that had he lived a hundred years later I should have suspected him of some hidden knowledge of Christ's teachings. M. Renan has reminded us of Cicero's dislike to the Jews. He could not learn from the Jews--though the Jew, indeed, had much that he could teach him. The religion which he required was far from the selfishness of either Jew or Roman. He believed in eternity, in the immortality of the soul, in virtue for the sake of its reward hereafter, in the omnipotence of God, the performance of his duty to his neighbors, in conscience, and in honesty. "Certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur."[330] "There is certainly a place in heaven where the blessed shall enjoy eternal life." Can St. Paul have expressed with more clearness his belief as to a heaven? Earlier in his career he expresses in language less definite, but still sufficiently clear, his ideas as to another world: "An vero tam parvi animi videamur esse omnes, qui in republica, atque in his vitae periculis laboribusque versamur, ut, quum, usque ad extremum spatium, nullum tranquillum atque otiosum spiritum duxerimus, vobiscum simul moritura omnia arbitremur?"[331] "Are we all of us so poor in spirit as to think that after toiling for our country and ourselves--though we have not had one moment of ease here upon earth--when we die all things shall die with us?" And when he did go it should be to that glory for which virtue shall have trained him. "Neque te sermonibus vulgi dederis, nec in praemis humanis spem posueris rerum tuarum; suis te oportet illecebris ipsa virtus trahat ad verum decus."[332] "You shall put your hope neither in man's opinion nor in human rewards; but Virtue itself by her own charms shall lead you the way to true glory." He thus tells us his idea of God's omnipotence: "Quam vim animum esse dicunt mundi, eamdemque esse mentem sapientiamque perfectam; quem Deum appellant."[333] "This force they call the soul of the world, and, looking on it as perfect in intelligence and wisdom, they name it their God." And again he says, speaking of God's care, "Quis enim potest--quam existimet a deo se curari--non et dies, et noctes divinum numen horrere?"[334] "Who is there, when he thinks that a God is taking care of him, shall not live day and night in awe of his divine majesty?" As to man's duty to his neighbor, a subject as to which Pagans before and even after the time of Cicero seem to have had but vague ideas, the treatise De Officiis is full of it, as indeed is the whole course of his life. "Omne officium, quod ad conjunctionem hominum et ad societatem tuendam valet, anteponendum est illi officio, quod cognitione et scientia continetur."[335] "All duty which tends to protect the society of man with men is to be preferred to that of which science is the simple object." His belief in a conscience is shown in