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they abhor that which is evil ?—no; when they exercise themselves in the law of the Lord day and night ?-no; when they die daily?-_no; when they walk about the New Jerusalem with palms in their hands?—no; but when they think aright, when their thought hits :

quand ils pensent juste. At the bottom of both the Greek and the Hebrew notion is the desire, native in man, for reason and the will of God, the feeling after the universal order,-in a word, the love of God. But, while Hebraism seizes upon certain plain, capital intimations of the universal order, and rivets itself, one may say, with unequalled grandeur of earnestness and intensity on the study and observance of them, the bent of Hellenism is to follow, with flexible activity, the whole play of the universal order, to be apprehensive of missing any part of it, of sacrificing one part to another, to slip away from resting in this or that intimation of it, however capital. An unclouded clearness of mind, an unimpeded play of thought, is what this bent drives at. The governing idea of Hellenism is spontaneity of consciousness; that of Hebraism, strictness of conscience.

Christianity changed nothing in this essential bent of Hebraism to set doing above knowing. Self-conquest, self-devotion, the following not our own individual will, but the will of God, obedience, is the fundamental idea of

this form, also, of the discipline to which we have attached the general name of Hebraism. Only, as the old law and the network of prescriptions with which it enveloped human life were evidently a motive-power not driving and searching enough to produce the result aimed at,-patient continuance in well doing, self-conquest, -Christianity substituted for them boundless devotion to that inspiring and affecting pattern of self-conquest offered by Jesus Christ; and by the new motive-power, of which the essence was this, though the love and admiration of Christian churches have for centuries been employed in varying, amplifying, and adorning the plain description of it, Christianity, as St. Paul truly says, 'establishes the law,' and in the strength of the ampler power which she has thus supplied to fulfil it, has accomplished the miracles, which we all see, of her history.

So long as we do not forget that both Hellenism and Hebraism are profound and admirable manifestations of man's life, tendencies, and powers, and that both of them aim at a like final result, we can hardly insist too strongly on the divergence of line and of operation with which they proceed. It is a divergence so great that it most truly, as the prophet Zechariah says, 'has raised up thy sons, O Zion, against thy sons, O Greece! The

difference whether it is by doing or by knowing that we set most store, and the practical consequences which follow from this difference, leave their mark on all the history of our race and of its development. Language may be abundantly quoted from both Hellenism and Hebraism to make it seem that one follows the same current as the other towards the same goal. They are, truly, borne towards the same goal; but the currents which bear them are infinitely different. It is true, Solomon will praise knowing : Understanding is a wellspring of life unto him that hath it.' And in the New Testament, again, Jesus Christ is a 'light,' and truth makes us free.' It is true, Aristotle will undervalue knowing : 'In what concerns virtue,' says he, three things are necessary,—knowledge, deliberate will, and perseverance; but, whereas the two last are all-important, the first is a matter of little importance.' It is true that with the same impatience with which St. James enjoins a man to be not a forgetful hearer, but a doer of the work, Epictetus exhorts us to do what we have demonstrated to ourselves we ought to do; or he taunts us with futility, for being armed at all points to prove that lying is wrong, yet all the time continuing to lie. It is true, Plato, in words which are almost the words of the New Testament or the Imitation, calls life a learning

to die. But underneath the superficial agreement the fundamental divergence still subsists. The understanding of Solomon is the walking in the way of the commandments;' this is the way of peace,' and it is of this that blessedness comes. In the New Testament, the truth which gives us the peace of God and makes us free, is the love of Christ constraining us to crucify, as he did, and with a like purpose of moral regeneration, the flesh with its affections and lusts, and thus establishing, as we have seen, the law. The moral virtues, on the other hand, are with Aristotle but the porch and access to the intellectual, and with these last is blessedness. That partaking of the divine life, which both Hellenism and Hebraism, as we have said, fix as their crowning aim, Plato expressly denies to the man of practical virtue merely, of self-conquest with any other motive than that of perfect intellectual vision. He reserves it for the lover of pure knowledge, of seeing things as they really are,—the pilouaðns.

Both Hellenism and Hebraism arise out of the wants of human nature, and address themselves to satisfying those wants. But their methods are so different, they lay stress on such different points, and call into being by their respective disciplines such different activities, that the face which human nature presents when it passes

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from the hands of one of them to those of the other, is no longer the same. To get rid of one's ignorance, to see things as they are, and by seeing them as they are to see them in their beauty, is the simple and attractive ideal which Hellenism holds out before human nature; and from the simplicity and charm of this ideal; Hellenism, and human life in the hands of Hellenism, is invested with a kind of aërial ease, clearness, and radiancy; they are full of what we call sweetness and light. Difficulties are kept out of view, and the beauty and rationalness of the ideal have all our thoughts. “The best man is he who most tries to perfect himself, and the happiest man is he who most feels that he is perfecting himself,'—this account of the matter by Socrates, the true Socrates of the Memorabilia, has something so simple, spontaneous, and unsophisticated about it, that it seems to fill us with clearness and hope when we hear it. But there is a saying which I have heard attributed to Mr. Carlyle about Socrates,-a very happy saying, whether it is really Mr. Carlyle's or not, -which excellently marks the essential point in which Hebraism differs from Hellenism. "Socrates,' this saying goes, “is terribly at ease in Zion.' Hebraism,-and here is the source of its wonderful strength,-has always been severely pre-occupied with an awful sense of the im

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