(2)Temperance;

(3)Frugality;

(4)Contempt of the world.

(Sir William Davies, Ban. , D. D.)Neither indigence nor wealth in itself has the least connection with real religion.

I. Poverty of spirit consists in A DEEP CONVICTION OF GUILT and depravity, before a pure and holy Being.

(1)By the entrance of God's Word into the mind, and the

(2)triumph of His grace in the soul, we become "poor in spirit."

(3)When conviction flashes in the conscience of a sinner, when he sees the

(4)number of his sins,

(5)strength of his corruptions, and

(6)weakness of his resolutions, then this disposition is implanted in him. Already he hath a beginning of blessedness in his breast,

II. Poverty of spirit consists in HUMILITY through every stage of the Christian's pilgrimage.

1. It commences with a deep sense of sin, guilt, and desert of punishment.

2. It is the vital principle of the believer's spiritual constitution.

3. It grows with his grace.

4. Increases with the increase of his knowledge in God.

5. As he becomes a father in Christ, he will become a little child in his own estimation.

6. The most eminent Christian is the most humble.

7. His humility exalts him, and makes him great.

III. Poverty of spirit includes CONTENTMENT with the allotments of Providence.

1. It is opposed to the restlessness of ambition, and the haughtiness of pride.

2. It turns away from that "covetousness which is idolatry."

3. It does not eagerly and improperly desire the honours and riches of this world.

4. "Having food and raiment," it has learned to be contented therewith.Such an elevation of soul should be acquired, and such a spirit of cheerful contentment should be cultivated by all who have taken on them the Christian name.

(J. E. Good.)

(Dean Stanley.)

(J. Vaughan, M. A.)

II. The inordinate sorrow for worldly losses.

III. Sorrow for wounded pride.

IV. A despairing spirit as to their acceptance with God. Those who are blessed: —

1. There is a mourning arising from a sense of having offended God.

2. Those who mourn under the afflicting dispensations of God's providence.

3. A few words to those who enjoy worldly contentment: you are no mourners.

4. May God give us grace to mourn so as to be comforted.

(H. Alford, M. A.)

1. It is not the mourning of a melancholy disposition.

2. It is not sorrow over temporal distress.

3. It is not sorrow in adversity.

4. It is not sorrow because of disappointed hopes. It arises purely from religion.

II. What are the CAUSES of this mourning?

1. Sin is one —

(1)Because it dishonours God;

(2)Because it cleaves to himself.

(3)The prevalence of sin causes him to mourn

(4)because of the punishment it shall receive.

2. Another cause of his mourning is the absence of spiritual joys.

3. Another cause is the imperfect and afflicted state of the Church.

III. The import of the GRACIOUS PROMISE made by the Saviour.

1. Spiritual mourners shall be comforted by an assurance of their personal interest in Christ.

2. By the assurance that the causes of their present mourning shall be removed.

3. By the expression of Divine approbation.

4. If the Christian be thus comforted here, what must be his comfort in heaven?To conclude.

1. How mistaken is the world in its decisions! It supposes the mourner miserable; he only has joy.

2. Are you a spiritual mourner?

(J. Jordan.)

1. Their sorrow is sincere.

2. It is bitter, not superficial.

3. It is godly.

4. They mourn in faith.

II. THEIR BLESSEDNESS.

1. They may think that they are far from being in a blessed state.

2. By whom shall they be comforted? By God the Father, Son, and Holy Ghost.

3. How shall comfort be imparted to them? By clear views of Christ and of His grace, etc.

4. By what means does God usually comfort the mourners? Prayer, worship, work, converse, sacrament.

(D. Rees.)

1. Such is the mourning that springs from a bad source. From pride or discontent.

2. Such is the mourning that is the expression of a bad spirit. But

(1)Blessed are they who mourn for themselves;

(2)Who mourn for their Christian brethren;

(3)Who mourn for the Church;

(4)Who mourn for the world.

