3. Spirilualli/. — The analogy between Mosaism and Christianity, as we have sketched it, has, it will be per- ceived, been gradually opening into contrast. This is most apparent in this the highest range of significance of either economy. It is here that the earlier structure intended to serve but a.s the scaffolding for the final edi- fice is seen to be but an obstruction that needed to be removed when the grand temple was finished. We name, as before, but a few leading particulars.
(1.) Ri'ieneration The absolute necessity of this
change of the moral affections, when propounded by our Lord to Nicodemus, as a prime condition at the very entrance of the Christian career, struck the Jewish ruler i as a novelty, if not absurdity. Yet, as the Great Teach- er's retort ofe(iual surprise at his hearer's ignorance im- plies, there are intimations, neither few nor indistinct, of such a change in Old-Test, characters (1 Sam. x, C; Psa. li, 10, etc.). Even the sense of divine adoption, attendant upon tlie new birth, is plainly indicated, though under a different name (Gen. v, 24; comp. Heb! xi, 5). Nevertheless there can be no doubt that the mass of saints tnider the Jewish economy knew little about the spiritual experience which is the j)rivilege of every child of Goil since the fuller dispensation of the Holy Spirit (Matt, xi, 11 ). The improvement in the religious state and conduct of the apostles after tlie memorable Pentecost is of itself an evidence and exem- plification of this. Tlie highest possible difference in the altitude and sentiments of believers towards God before this event is expressed by our Lord in one word as an advance from sen-ice to friemls/iip (John xv, 15; comp. James ii, 23); thenceforth it was a transition to soiiship (.lohn i, 12), with all the pcniuisites of the im- mediate i)ledge (Gal. iv, 0), and the future reversion (Horn, viii, K!, 17). It is to be feared that loo manv professing ClirLstians of the present day rest in the con-
dition of legalism (Rom. viii, 15), without rising to the privilege of spiritual liberty (Gal. iv, 7). A religion of forms, however sincere and consistent, without the re- generating ]>ower, is but a relapse to Jlosaism (Gal. v, 1) (2.) Worship. — In nothing, perhaps, was the revolu- tion from the Mosaic law to that of Christianity more striking than in the abandonment of the i)ompous rit- ual of the former for the simple devotion of the latter. True, the services of the Synagogue had prepared the way for those of the Church, and indeed formed their modeL But so strong a hold upon the imagination and the heart of the Jews had the Temple and its pageantry made, that even after the adoption of tlie Ciiristian faith most of the Hebrew converts of the apostolic age continued to maintain the Mosaic observances in addi- tion to those of their new relation. The great axiom propounded by our Lord at Jacob's well, that God's nat- ure requires a spiritual worship (John iv, 24), struck the key-note of a fundamental reform in the very basis act of all religion. Alas that this truth should ever have been again overlaid by the mummeries of form ! The bane of true worship is formalism. Not alone amid the gorgeousness of Catholicism, or of semi-Homish rit- ualism, does this insidious influence display itself; the baleful tendency liurks likewise in tlie sanctimonious tones of Puritanism and the cant of Pietism, and even under the demure garb of Quakerism. An effort is constantly required to keep from reverting to the dcad- ness of the letter (Kom. vii, 6).
(3.) Holiness. — This, the crowning purpose of both the ^Mosaic and the Christian schemes, was very differ- ently expressed and effected by them respectively. In the former it meant simply an external and formal ded- ication (lIJIp) of a person or animal, or a valuable arti- cle, objectively considered, to Jehovah, as a token of its separation and interdiction thenceforth from secular uses. In the latter it signified an internal and actual consecration (liytoc) of the human spirit, subjectively regarded, to the glor^' of God, but yet to be employed in all the legitimate words and works of useful life. There was thus a cardinal, if not radical dLstinction in the nature and manifestation of sanctity as sought and attained by the Jew and the Christian. No mere form of words, like a magical spell, no opus operatum, can avail to free the heart from the sense and love of sin (Ileb. X, 1). Indeed, the Mosaic law provided no sac- rifice as an atonement for spiritual offences, such as pride, anger, selfishness, lust, etc. ; but only for outward infractions of certain ceremonial prescriptions. It is a fact not commonly understood, that wilful and presump- tuous sins liave no remedy or means of expiation under the Levitical code. Heart sins, and even outbreaking crimes — violations, for instance, of any of the Ten Com- mandments—were purposely excluded from the category of compoundable misdemeanors. Hence, after David had committed adultery he did not offer a sacrifice to ease his conscience of the guilt (Psa. li, IG, 17). There was no way in such cases for relief but by an extra-^Io- saic recourse to the general mercy of God, directly dis- pensed to the penitent — in short, by an antieiiiation of the Gospel scheme of gratuitous pardon for the sake of Another (Psa. li, 1-3). In like manner Mosaism of it- self made no provision for the effectual reformation of the sinner by the removal, or even tiie control, of his depraved nature and wicked tendencies. Tiiis was too sacred a precinct for even the unsandallcd foot of the great lawgiver to venture upon. It was silently re- served as the province of the Holy S|)irit, whose func- tion as the Sanctifier was even then prolepiically recog- nised (Psa. li, 11). Yet with all this borrowed light added to the boasted vantage of tiie only written reve- lation hitherto vouchsafed to man (Koni. ii, 17-24: iii, 1, 2), Pharisaism and liabbinism, the final twin off- spring of ]\Iosaism, were such a mockery of righteous- ness, though claiming superlative saintship, as idone could stir the gentle spirit of the Redeemer to uidignant