What a contrast is presented to us by these different ideas of a universal empire! The distinctions of race are indelible; a Jew cannot become a Greek, or a Greek a Jew; birth is an event of past time; according to the Judaizers, 25 their nation, as a nation, was ever to be dominant; and all other nations, as such, were inferior and subject. What was the necessary consequence? There is nothing men more pride themselves on than birth, for this very reason, 30 that it is irrevocable; it can neither be given to those who have it not, nor taken away from those who have. The Almighty can do anything which admits of doing; He can compensate every evil; but a Greek poet says that there is one thing impossible to Him--to undo what is 5 done. Without throwing the thought into a shape which borders on the profane, we may see in it the reason why the idea of national power was so dear and so dangerous to the Jew. It was his consciousness of inalienable superiority that 10 led him to regard Roman and Greek, Syrian and Egyptian, with ineffable arrogance and scorn. Christians, too, are accustomed to think of those who are not Christians as their inferiors; but the conviction which possesses them, that they have 15 what others have not, is obviously not open to the temptation which nationalism presents. According to their own faith, there is no insuperable gulf between themselves and the rest of mankind; there is not a being in the whole world but is 20 invited by their religion to occupy the same position as themselves, and, did he come, would stand on their very level, as if he had ever been there. Such accessions to their body they continually receive, and they are bound under 25 obligation of duty to promote them. They never can pronounce of any one, now external to them, that he will not some day be among them; they never can pronounce of themselves that, though they are now within, they may not some day 30 be found outside, the Divine polity. Such are the sentiments inculcated by Christianity, even in the contemplation of the very superiority which it imparts; even there it is a principle, not of repulsion between man and man, but of good fellowship; but as to subjects of secular 5 knowledge, since here it does not arrogate any superiority at all, it has in fact no tendency whatever to center its disciple's contemplation on himself, or to alienate him from his kind. He readily acknowledges and defers to the superiority in 10 art or science of those, if so be, who are unhappily enemies to Christianity. He admits the principle of progress on all matters of knowledge and conduct on which the Creator has not decided