II. WHAT IS THE BLESSEDNESS OF THAT COMFORT WHICH THE REDEEMER HERE ASSURES US IS ATTACHED TO THIS MOURNING.

1. It is present and positive.

2. There are comparative and contrasted blessings connected with this sorrow; the situation of such is less dangerous than that of others.

3. It is less equivocal than that of others. "Whom the Lord loveth He chasteneth."

4. This blessedness is peculiar to themselves.

(Dr. T. Raffles.)

I. The mourners addressed. The nature, cause, and evidences of their sorrow.

II. The consolation promised. Spiritual, seasonable, abundant, gracious (2 Chronicles 30:9; Isaiah 55:7-9; Hosea 6:1; Zechariah 1:3, 4; Luke 15:7-10; Luke 17:21, 24, 32).

(Anon.)

I. The mourning intended. Not murmuring, natural sorrow, or grief, but the sorrow connected with sin — "godly sorrow" — the mourning in the house of affliction, and mourning in Zion — sighing over the abominations of the people, etc.

II. The blessing promised. The sorrow, whatever its nature, shall not overwhelm. The comfort is certain.

(W. Barker.)

I. WHAT IS THE SORROW that is blessed? Not the vulgar sorrow that every man feels, etc. But —

1. Sorrow at the recollection and the sense of sin — for sin rather than for the consequences — secret sins — sin seen in the light of Christ's countenance — "godly sorrow."

2. Sorrow because of the sins that we see around us (Jeremiah 9:18; Psalm 119:36). Sins of the world, and sins of the Church — inconsistency, etc.

3. Sorrow because of the little progress of Christianity.

4. That we are able to do so little.

5. Sorrow that makes one sometimes long to be " absent from the body," etc.

II. They who sorrow thus shall be COMFORTED. There is a comfort in such sorrow, as well as beyond it. Such sorrow is blessed in its endurance, and at the close of it. It is Divine, complete, unalloyed comfort.

(Dr. J. Gumming.)The mourning here intended is that which arises from the due consideration of our own sins, and the sins of others.

I. Such was the godly sorrow of David (Psalm 51:4).

1. The same kind was that of the woman who "was a sinner," and whose conversion is briefly related by St. Luke (chap. 7.).

2. Peter mourned when his Lord looked on him after his cruel denial. He went out and "wept bitterly."

3. Such was the sorrow of the Corinthians (2 Corinthians 7:11).

II. The generous spirit of the Christian deeply mourns the sins of others.

1. Thus saith the pious king of Israel: "I beheld the transgressors, and was grieved," etc.

2. Such was the lamentation of Jeremiah (Jeremiah 9:1, 2).

3. The most perfect illustration of holy sorrow is seen in our Lord (Luke 19:41, 42).

(J. E. Good.)

1. It must come as water out of a spring, not as fire from flint.

2. Tears for sin must be like the myrrh which drops from the tree freely, without cutting or forcing.

II. It is SPIRITUAL, that is when we mourn for sin more than suffering. We must mourn for sin as it is

(1)An act of hostility and enmity that

(2)affronts and resists the Holy Ghost;

(3)An ingratitude, in its unkindness against God;

(4)A privation that keeps good things from us, and hinders our communion with God.

III. It SENDS THE SOUL TO GOD. When the prodigal son repented, he went to his father.

IV. It is FOR SIN IN PARTICULAR. There must, be a particular repentance before we have a general pardon.

V. It is WITH HOPE. Believing that though our tears drop to the earth, our faith must reach heaven.

VI. It is JOINED WITH SELF-LOATHING.

VII. It must be PURIFYING. Our tears must, make us more holy. The waters of holy mourning are like the river Jordan, wherein Naaman washed, and was cleansed of his leprosy.

VIII. It must be JOINED WITH HATRED OF SIN. We must not only abstain from sin, but abhor it. The dove hates the least feather of the hawk; a true mourner hates the least motion to sin.

IX. It is JOINED WITH RESTITUTION. If we have eclipsed the good name of others, we are bound to ask them forgiveness; if we have wronged them by unjust, fraudulent dealing, we must make them compensation.

