The Medæa has generally been considered as genuine; and Quintilian mentions a play under that title, written by Seneca. It is worthy of remark, however, that the present play under that name contains a passage which seems to have reference to the discovery of the Western Continent; and which, if we allow it to have been written before the disclosure of the new world, must be regarded as a singularly happy conjecture, framed from reflection, on the form and general circumstances of the earth. The lines are as follow: "Venient annis sæcula seris, Quibus oceanus vincula rerum Laxet, et ingens pateat tellus, The writings of Seneca, particularly his later productions, improved by the spirit of Christianity, exhibit a display of religious and moral truth, which may afford instruction to every age. In works produced at a period, improved by the dawn of revealed knowledge, we are not surprized to meet with many just and noble sentiments, with * Ac. ii. 1, 375, respect to the attributes and government of the supreme God*, acknowledged as the First Cause, and Governor of the world; or with regard to the gross superstition of Seneca's time, of which he strongly reprobates the absurd customs, as conspicuous even in the Capitol +. We easily understand also, that the respect which he paid to the ignoble crowd of deities who were worshipped, was manifested rather in conformity to his supposed duty as a senator, for the sake of example than from any belief in the reality of their existence; and that, as St. Augustin states, "colebat quod reprehendebat, agebat 66 quod arguebat, quod culpabat adorabat §." Equally consistent with the convictions which we might have expected to prevail in the mind of Seneca, are the declarations which he makes with respect to Providence, the immortality of the soul, and the expectation of future happiness: the effect of which, however, is sometimes diminished by erro Epist. 31. with Heb. xi. 3. Epist. 41. and Gen. xxi. 22 Epist. 58. Psalm civ. 30. Epist. 65. Gen. i. 31. Epist. 93. Matt. viii. 20. i. 29. xi. 12. August. de Civit. Dei. lib. v. c. 10. Tertull. Apologet. c. 12. p. 13. Edit. Paris. 1664. 2 Kings v. 18. August. lib. v. c. 10. neous opinions, exhibiting the lingering errors of philosophy, particularly on the subject of suicide *. The passages are numerous, especially in the Epistles, which indicate an acquaintance with the instructions of Scripture. He inculcates, in a remarkable manner, the propriety of prayer for wisdom; and the necessity of a regard to our eternal welfare. He observes, that we die daily +, and excites men to a contempt of death, on the consideration that we have no limited, or temporary existence §. He expresses a desire of liberating the soul from the servitude of the body ||. He enforces the propriety of living for others and speaks of the return of the spirit to the gods **, of the restoration to life, and of the future contemplation of the glories which we now see indistinctly, and Epist. 24. Consol ad Marc. c. 22. et de Vit. Beat. c. 19. Epist. 65. and 120. compare with Rom. viii. 21, 22. Epist. 48. compare with Acts iv. 32. 2 Cor. v. 1-5. and Rom. xiv. 7. ** Epist. 102. compare with Ecclus. xii. 7. tt Epist. 36. compare with 1 Cor. xv. 52. only in part*; recommending that fortitude and noble confidence of the mind, which, resting on such prospects, is not to be terrified by any enemies, or discouraged by any circumstances. In addition to which, many passages might be referred to, containing a general resemblance, in thought or expression, to texts of Scripture other + Seneca appears in a work referred to by St. Austin to have censured the Jews for losing a seventh part of their time, by the observance of the Sabbath §. It is singular that the Heathens should not have been sensible of the benefits of such a suspension of the struggles and contests of life, and of such an intermission to allay and moderate the excesses of human passion, even as to its immediate influence on civil and domestic so * Epist. 102. and 65. compare with 1 Cor. xiii. 12. + Epist. 102. Luke xii. 5. Matt. x. 28. Epist. 16. and Prov. iii. 5. Epist. 8. and John viii. 32. 56. Galat. iii. i. Epist. 46. Rom. xii. 17. Epist. 16. and 2 Cor. xiii. 5. and James i. 22. Epist. 17. and 2. iv. 17. Epist. 27. 1 Cor. ix. 25. Epist. 31. Acts xvii. 29. Epist. 38. and Matt. xiii. 31. Epist. 93. Ephes. iv. 16. John xv. 1-6. Epist. 120. 2 Pet. i. 19. et passim. Epist. 102. Psalm xlvi. 6. Job i. 21. 1 Tim. vi. 7. August. de Civit. Dei. lib. vi. c. 11. ciety. It is the devoting of the Sabbath, however, to a contemplation of the divine attributes, and to the cultivation and expression of religious affections, which renders the appointment most valuable. Carrying with it divine authority, and manifesting good effects wherever it was set apart, its establishment was at length secured. Seneca observing that it spread over the world, and that the vanquished thereby gave laws to the conquerors, remarks, that though the greater part of the people knew not what they did, yet that the Jews were sensible of the cause of their rites*. Seneca seems to be unwilling to mention the Christians, being conscious, it is supposed, that they merited commendations which he could not venture to express. It has been noticed, that he alludes to the sufferings to which they were exposed, in what was called the Tunica molesta, a vestment formed of combustible materials, and smeared with unctuous preparations, with which they were covered, and which when they were secured to a stake, was set on fire. August. de Civitate Dei, lib. v. c. 11. 1. vii. c. 10. + Seneca, Epist, 14. |