[68] See the Report of Mr. H. Roberts, in the Comptes rendus du Congres international de bienfaisance de Londres, vol. ii. page 95, and the 23rd Bulletin de la Societe genevoise d’utilite publique, 1863.

[69] Par son respect pour le jour du Dimanche.

[70] revetit.

[71] La Paix meditations historiques et religieuses, par A. Gratry, pretre de l’Oratoire.—­Septieme meditation:  l’Angleterre.

[72] The Constitution of Man, by G. Combe.  The popular edition was printed at the expense of Mr. Henderson.

[73] Infidelity:  its aspects, causes, and agencies, by Thomas Pearson.  People’s edition, 1854, page 263.

[74] Auguste Comte et la Philosophie positive, par E. Littre, page 276.

[75] “Positivism, within the last quarter of a century, has become an active, and even fashionable mode of thought, and nowhere more so than amongst certain literary and intellectual circles in England.” The Christ of the Gospels and the Christ of modern Criticism, Lectures on M. Renan’s ’Vie de Jesus,’—­by John Tulloch, D.D., Principal of the College of St. Mary in the University of St. Andrew.  Macmillan and Co., 1864.

[76] See Pearson:  Infidelity, particularly page 316, and Christianity and Secularism, the public discussion—­, particularly page 8.

[77]—­dans le siecle.

[78] Vapereau’s Dictionnaire des contemporains—­Art.  HOLYOAKE.

[79] I have had in view here the first numbers of The Secular World, and of The National Reformer, Secular Advocate, for 1864.

[80] The National Reformer of 2nd Jan. 1864.

[81] MS. information.

[82] Readers unacquainted with the Italian language will find a compendious exposition of M. Conti’s philosophy, in a small volume published, in 1863, under the title of Le Camposanto de Pise ou le Scepticisme. (Paris, librairies Joel Cherbuliez et Auguste Durand; I vol. in-18.)

[83] Such is the testimony rendered to him by M. Aug.  Conti in his work, La Philosophie italienne. (Paris, Joel Cherbuliez et Auguste Durand; one small vol. 18mo.)

[84] Le Rationalisme (in French), published with an introduction, by M. D. Bancel, Brussels, 1858, page 27.

[85] The learned author appears to intimate that the distractions of the Papacy, consequent on its political struggles for temporal power, hinder the salutary influence which it might otherwise exercise in the suppression of evil doctrines.  The Translator feels it due to himself to state here, once for all, that he has no sympathy whatever with such a view of the influence of the Papacy.  On the contrary, he is disposed to attribute to the Church of Rome most of the evils which afflict, not Italy only, but all the countries over which she has any power.  Perhaps, having “felt the weight of too much