X. It must BE SPEEDY.

XI. It must be CONSTANT. The waters of repentance must not overflow in the morning, at the first hearing of the gospel; and at mid-day, in the midst of health and prosperity, grow cold and be ready to freeze. It must be a dally weeping, a daily mourning.

(Thomas Watson.)

I. SWEET. The love of God shed into the heart is said to be better than wine (Song of Solomon 1:2).

II. They are HOLY. Divine comforts give the soul more acquaintance with God.

III. They are SATISFYING. They fill the heart and make it run over.

IV. They are POWERFUL. Strong cordials.

1. They strengthen for duty.

2. Support, under affliction.

V. They are ABIDING; abound in us, and so abide ever with us. Worldly comforts are still upon the wing, ready to fly. The comforts of the Spirit are immortal and eternal. Oh, how rare and superlative are these comforts!

(Thomas Watson.)

1. To ascertain its cause.

(1)He is led to view the immense debt of obedience due to the blessed God as the Sovereign Ruler of the universe.

(2)The awful consequences attending the non-payment of this debt.

(3)His utter inability to make restitution.

2. To ascertain its character.

(1)It is voluntary and sincere; not forced or artificial.

(2)It is deep, not superficial.

(3)It is evangelical and spiritual.

(4)It is characterized by a hatred and an abandonment of sin.

II. The CONSOLATION with which it is associated. "They shall be comforted." This intimates certainty as well as the futurity of the comfort. But some may ask —

1. What is this consolation? It arises from the satisfaction Christ has made; none so rich, free, and. satisfying as this.

2. Whence does this comfort proceed? From the free favour of God.

3. How is this comfort applied? It is the work of the Holy Spirit.

(R. May.)

(1)In the closet;

(2)In the family;

(3)In the Church;

(4)In the sanctuary;

(5)In the world.

II. Reasons why we should attend to the CULTIVATION of this virtue.

1. In order to be conformed to the example of the Son of God.

2. In order to refute the calumnies of the infidel.

3. In obedience to the Scriptures.

III. The INHERITANCE which is connected with its possession.

1. The meek shall inherit the present earth, and be happy in it.

2. They shall inherit the new earth.

(J. Jordan.)

II. The blessedness of this spirit. It is an evidence of our union to Christ — a unity with the spirit of the noble sufferers and martyrs of the past: enjoy the benefits of Divine providences "inherit the earth," in a mystic sense, far superior to worldly possessions: enjoy a superior measure of the Spirit of God: shall in the end literally enjoy the earth.

(W. Barker.)There is a twofold meekness — towards God and towards man. Towards God implies two things.

I. SUBMISSION to His will.

1. Carrying ourselves calmly, without murmuring, under the dispensations of Providence.

2. Let God do what He will with me, I will submit.

II. FLEXIBILITY to His Word.

1. He is spiritually meek who conforms himself to the mind of God, and doth not quarrel with the instructions of the Word, but the corruptions of his heart.

2. How happy it is when the Word which comes with majesty is received with meekness. Meekness towards man consists in three things.

I. Bearing of injuries.

II. Forgiving of injuries.

III. Recompensing good for evil.

(Thomas Watson.)

I. CONDITIONS AND CIRCUMSTANCES.

1. In prosperity a meek, quiet, and humble spirit is not puffed up.

2. Does not esteem himself better because of his position.

3. Looks upon the good things he possesses as a gift from God.

4. Not as the reward of his own merit.

5. Not as the purchase of his own industry. He will consider that as much as he excels others in these outward gifts of fortune, so much they may excel him in the inward gifts of grace, in knowledge, in wisdom, in piety, and in virtue.

II.

