the first rank to-morrow. Let us conclude by marking this distinctly.
To walk staunchly by the best light one has, to be strict and sincere with oneself, not to be of the number of those who say and do not, to be in earnest,—this is the discipline by which alone man is enabled to rescue his life from thraldom to the passing moment and to his bodily senses, to ennoble it, and to make it eternal. And this discipline has been nowhere so effectively taught as in the school of Hebraism. The intense and convinced energy with which the Hebrew, both of the Old and of the New Testament, threw himself upon his ideal of righteousness, and which inspired the incomparable definition of the great Christian virtue, faith,—the substance of things hoped for, the evidence of things not seen,—this energy of devotion to its ideal has belonged to Hebraism alone. As our idea of perfection widens beyond the narrow limits to which the over-rigour of Hebraising has tended to confine it, we shall yet come again to Hebraism for that devout energy in embracing our ideal, which alone can give to man the happiness of doing what he knows. 'If ye know these things, happy are ye if ye do them!'—the last word for infirm humanity will always be that. For this word, reiterated with a power now sublime, now
