serious middle-class, of the melting away of habits of strict probity before the temptation to get quickly rich and to cut a figure in the world; when we see, at any rate, so much confusion of thought and of practice in this great representative class of our nation,—may we not be disposed to say, that this confusion shows that his new motive-power of grace and imputed righteousness has become to the Puritan as mechanical, and with as ineffective a hold upon his practice, as the old motive-power of the law was to the Jew? and that the remedy is the same as that which St. Paul employed,—an importation of what we have called Hellenism into his Hebraism, a making his consciousness flow freely round his petrified rule of life and renew it? Only with this difference: that whereas St Paul imported Hellenism within the limits of our moral part only, this part being still treated by him as all in all; and whereas he well-nigh exhausted, one may say, and used to the very uttermost, the possibilities of fruitfully importing it on that side exclusively we ought to try and import it,—guiding ourselves by the ideal of a human nature harmoniously perfect in all points,—into all the lines of our activity. Only by so doing can we rightly quicken, refresh, and renew those very instincts, now so much baffled, to which Hebraism makes appeal.
