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
