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 φιλομαθής.
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
