ions for the sake
of some higher interest. Thus the scope of the virtue of temperance has
been greatly enlarged, and we present to ourselves objects of moral
loyalty, for the sake of which we are ready to abandon our desires in a
far greater variety of forms than ever occurred to the Greek. An
indulgence, for example, which a man might legitimately allow himself, he
forgoes in consideration of the claims of his family, or fellow-workmen,
or for the good of mankind at large, in a way that the ancient world
could not understand. Christian temperance, while the same in principle
with the ancient virtue, penetrates life more deeply, and is fraught with
a richer and more positive content than was contemplated by the Greek
demand.

And the same may be said of the virtues of Wisdom and Justice. Wisdom is
a New Testament grace, but mere calculating prudence or worldly
self-regard finds no place in the Christian scheme of life. We are
enjoined, indeed, to be wise as serpents and harmless as doves in our
relations with men; but what we are urged to cultivate is a mind for the
right interpretation of the things of God, that spiritual insight which
discerns the things of the Spirit; and, while recognising life as a
divinely given trust, seeks to obtain a wise understanding of our duties
toward God and man.

While the other virtues are to a certain extent self-regarding, Justice
is eminently social. At the very lowest it means 'equal consideration'
for all, treating, as Kant would say, every man as an 'end,' and not as a
means. Morally no man may disregard the claims of others. It is said,
indeed, that we must be 'just before we are generous.' But a full and
perfect conception of Justice involves generosity. There is no such
thing as bare justice. Righteousness, which is the New Testament
equivalent, demands more than negative goodness, and in Christian Ethics
{193} passes over into Charity, which finds and fulfils itself in others.
Love here and always is the fulfilling of the law, and mercy,
benevolence, kindness are the implicates of true justice.

2. It is thus evident that the cardinal virtues are essential elements
of Christian character. Christianity, in taking over the moral
conceptions of the ancient world, gave to them a new value and range by
directing them to new objects and enthusing them with new motives. It
has been truly said that the religion of Jesus so profoundly modified the
character of the mora