1. In ADVERSITY, being of a meek and humble spirit, he will be contented with his condition.

2. Easy and quiet under all misfortune and affliction.

3. Will not envy those who are in a more flourishing condition: rather will rejoice thereat.

4. Though in want or pain, he will be glad that" others are at ease.

5. Would rather be miserable alone, than have sharers in his misfortune.

6. Will gladly accept and thankfully acknowledge help and relief from others.

III. A meek man WILL BEHAVE HIMSELF IN RELATION TO GOD, IN A HUMBLE SPIRIT.

1. Willing to be instructed by God.

2. Yielding a ready belief to all Divine revelations.

3. Cheerfully obedient to Divine command.

4. With prompt submission of self to the wisdom and will of God.

5. Patiently enduring inflictions and dispensations of God's providence towards him.

IV. Meekness IN RELATION TOWARDS MEN consists in

(1)Owning the authority and dominion of our superiors;

(2)In acknowledging the equality of our equals;

(3)In thoughtfulness and care for our inferiors;

(4)In being free from malice towards those who have wronged us.

V. BLESSED are the meek.

1. In that they have command over their passions.

2. In that they possess valour and fortitude.

3. In that they have everlasting peace of mind.

(Bishop Ofspring Blackall, D. D.)

(1)It flows from Christian humility and

(2)penitential sorrow. It is

(3)acquiescence with God's ways;

(4)Resignation to His will; and

(5)Subjection of the mind and judgment to the revelation He has made of His character and grace.

II. It is not only meekness in relation to God, but also meekness in relation to man.

(1)It is kindness to adversaries;

(2)Gentleness to foes;

(3)Submission for the sake of peace, on all occasions where principles are not required to be compromised, or the conscience violated;

(4)It is a principle of Christianity; and

(5)the existence of vital, solid religion in the heart.

(J. E. Good.)

2. Pride is an indefatigable enemy of meekness.

3. Conscience is a great adversary, as the world works, of meekness; it finds conscience in its way.

(H. W. Beecher.)

(H. W. Beecher.)

(H. W. Beecher.)

(H. W. Beecher.)

(Anecdotes.)How different from the teaching of Christ is that of the great apostle of infidelity — David Hume!" Nothing," says the latter, "carries a man through the world like a true, genuine, natural impudence." The religion of a man whose morality is loose like this, could scarcely assume any other character than that of an unblushing scepticism and licentiousness.

1. Sometimes it signifies rectitude.

2. Sometimes imputed righteousness.

3. Sometimes personal righteousness. But here it means —

(1)A death unto sin;

(2)A renunciation of the world;

(3)A deliberate choice of God.

II. Trace this disposition to ITS LEGITIMATE SOURCE.

III. Attend to the GRACIOUS STATEMENT made respecting the possession of this disposition.

1. It implies that their desires shall be satisfied.

2. It implies a plenitude of satisfaction.

3. The text implies the stability of the promise, that this satisfaction is sure.To conclude —

1. Is the disposition possessed by us?

2. Have you an ardent desire for righteousness.

(J. Jordan.)

1. Personal purity.

2. It also takes the form of doing right.

II. THIS OBJECT IS A MATTER OF DESIRE.

1. The desire for righteousness is present more or less in most men.

2. The attention is not drawn to its possession, but to the desire for it.

III. THE ATTAINMENT OF THIS OBJECT. They shall have righteousness.

1. The desire for righteousness is met by the actual presence of sin. Jesus died that sin might be removed.

2. The desire for righteousness is met and apparently hindered by the moral feebleness of our moral nature. The Holy Ghost is given to him.

IV. THE POSSESSION OF THIS OBJECT IS HAPPINESS.

(W. Butcher.)

I. The VASTNESS AND INTENSTY of the religious life. Hunger and thirst are primitive appetites; they cover life.

II. The GLORY Of the religious life. We assimilate the strength of what we feed on.

III. The PROGRESSIVENESS of the religious life.

IV. The SATISFACTION of the religious life.

(T. T. Sherlock, B. A.)

2. Righteousness a supreme object of desire.

3. The desire is the measure of the supply.

4. A real desire culminates in action, hunger drives to work.

(G. Elliot.)

2. This law of desire explains our spiritual poverty.

3. This want of appetite for righteousness is the curse of mankind.

(Am. Hem. Monthly.)

