Following the re-awakening of speculation came the Reformation. The Reformation brought the reading of the Bible at first hand, and a new style of preaching and exhorting directly from it. In religion and morals the reformers fell back upon the Scriptures themselves. They drank in the Scriptures, and therewith the Hebraic spirit which pervades them. In most cases the salutary effect upon character and conduct can hardly be overstated. In other cases there was extravagance and harm. Uncompromisingly, and not very intelligently, did they speak Scripture, think Scripture, and act Scripture, like Hebrews born out of due season. Knox invested himself with the austere authority of the Hebrew prophet; Calvin was fain to hew Agag in pieces before the Lord. The Puritans of England became fanatical in their sombre conception of sin and in the rigour of their exaggerated Hebraism. Here was the second period of Hebraic influence, an influence wholly moral and religious. In each case the new invasion of the Hellenic spirit precedes, and is the handmaid of, the Hebraic. In each case the influence of Greece is to procure the open mind, that of Jerusalem, to mould the unsteady heart. The Greek works first upon the intellect to make it supple, the Hebrew comes after and gives robustness to the moral will. Such, in the main, is the distinction and the historic sequence of the two forces. We have twice passed under each, and we shall, I believe and hope, feel the strong power of each again, for we sorely need, on the one hand, something to give stamina to our weak moral conceptions, and, on the other, something to give us clear principles of social life, art, and culture. Let us look a little closer at what our distinction implies.