Apparently it was the Hellenic conception of human nature which was unsound, for the world could not live by it.  Absolutely to call it unsound, however, is to fall into the common error of its Hebraizing enemies; but it was unsound at that particular moment of man’s development, it was premature.  The indispensable basis of conduct and self-control, the platform upon which alone the perfection aimed at by Greece can come into bloom, was not to be reached by our race so easily; centuries of probation and discipline were needed to bring us to it.  Therefore the bright promise of Hellenism faded, and Hebraism ruled the world.  Then was seen that astonishing spectacle, so well marked by the often-quoted words of the prophet Zechariah, when men of all languages and nations took hold of the skirt of him that was a Jew, saying:—­“We will go with you, for we have heard that God is with you."[451] And the Hebraism which thus received and ruled a world all gone out of the way and altogether become unprofitable, was, and could not but be, the later, the more spiritual, the more attractive development of Hebraism.  It was Christianity; that is to say, Hebraism aiming at self-conquest and rescue from the thrall of vile affections, not by obedience to the letter of a law, but by conformity to the image of a self-sacrificing example.  To a world stricken with moral enervation Christianity offered its spectacle of an inspired self-sacrifice; to men who refused themselves nothing, it showed one who refused himself everything;—­“my Saviour banished joy!"[452] says George Herbert.  When the alma Venus, the life-giving and joy-giving power of nature, so fondly cherished by the pagan world, could not save her followers from self-dissatisfaction and ennui, the severe words of the apostle came bracingly and refreshingly:  “Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience."[453] Through age after age and generation after generation, our race, or all that part of our race which was most living and progressive, was baptized into a death; and endeavored, by suffering in the flesh, to cease from sin.  Of this endeavor, the animating labors and afflictions of early Christianity, the touching asceticism of mediaeval Christianity, are the great historical manifestations.  Literary monuments of it, each in its own way incomparable, remain in the Epistles of St. Paul, in St. Augustine’s Confessions, and in the two original and simplest books of the Imitation.[454]

Of two disciplines laying their main stress, the one, on clear intelligence, the other, on firm obedience; the one, on comprehensively knowing the ground of one’s duty, the other, on diligently practising it; the one, on taking all possible care (to use Bishop Wilson’s words again) that the light we have be not darkness, the other, that according to the best light we have we diligently walk,—­the