in "the house looking into the garden at Ostia"; and I think we shall say that a new and hitherto unknown fountain of tenderness and peace and joy had been opened, deep, calm, unfailing, and that what had opened it was man's new convictions of his relation to a living God of love, the Lord and object and portion of hearts and souls. "Thou madest us for Thyself," is his cry, "and our heart is restless till it repose in Thee." Here is the spring and secret of this new affection, this new power of loving:

What art Thou, I

'What art Thou, O my God? beseech Thee, but the Lord my God? For who is God, besides our Lord,-Who is God, besides our God? O Thou Supreme; most merciful; most just; most secret, most present; most beautiful, most mighty, most incomprehensible; most constant, and yet changing all things; immutable, never new and never old, and yet renewing all things; ever in action, and ever quiet; keeping all, yet needing nothing; creating, upholding, filling, protecting, nourishing, and perfecting all things.. And what shall I say? O my God, my life, my joy, my holy dear delight! Or what can any man say, when he speaketh of Thee? woe to those that speak not of Thee, but are silent in

.

And

Thy praise; for even those who speak most of Thee may be accounted to be but dumb. Have mercy upon me, O Lord, that I may speak unto Thee and praise Thy name."

To the light-hearted Greeks Christianity had turned its face of severity, of awful resolute hope. The final victory of Christ, and, meanwhile, patient endurance in waiting for it-this was its great lesson to their race. To the serious, practical, hard-natured Roman, it showed another side" love, joy, peace"; an unknown wealth of gladness and thankfulness and great rejoicing. It stirred his powerful but somewhat sluggish soul; it revealed to him new faculties, disclosed new depths of affection, won him to new aspirations and new nobleness. And this was a new

and real advance and rise in human nature. This expansion of the power of feeling and loving and imagining, in a whole race, was as really a new enlargement of human capacities, a new endowment and instrument and grace, as any new and permanent enlargement of the intellectual powers; as some new calculus, or the great modern conquests in mechanical science, or in the theory and development of music. The use that men or generations have made of those

enlarged powers, of whatever kind, is another matter. Each gift has its characteristic perversions; each perversion has its certain and terrible penalty. We all know but too well that this change has not cured the Southern races of national faults; that the tendencies which it has encouraged have been greatly abused. It has not extirpated falsehood, idleness, passion, ferocity. That quickened and fervid imagination, so open to impressions and eager to communicate them, has debased religion and corrupted art. But if this cultivation of the affections and stimulus given to the imagination have been compatible with much evil,— with much acquiescence in wrong and absurdity, with much moral stagnation, much inertness of conscience, much looseness of principle,—it must be added, with some of the darkest crimes and foulest corruptions in history, yet, on the other hand, it has been, in the Southern nations, the secret of their excellence, and their best influences. This new example and standard of sweetness, of courtesy, of affectionateness, of generosity, of ready sympathy, of delight in the warm outpouring of the heart, of grace, of bright and of pathetic thought, of enthusiasm for high and noble beauty— what would the world have been without it? Of

some of the most captivating, most ennobling instances which history and society have to show, of what is greatest, purest, best in our nature, this has been the condition and the secret. And for this great gift and prerogative, that they have produced not only great men like those of the elder race, captains, rulers, conquerors,—not only men greater than they, lords in the realm of intelligence, its discoverers and its masters,—but men high in that kingdom of the Spirit and of goodness which is as much above the order of intellect as intellect is above material things, - for this the younger races of the South are indebted to Christianity.

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LECTURE III

CHRISTIANITY AND THE TEUTONIC RACES

AT the time when the Roman Empire was the greatest power in the world, and seemed the firmest, a race was appearing on the scene which excited a languid feeling of uneasiness among Roman statesmen, and an artificial interest among Roman moralists. The statesman thought that this race might be troublesome as a neighbour, if it was not brought under the Roman rule of conquest. The moralists from their heights of civilisation looked with curiosity on new examples of fresh and vigorous nature, and partly in disgust, partly in quest of unused subjects for rhetorical declamation, saw in them, in the same spirit as Rousseau in later times, a contrast between their savage virtues and Roman degeneracy. There was enough in their love of enterprise and love of fighting to make their wild and dreary country a good exercise-ground for the practice of serious war by the Legions; and gradually