It is evident that devotion to a Person will produce a type of mind very different from that produced by devotion to an Idea; and the difference will be this, that the seat of moral authority and the source of spiritual inspiration will be transferred from the Torah without to the heart, conscience, and reason within. With the result, of course, of imparting to these a freshness and vigour which they had not, and could not have, before. Certainly, heart, conscience, and reason were by no means inactive when applied to Torah; but responsibility for what they did rested on Torah and not on themselves. They followed, gladly and willingly, the lead which God had given in the Torah; but they followed a lead. But in devotion to a person, heart, conscience, and reason, so to speak, act from themselves, and the responsibility rests upon them. And the note of the character so formed is not obedience, but consecration of self. And this, I believe, is the reason why there is such a marked difference of tone and spirit between the New Testament and the Rabbinical literature. The former is the result of the quickening power of a newly awakened devotion to a person, while the latter is the result of steadfast and most faithful devotion to an idea. Nor is that all. The devotion to a person leads to a different form of expression, as the experience to be clothed in words is different. The New Testament contains abundance of moral and religious teaching, as the Talmud also does; but the New Testament puts it in the form of direct appeal to the Christian to do and be so and so, that he may be a disciple of Christ, and well pleasing unto God. The Talmud puts it in the form of maxims of conduct, or lessons drawn from Scripture, to be accepted and acted on because they are portions of Torah, divine truth and wisdom offered to man, for his good, but not making any direct appeal to him. And whereas, in the New Testament, the spiritual fervour of the teacher could utter itself in the glowing rapture of Paul, in the Talmud the spiritual fervour of the teacher (sometimes not less than that of Paul) was spent upon the study of Torah: in the one case God was sought and found through the person of a revealer; in the other, he was sought and found through the medium of a body of knowledge. The watchword of the New Testament is Love. The watchword of the Talmud is Wisdom. And each can claim, as its ideal, the highest and fullest and noblest meaning of its own watchword. I pass to the consideration of another effect produced by the conception of Torah as the controlling factor in Pharisaic religion. Within the lines of Torah there was room for a highly developed spiritual life, a pure morality, a devout piety. Also, for warm sympathy and generous kindness, and in general for the virtues which make human nature lovable.