persecution of heretics; the unspeakable atrocities of the Inquisition, that cried aloud to heaven; the Massacre of St. Bartholomew; the execution of 18,000 persons in the Netherlands by the Duke of Alva; and these are but a few facts among many. Speaking generally, however, if we compare with the performances of its followers the excellent morality which Christianity, and, more or less, every creed preaches, and then try to imagine how far theory would become practice, if crime were not impeded by the secular arm of the state; nay more, what would probably happen, if, for only one day all laws should be suspended; we shall be obliged to confess that the effect of the various religions on Morals is in fact very small. This is of course due to weakness of faith. Theoretically, and so long as it is only a question of piety in the abstract, every one supposes his belief to be firm enough. Only the searching touch-stone of all our convictions is--what we do. When the moment for acting arrives, and our faith has to be tested by great self-denial and heavy sacrifices, then its feebleness becomes evident. If a man is seriously planning some evil, he has already broken the bounds of true and pure morality. Thenceforward the chief restraint that checks him is invariably the dread of justice and the police. Should he be so hopeful of escaping detection as to cast such fears aside, the next barrier that meets him is regard for his honour. If this second rampart be crossed, there is very little likelihood, after both these powerful hindrances are withdrawn, that any religious dogma will appeal to him strongly enough to keep him back from the deed. For if he be not frightened by near and immediate dangers, he will hardly be curbed by terrors which are distant, and rest merely on belief. Moreover, there is a positive objection that may be brought against all good conduct proceeding solely from religions conviction; it is not purged of self-interest, but done out of regard for reward and punishment, and hence can have no purely moral value. This view we find very clearly expressed in a letter of the celebrated Grand-Duke of Weimar, Karl August. He writes: "Baron Weyhers was himself of opinion that he, who is good through religion, and not by natural inclination, must be a bad fellow at heart. _In vino veritas."[3]--(Letters to J. H. Merck_; No. 229.) But now let us turn to the moral incentive which I have disclosed. Who ventures for a moment to deny that it displays a marked and truly wonderful influence at all times, among all peoples, in all circumstances of life; even when constitutional law is suspended, and the horrors of revolutions and wars fill the air; in small things and in great, every day and every hour? Who will refuse to admit that it is constantly preventing much wrong, and calling into existence many a good action, often quite unexpectedly, and where there is no hope of reward? Is there any one who will gainsay the fact that,