II. WHAT IS HERE MEANT by righteousness.

1. It is not the single virtue of justice or rectitude. It implies the essence of the thing, a state of mind and heart; a soil out of which all single virtues grow.

2. It is not merely a desire to see righteous-mess prevailing in the world at large.

3. It is a desire not merely for doing righteously, but for being righteous.

III. THE RESULT. I fear some are not hungering for righteousness, but for the rewards of righteousness. Worldly good cannot fill man. Intellectual attainment cannot. Goodness will satisfy. There is no condition where we cannot be satisfied in the enjoyment of righteousness. Goodness does not forsake a man.

(E. H. Chaplin.)

I. THE STATE OR CONDITION described.

1. What righteousness is it? God's justifying righteousness. The necessity for it is deeply felt. This hungering is a special condition of mind, an indication of healthy, spiritual life.

II. THE BLESSEDNESS of this state of mind. Satisfied because it quenches the desire of sin. A mark of the Divine favour. Security and permanency of the blessing. Identical with that of the glorified in heaven.

(W. Barker.)

I. WHAT IS THIS RIGHTEOUSNESS?

II. WHAT IS IT THAT LEADS PERSONS THUS TO HUNGER AND THIRST? A sense of insufficiency and dissatisfaction in all created things; a sense of guilt; a perception of the utter inefficacy of all human prescriptions to remove sin or supply righteousness; a discovery of that righteousness which is " unto all and upon all that believe."

III. Those who thus hunger and thirst ARE PRONOUNCED BLESSED. Because it is the evidence of a new nature — acceptance with God. They are drawn off from the disappointing and perplexing pursuits of the things of this world; they are "filled" — satisfied — with righteousness, happiness, and finally with the likeness of God, etc. We learn that real religion is a matter of personal experience.

(Dr. J. Cramming.)See here at what a low price God sets heavenly things; it is but hungering and thirsting.

I. Do but HUNGER and you shall have righteousness.

(1)Hunger less after the world and

(2)more after righteousness.

(3)Say concerning spiritual things: "Lord, evermore give me this bread."

(4)Hunger after that righteousness which delivereth from death.

II. If we do not THIRST here, we shall thirst when it is too late.

(1)If we do not thirst as David did (Psalm 42:2),

(2)we shall thirst as Dives did, for a drop of water.

(3)Oh, is it not better to thirst for righteousness while it is to be had, than to thirst for mercy when there is none to be had?

(Thomas Watson.)What an encouragement is this to hunger after righteousness! Such shall be filled. God chargeth us to fill the hungry (Isaiah 58:10). He blames those who do not fill the hungry (Isaiah 32:6). And do we think He will be slack in that which He blames us for not doing? God is a fountain. If we bring the vessels of our desires to this fountain, He is able to fill them. The fulness in God is: —

I. An INFINITE fulness.

(1)Though He fill us, yet He hath never the less Himself.

(2)As it hath its resplendency, so

(3)its redundancy. It is inexhaustible and fathomless,

II. It is a CONSTANT fulness.

1. The fulness of the creature is mutable. It ebbs and changeth.

2. God's fulness is overflowing and everflowing.

3. It is a never-failing goodness.

III. God fills the hungry soul with —

1. Grace. Grace is filling because suitable to the soul.

2. Peace. Israel had honey out of the rock; this honey of peace comes out of the rock Christ.

3. Bliss. Glory is a filling thing. When a Christian awakes out of the sleep of death, then he shall be satisfied. Then shall the soul be filled brimful.

(Thomas Watson.)

I. WHAT IS HERE MEANT BY RIGHTEOUSNESS.

1. Actual and inherent righteousness; living a life in sincere and perfect obedience to all the laws of God.

2. Imputed righteousness.

II. WHAT IS IT TO HUNGER AND THIRST AFTER RIGHTEOUSNESS?

1. TO contend fiercely and fight manfully against our spiritual adversaries.

2. To desire ardently and intensely for spiritual sustenance.

3. To discharge our duty in every point to the best of our skill and power.

4. To willingly suffer hunger, thirst, cold, nakedness, and the want of anything necessary for the support and comfort of life, rather than knowingly transgress any point of duty.

