It has appeared in the worship of the Church, the hymns of the Church, the tendencies to asceticism, the depreciation of earth and man.
Christianity, therefore, fully meets Brahmanism on its positive side, while it fulfils its negations, as we shall see hereafter, by adding as full a recognition of man and nature.
The positive side of Buddhism is its cognition of the human soul and the natural laws of the universe.

Now, if we look into the New Testament and into the history of the Church, we find this element also fully expressed.
It appears in all the parables and teachings of Jesus, in which man is represented as a responsible agent, rewarded or punished according to the exact measure of his works; receiving the government of ten or five cities according to his stewardship.

And when we look into the practical working of Christianity we find almost an exaggerated stress laid on the duty of saving one's soul.

This excessive estimate is chiefly seen in the monastic system of the Roman Church, and in the Calvinistic sects of Protestantism.
It also comes to light again, curiously enough, in such books as Combe's "Constitution of Man," the theory of which is exactly the same as that of the Buddhists; namely, that the aim of life is a prudential virtue, consisting in wise obedience to the natural laws of the universe.

Both systems substitute prudence for Providence as the arbiter of human destiny.