II. In the NT. — Wlien we pass over into the NT we come into an atmosphere which is in many respects strikingly difrerent from that of the OT. In the first place, the literature covers a com- paratively small area in point of time, instead of containing history and tradition from a long series of ages. Hence the type of life and thought, though there are signs of rapid development in it, is much the same throughout. further, the history in NT describes in fragmentary style a single life, and the results which flowed, from its activity. We are not concerned with the history of a people, but of a body that was included in, but claimed to be wider than, the firmly estab- lished Roman Empire. Our knowledge of its external history is comparatively slight ; the empha.si.1 falls on the development of its mind. Hence, while a large portion of OT requires to be explained out of tlie political history of the time, the tone of NT is more definitely moral, and deals more positively with the qualities and errors of individual minds ; it is ethical rather than political. And once more, the NT stands in much closer relation to our own modem experience than any- thing in the OT. At the best, it is always diflicult to pet back to the point of view from which the OT writers spoke and wrote ; there is much which it requin'S careful argumentation to explain at all. But with the NT this is different. In spite of the ob\'ious dill'erences of national character, and the effects of all the history that has happened since, we still feel that we understand and are in sympathy with the ethical attitude of those who wTote the NT books. Indeed, the fact that they seem so little Btrange is the measure of their effect.
On the other hand, there are points of very close contact between the OT and the NT. We do not find the same external conditions, hut the moral attitude is much the same. The morality of the NT is essentially a religious morality ; it stands in verj' close relation to the worship of (iod. That which was hope or a-spiration under the old covenant is fulfilled in the new ; the access to God, which was before an object of longing, is attained through
Christ ; the forgiveness, the laek of which so seriously complicated the ancient religious etibrts, has become possible through Christ. This is, in fact, the central point in the comparison of the two systems ; the note of the old covenant is promise, that of the new is fuljilmcnt. From this most of the other differences may be derived, directly or indirectly.
As in connexion with the OT, so here, it will be impossible to enter into the various critical questions raised over the Gospels and Epistles. Taking the NT as it is, we shall endeavour to indicate its uear- ing on ethical questions.
(A ) The Sermon on the Mount. — Different views have been taken as to the actual history of this sermon as it stands in the Gospels, and of its meaning in relation to the purpose of Christ. All are agreed that it stands to tlie new covenant as the promulgation of the law on Sinai stood to the old ; it contains the law of the new kinj;dom. From this point of view two questions arise in regard to it. (1) What is its relation to the old law? (2) What new features does it add of its own ?
(1) In the Sermon on the Mount the old law is revised and fulfilled ; the precepts which it con- tained are interpreted, and their application deepened. Our Lord definitely affirms that He has come, not to destroy {KaTaXOaai), but to fulfil {rXjipuxrai). Hence He touches on a series of points upon which the law had defined its position, and develops them. The law of Murder includes in its prohibition the sin of anger and the harsh un- forgiving temper.* The law against Adultery in- cludes lustful thoughts, and condemns them. The law of Divorce and of Perjury are extended in like manner. But the law of Retaliation is reversed ; and the narrow command to love the neighbour is extended so as to cover the enemy. In all this the difference lies not so much in principle as in inter- pretation. We are still in the region of law. Com- mands are addressed to the will from without, which it has to obey. But the significance of the law is increased tenfold by means of the application of the rules. They no longer concern outward conduct only ; thej' touch the inmost springs of con- duct in the heart. In this they are akin to the deeper aspirations of the Prophets and Psalmists ; these too, though with less profound and unflinch- ing moral insight, saw that it was in these inward rejrions that the real issue of right and wrong was to be tried. In the same way, on the positive side, in the matter of alm.sgiving, prayer, and fasting, our Lord lays emphasis on tne spiritual side of these acts, without in any way condemning the exterior and formal aspect of them.
(2) But the indications given of the character of the citizens of the new kingdom contain the most significant departures from ancient rule. These appear chiefly m the Beatitudes, and in other parts of the NT in which the character of the new kingdom is described. The nature of the descrip- tion given in the Beatitudes is not, perhaps, eiusy to brini' into formal order ; but there is no question as to the fundamental principles of the character therein set forth. Its rules and interests are in the spiritual world, and there alone. The rewards of its virtues are spiritual. The pure in heart see God ; those that hunger and thirst after righteous- ness gain their desire ; the merciful receive mercy ; the poor in spirit (or the poor, Lk 6'*) are those to whom the kingdom of heaven belongs ; the peace- makers are called the sons of God. The meek are said to inherit the earth ; hut this must not be assumed to contradict the blessing upon those whom the world persecutes. The general drift ol the piussage is to oless those who are characterized