impossibility of being at ease in Zion; of the difficulties which oppose themselves to man's pursuit or attainment of that perfection of which Socrates talks so hopefully, and, as from this point of view one might almost say, so glibly. It is all very well to talk of getting rid of one's ignorance, of seeing things in their reality, seeing them in their beauty; but how is this to be done when there is something which thwarts and spoils all our efforts?
This something is sin; and the space which sin fills in Hebraism, as compared with Hellenism, is indeed prodigious. This obstacle to perfection fills the whole scene, and perfection appears remote and rising away from earth, in the background. Under the name of sin, the difficulties of knowing oneself and conquering oneself which impede man's passage to perfection, become, for Hebraism, a positive, active entity hostile to man, a mysterious power which I heard Dr. Pusey the other day, in one of his impressive sermons, compare to a hideous hunchback seated on our shoulders, and which it is the main business of our lives to hate and oppose. The discipline of the Old Testament may be summed up as a discipline teaching us to abhor and flee from sin; the discipline of the New Testament, as a discipline teaching us to die to it. As Hellenism speaks of thinking
