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mechanical conception of it; and tried to rescue him by making his consciousness play freely around this rule,—that is, by a so far Hellenic treatment of it. Even so we, too, when we hear so much said of the growth of commercial immorality in our serious middle class, of the melting away of habits of strict probity before the temptation to get quickly rich and to cut a figure in the world; when we see, at any rate, so much confusion of thought and of practice in this great representative class of our nation,-may we not be disposed to say, that this confusion shows that his new motive power of grace and imputed righteousness has become to the Puritan as mechanical, and with as ineffective a hold upon his practice, as the old motive-power of the law was to the Jew and that the remedy is the same as that which St. Paul employed,-an importation of what we have called Hellenism into his Hebraism, a making his consciousness flow freely round his petrified rule of life and renew it ? Only with this difference: that whereas St. Paul imported Hellenism within the limits of our moral part only, this part being still treated by him as all in all; and whereas he well-nigh exhausted, one may say, and used to the very uttermost, the possibilities of fruitfully importing it on that side exclusively; we ought to try and import it,-guiding ourselves by the ideal of a human nature harmoniously perfect in all points,-into all the lines of our activity. Only by so doing can we rightly quicken, refresh, and renew those very instincts, now so much baffled, to which Hebraism makes appeal.
But if we will not be warned by the confusion visible enough at present in our thinking and acting, that we are in a false line in having developed our Hebrew side so exclusively, and our Hellenic side so feebly and at random, in loving fixed rules of action so much more than the intelligible law of things, let us listen to a remarkable testimony which the opinion of the world around us offers. All the world now sets great and increasing value on three objects which have long been very dear to us, and pursues them in its own way, or tries to pursue them. These three objects are industrial enterprise, bodily exercises, and freedom. Certainly we have, before and beyond our neighbours, given ourselves to these three things with ardent passion and with high success. And this our neighbours cannot but acknowledge ; and they must needs, when they themselves turn to these things, have an eye to our example, and take some thing of our practice.
Now, generally, when people are interested in an object of pursuit, they cannot help feeling an enthusiasm for those who have already laboured successfully at it, and for their success. Not only do they study them, they also love and admire them. In this way a man who is interested in the art of war not only acquaints himself with the performance of great generals, but he has an admiration and enthusiasm for them. So, too, one who wants to be a painter or a poet cannot help loving and admiring the great painters or poets, who have gone before him and shown him the way.
But it is strange with how little of love, admiration, or enthusiasm, the world regards us and our freedom, our bodily exercises, and our industrial prowess, much as these things themselves are beginning to interest it. And is not the reason because we follow each of these things in a mechanical manner, as an end in and for itself, and not in reference to a general end of human perfection; and this makes the pursuit of them uninteresting to humanity, and not what the world truly wants? It seems to them mere machinery that we can, knowingly, teach them to worship,—a mere fetish. British freedom, British industry, British muscularity, we work for each of these three things blindly, with no notion of giving each its due proportion and prominence, because we have no ideal of harmonious human perfection before our minds, to set our work in motion, and to guide it. So the rest of the world, desiring industry, or freedom, or bodily strength, yet desiring these not, as we do, absolutely, but as means to something else, imitate, indeed, of our practice what seems useful for them, but us, whose practice they imitate, they seem to entertain neither love nor admiration for.
Let us observe, on the other hand, the love and enthusiasm excited by others who have laboured for these very things. Perhaps of what we call industrial enterprise it is not easy to find examples in former times; but let us consider how Greek freedom and Greek gymnastics have attracted the love and praise of mankind, who give so little love and praise to ours. And what can be the reason of this difference ? Surely because the Greeks pursued freedom and pursued gymnastics not mechanically, but with con stant reference to some ideal of complete human perfection and happiness. And therefore, in spite of faults and failures, they interest and delight by their pursuit of them all the rest of mankind, who instinctively feel that only as things are pursued with reference to this ideal are they valuable.
Here again, therefore, as in the confusion into which the thought and action of even the steadiest class amongst us is beginning to fall, we seem to have an admonition that we have fostered our Hebraising instincts, our preference of earnestness of doing to delicacy and flexibility of thinking, too exclusively, and have been landed by them in a mechanical and unfruitful routine. And again we seem taught that the development of our Hellenising instincts, seeking ardently the intelligible law of things, and making a stream of fresh thought play freely about our stock notions and habits, is what is most wanted by us at present.
Well, then, from all sides, the more we go into the matter, the currents seem to converge, and together to bear us along towards culture. If we look at the world outside us we find a disquieting absence of sure authority. We discover that only in right reason can we get a source of sure authority ; and culture bringe us towards right reason. If we look at our own inner world, we find all manner of confusion arising out of the habits of unintelligent routine and one-sided growth, to which a too exclusive worship of fire, strength, earnestness, and action, has brought us. What we want is a fuller harmonious development of our humanity, a free play of thought upon our routine notions, spontaneity of consciousness, sweetness and light; and these are just what culture generates and fosters. We will not stickle for a name, and the name of culture one might easily give up, if only those who decry the frivolous and pedantic sort of culture, but wish at bottom for the same things as we do, would be careful on their part, not, in disparaging and discrediting the false culture, to unwittingly disparage and discredit, among a people with little natural reverence for it, the true also. But what we are concerned for is the thing, not the name; and the thing, call it by what name we will, is simply the enabling ourselves, by getting to know, whether through reading, observing, or thinking, the best that can at present be known in the world, to come as near as we can to the firm intelligible law of things, and thus to get a basis for a less confused action and a more complete perfection than we have at present.
And now, therefore, when we are accused of preaching up a spirit of cultivated inaction, of provoking the earnest lovers of action, of refusing to lend a hand at uprooting certain definite evils, of despairing to find any lasting truth to minister to the diseased spirit of our time, we shall not be so much confounded and embarrassed what to answer for ourselves. We shall say boldly that we do not at all despair of finding some lasting truth to minister to the diseased spirit of our time; but that we have discovered the best