would follow the law of Moses under the cover of the law of Jesus—for those whom Jesus denounced as hypocrites, as a generation of vipers.
Instead of recognizing as divine truth the one or the other of the two laws, the law of Moses or that of Jesus, we recognize the divine quality of both. But when the question comes with regard to the acts of every-day life, we reject the law of Jesus and follow that of Moses. And this false interpretation, when we realize its importance, reveals the source of that terrible drama which records the struggle between evil and good, between darkness and light.
To the Jewish people, trained to the innumerable formal regulations instituted by the Levites in the rubric of divine laws, each preceded by the words, “And the Lord said unto Moses”—to the Jewish people Jesus appeared. He found everything, to the minutest detail, prescribed by rule; not only the relation of man with God, but his sacrifices, his feasts, his fasts, his social, civil, and family duties, the details of personal habits, circumcision, the purification of the body, of domestic utensils, of clothing—all these regulated by laws recognized as commandments of God, and therefore as divine.
Excluding the question of Jesus’ divine mission, what could any prophet or reformer do who wished to establish his own doctrines among a people so enveloped in formalism—what but abolish the law by which all these details were regulated? Jesus selected from what men considered as the law of God the portions which were really divine; he took