(Bishop Ofspring Blackall, D. D.)

(Beecher.)

(E. H. Chaplin.)

(Beecher.)

1. Its nature.

2. Its objects.

3. Its author.

4. Its design.

II. How is IT EXEMPLIFIED?

1. In the forgiveness of enemies.

2. In various acts of kindness.

3. In deep concern and effort for the spread of the gospel.

III. WHAT IS THE BLESSING WHICH CHRISTIAN MERCY INSURES?

1. He will have mercy shown him from the subjects of his bounty.

2. A merciful Providence will attend the merciful Christian.

3. Mercy shall be shown him at the last day.

IV. A FEW OBSERVATIONS TO EXCITE YOU TO CHERISH A MERCIFUL DISPOSITION.

1. The more you abound in mercy, the more you are conformed to the precepts of the Scriptures.

2. The more you abound in mercy, the more will you resemble God.

3. The more we abound in mercy, the more eminently we appear to possess the spirit of Christ.

(J. Jordan.)

II. THE REWARD. Christ did not mean a man to be merciful for the sake of obtaining mercy, but as a necessary result he would obtain it. Mercy is the reward of mercy.

(S. A. Brooke.)

2. It is out of harmony with the feelings and graces of character which ought to belong to all who profess the Christian faith.

3. It has a manifest tendency to pervert the entire moral nature of him who indulges it.

4. It is seen to be odious when we consider that the creatures against whom it is directed are those to whom man is most indebted for valuable service.

(A. Goldie.)

I. What is implied in being merciful, and to whom does this character properly belong?

II. What is the blessedness promised?

III. The obligation we are under to be merciful.

(Joseph Benson.)The very first grace that grows, like a beautiful spring flower, on the ground of righteousness, is the grace of mercy, or compassion.

I. WHAT IS MERCY, or compassion? It is sorrow at the suffering of a fellow-creature, rational or irrational, and, along with that sorrow, an earnest desire, if possible, to relieve it. It does not ask the question, "Is the sufferer of my nation, sect, party, or Church; does the man deserve relief?" It simply asks the question, "Does he suffer?" We are to go farther and to pity the sufferer as a sinner, and to show mercy to him simply because he is a sinner. This mercy is frequently enjoined in Holy Scripture, and always represented as the characteristic of the loftiest nature. This grace is obligatory upon all. In eider to exercise it, let us think of the mercy we have received.

II. THE BENEDICTION pronounced upon it. Conscious joy. Special benedictions (Isaiah 58:6). Blessed because they are Godlike. "They shall obtain mercy" — from others in this world, and from God, even in this world, and at " that day."

(Dr. J. Cumming.)Let me exhort you to deeds of mercy, let your fingers drop with the myrrh of liberality, sow your golden seed, and ye shall reap an abundant harvest.

I. In Christ: labour that your persons may be in Christ.

1. The best works not springing from faith are lost.

2. That fruit is most sweet and genuine which is brought forth in the Vine (John 15:14).

3. Out of Christ all our alms-deeds are but the fruit of the wild olive; they are not good works, but dead works.

II. For Christ: for His sake, that you may testify your love to Him. Love mellows and ripens our alms-deeds, it makes them a precious perfume to God.

III. All works of mercy are to be done in humility. As the silkworm, while she weaves her curious works hides herself within the silk, and is not seen, so we should hide ourselves from pride and vainglory.

(Thomas Watson.)

I. Are we wanting in this grace of mercy? Let us compare ourselves with God. God's mercy is changeless, ours is fitful. God's mercy is provident and thoughtful, ours capricious and thoughtless.

II. How may we hope to have this mercy supplied to us? In the redemption of the fallen world by the Son of God. This thoughtful, universal, and provident mercy is unblurred by single line.

