slight and subtle variation,—the different courses of thought which are uppermost in each discipline, even then the unity of the final end and aim is still apparent. To employ the actual words of that discipline with which we ourselves are all of us most familiar, and the words of which, therefore, come most home to us, that final end and aim is 'that we might be partakers of the divine nature.' These are the words of a Hebrew apostle, but of Hellenism and Hebraism alike this is, I say, the aim. When the two are confronted, as they very often are confronted, it is nearly always with what I may call a rhetorical purpose; the speaker's whole design is to exalt and enthrone one of the two, and he uses the other only as a foil and to enable him the better to give effect to his purpose. Obviously, with us, it is usually Hellenism which is thus reduced to minister to the triumph of Hebraism. There is a sermon on Greece and the Greek spirit by a man never to be mentioned without interest and respect, Frederick Robertson, in which this rhetorical use of Greece and the Greek spirit, and the inadequate exhibition of them necessarily consequent upon this, is almost ludicrous, and would be censurable if it were not to be explained by the exigencies of a sermon. On the other hand, Heinrich Heine, and other writers of his sort, give us the spectacle of the
