There is nothing unreasonable in the supposition, that when two systems such as Christianity and Stoicism came into contact, they would naturally exert considerable influence, one on the other. We perceive, if we trace the history of the religion of Christ, that it felt the effect of the philosophy of the Gentile world, and especially of the Greeks, in various ways. Platonism proved itself so powerful as to cause the rise of the Alexandrian school, with its vast influences. In other cases, we see Christianity so strongly impregnated with notions drawn from heathenism, that various baneful heresies arose, which sometimes threatened the very existence of the truth. Tertullian[35] complains that “philosophy furnished the arms and the subjects of heresy.” During the middle of the life of Christianity in the world, so evil were the results, to the Church, of principles external to it in origin, and antagonistic to purity, that we look back on those centuries with deep sorrow, and call them “the dark ages.” Among other systems of philosophy Stoicism made itself felt by the Church of Christ. In allusion to this Tertullian says, “Our training is from the porch of Solomon.” Again he says, “Let those take care who help forward a Stoic, a Platonic, a dialectic Christianity. We have no need of curious enquiries about the coming of Jesus Christ, nor of investigation after the gospel.” But though Stoic philosophy made itself felt, yet, being practical rather than speculative, it did not produce a distinct school, such as resulted from the Academic system. Still it left its impress on after times, as I shall endeavour to point out in future pages.