III. Are we merciful in judgment of others? In our speech? Do we not take pleasure in sharp criticism? Are we merciful in consideration for others? Are we merciful employers?

(Dr. Chalmers Smith.)The exercise of mercy chiefly consists of two things.

I. To prevent any evil or mischief which we apprehend our neighbour to be in.

(1)By abstaining from all acts of cruelty or unmercifulness towards anybody or creature;

(2)By using our dominion or authority over others with tenderness and moderation;

(3)By considering our neighbour's case as our own.

II. To endeavour to deliver others from difficulties, or at least to ease others of their burdens.

(1)By warning our neighbour;

(2)By friendly admonition. Thus preventing our neighbour falling into evil or mischief;

(3)To comfort others in sickness, sorrow, reproach, or disgrace;

(4)To disperse slanders and aspersions;

(5)To help the needy, feed the hungry, clothe the naked, and take care of the poor.

(Bishop Ofspring Blackall, D. D.)

(S. A. Brooke.)

1. It implies a change of heart.

2. It implies that the faculties of the soul are purified.

3. It implies the purity of the affections. 4, It implies the purity of the thoughts and desires.

5. It leads to purity of worship.

6. It leads to purity of life.

II. THE BLESSEDNESS PROMISED to the pure in heart.

1. What is denoted by seeing God.

2. This vision will constitute the blessedness of the pure in heart.

(J. Jordan.)

1. The words carry us into the inner regions of man's being. At first sight they only suggest the absence of the impure. But, there is no purity apart from the absolute authority of God in the affections. Man is not made by negatives.

II. PURITY OF HEART GIVES THE VISION OF GOD. The phrase "see God" does not refer to any manifestation of His glory visible to the eye of sense. It is to the far deeper sight of the soul that Christ refers. Your best friend is not seen by the eye of the body; you see him spiritually, his qualities of mind and heart.

1. None but the pure in heart can see Him. It is useless to tell the selfish about the beauty of unselfishness; you might as well tell the blind about the glory of colour.

2. That to the pure in heart the full glory of the Divine nature reveals itself. God is light and love. These are seen by the pure soul.

III. THE VISION IS ITS OWN EXCEEDING BLESSEDNESS.

1. It is blessed because to see God satisfies the longings of the heart.

2. Because it clothes life in glory.

3. Because it is the dawning of immortal hope.

(E. L. Hull, B. A.)

I. Let us try to ascertain WHAT THIS PURITY Is which is here so extolled. It was in Adam by nature — it is in us by grace, etc. In us it is as seed cast into the soil, etc. It is a living principle, ever powerful, ever resisted, yet never beaten, growing daily in aspirations and likeness, until it is made perfect by seeing Christ as He is, when we shall be like Him, because we shall see Him as He is. Constantly enjoined. Is true beauty. The qualification for heaven. The Holy Spirit its author. The heart its seat. Manifest in the outer life. Will ever be ready to disclose itself to God in prayer.

II. Such persons are BLESSED. In having this characteristic. Evidence of being amongst the people of God. To them all things are pure. "Shall see God" — in life's trials, life's prosperity, providential dealings, in all creation, in the sacred page, in ordinances, and, above all, in glory — transforming, satisfying, joyful. "Create in me," etc.

(Dr. J. Caroming.)By the "heart" we are to understand the inward part of man, comprehending the mind and soul with all their faculties and affections, purposes and inclinations, the secret recesses into which mortal eye cannot penetrate.

I. The foliage and branches are of the same kind with the stock that bears them.

1. Before we can bring forth good fruit we must be renovated.

2. There may be the semblance of purity in the life when there is no real principle of holiness in the heart.

II. Purity is

(1)the mind renewed, the

(2)disordered spirit restored, and

(3)conformed to the " image of God," in righteousness and true holiness.

III. From the definition of the principle there are three things which it. includes.

1. Frank and genuine sincerity in opposition to dissimulation and deceit.

2. Spiritual worship in opposition to that which is formal.

3. A holy and heavenly mind, in opposition to one that is polluted and sensual.

(J. E. Good.)

