feeling of the intimate relation existing between the Divine Knowledge and the secret weaknesses and sins, and the feeble strivings after virtue in the human heart, does not require an elaborate and contentious process of ratiocination before we can discern its presence. It is the basis of his finest arguments, and the inspiration of his most earnest and fruitful teachings. This weakness of Plutarch on the side of Metaphysics, this revolt of his nature against the coldness and distance of the Deity of the Platonic Dialectic, constitutes his strength as a religious and moral teacher. This inconsistency makes him the type of certain modern theologians who will expound to a formal Congregation the Eternity, Self-Existence, Necessity, and Unity of God the First Cause, while in their private devotions their hearts and their lips turn naturally to the simple and touching petitions of "Our Father, which art in Heaven;" or, while composing a sermon in which the particular attributes of the Persons of the Trinity and their mutual relationships are defined and enumerated with more than scholastic precision, will turn and teach their children to pray to God as the "gentle Jesus." In a similar manner, there is the Plutarch of the "De E apud Delphos," the Plutarch of the "De Sera Numinis Vindicta," and the Plutarch of the Dæmonology. He contributes his share to the discussions of philosophic theologians; he depicts God in direct spiritual relationship with his human children; and he describes the Dæmons as aiding mankind in their internal struggles towards perfection of moral character. He will allow neither
