far as thought is needed, as well; whereas what they really have is a law of conduct, a law of unexampled power for enabling them to war against the law of sin in their members and not to serve it in the lusts thereof. The book which contains this invaluable law they call the Word of God, and attribute to it, as I have said, and as, indeed, is perfectly well known, a reach and sufficiency co-extensive with all the wants of human nature. This might, no doubt, be so, if humanity were not the composite thing it is, if it had only, or in quite overpowering eminence, a moral side, and the group of instincts and powers which we call moral. But it has besides, and in notable eminence, an intellectual side, and the group of instincts and powers which we call intellectual. No doubt, mankind makes in general its progress in a [169] fashion which gives at one time full swing to one of these groups of instincts, at another time to the other; and man's faculties are so intertwined, that when his moral side, and the current of force which we call Hebraism, is uppermost, this side will manage somehow to provide, or appear to provide, satisfaction for his intellectual needs; and when his intellectual side, and the current of force which we call Hellenism, is uppermost, this, again, will provide, or appear to provide, satisfaction for men's moral needs. But sooner or later it becomes manifest that when the two sides of humanity proceed in this fashion of alternate preponderance, and not of mutual understanding and balance, the side which is uppermost does not really provide in a satisfactory manner for the needs of the side which is undermost, and a state of confusion is, sooner or later, the result. The Hellenic half of our nature, bearing rule, makes a sort of provision for the Hebrew half, but it turns 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 [170] 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.