out to be an inadequate provision; and again the Hebrew half of our nature, bearing rule, makes a sort of provision for the Hellenic half, but this, too, turns out to be an inadequate provision. The true and smooth order of humanity's development is not reached in either way. And therefore, while we willingly admit with the Christian apostle that the world by wisdom,—that is, by the isolated preponderance of its intellectual impulses,—knew not God, or the true order of things, it is yet necessary, also, to set up a sort of converse to this proposition, and to say likewise (what is equally true) that the world by Puritanism knew not God. And it is on this converse of the apostle's proposition that it is particularly needful to insist in our own country just at present.
Here, indeed, is the answer to many criticisms which have been addressed to all that we have said in praise of sweetness and light. Sweetness and light evidently have to do with the bent or side in humanity which we call Hellenic. Greek intelligence has obviously for its essence the instinct for what Plato calls the true, firm, intelligible law of things; the law of light, of seeing things as they are. Even in the natural sciences, where the Greeks had not time and means adequately to apply this instinct, and where we have gone a great deal further