I. A great privilege proposed by our Saviour to His followers. "They shall see God" — in this life and in heaven.

II. The qualification required for this enjoyment — parity of heart. Nature and necessity of heart-purity.

1. Try your hopes of heaven by this rule.

2. Follow after purity — heart and life.

(Henry Grove.)See here what is the beauty that sets off a soul in God's eye: purity of heart.

I. Thou who art never so beautiful, art but a spiritual leper, till thou art pure in heart,

1. Therein God sees His own picture drawn.

2. Holiness is a beam of God.

II. Thou who art pure in heart hast the angel's glory in thee, and the embroidery and workmanship of the Holy Ghost upon thee.

III. The pure heart is God's paradise, where He delights to walk; it is His lesser heaven. The dove delights in the purest air; the Holy Ghost, who descended in the likeness of a dove, delights in the purest soul. How may this raise the esteem of purity! This is a beauty that, never fades!

(Thomas Watson.)

I. Purity of heart stands in direct opposition. to that external affectation of purity which is the offspring of hypocrisy.

1. Actions are the outward symbols or expressions of virtue and vice, not virtue and vice themselves.

2. Actions when separated from their motives are indifferent, but it is the disposition of benevolence by which the mind is actuated in which the virtue lies.

3. Words, like actions, when separated from their motives, are indifferent; but it is the inward malignity of soul from which the words proceed, in which the vice consists.

4. The form of purity, like that o! godliness without its power, is only a delusive counterfeit.

5. All external services and sacrifices are of no value without this internal purity.

II. Purity implies the absence of moral grossness. Whatever is defiled is essentially repugnant to the spirit of purity.(1) By the law of nature clouds darken the face of the sky, fogs and vapours stagnate and corrupt the air.(2) By the law of conscience and religion, moral blots and corruptions stain the beauty of the soul, and cast a shade upon its brightness.

III. Purity is an active and vigorous disposition, which incessantly prompts the soul in which it resides, to(1) admire what is amiable;(2) To approve what is excellent;(3) To relish what is delicate;(4) To pursue what is refined. Purity is the only way to blessedness-purity is blessedness itself.

(David Lament, D. D.)

(E. J. Haynes.)

(E. J. Haynes.)

(E. J. Haynes.)Pure heart is "blest" in his relations with his fellow-man. Pure Heart is blest because he knows no envy of another's success jealousy at another's praise. Dear, simple old heart, it never occurs to him that there is any less of summer's sun for him because a million others bask in its beams. O King Great Heart! thyself no man's enemy, thou thinkest no man thine, but dost beam upon the world like the October sunset upon the harvest fields. "He shall see God." How? Thus. Mozart and his friend, the royal huntsman, went forth arm-in-arm to the fields. The wind came up heavily through the copse of trees. "Look!" says the hunter, "it will startle a hare!" "Listen!" says Mozart, "what a diapason from God's great organ!" A ]ark rose on soaring wing, with its own sweet song. "Look!" says the gamester. "what a shot!" "Ah!" says Mozart, "what would I give could I catch that thrill!" There be dull souls who cannot see nor hear. Are they sick? "Oh! what misfortune!" Are they bereaved? "Some enemy hath done this!" Are they well and prosperous? "Good luck!" Not so Pure Heart. He can see God's hand in every sorrow chastening for good; God's face in every blessing; God's smile in the morning light, the blossoming harvest, and the evening shade; His heart is attuned.

(E. J. Haynes.)

II. They shall see Him. This word expresses immediate intuition of what is plainly offered review. Now we see through a glass, darkly. Wilt thou see God's wisdom, power, love, holiness, glory?

1. This is an appropriating vision.

2. It is an assimilating vision.

3. It is a satisfying vision.

III. How excellent the soul of man which is capable of such felicity!

IV. If such be the nature of the future blessedness, then a change of heart is requisite to enable us to enjoy it.

V. What gratitude do we owe to that God who has provided such a felicity for His children.

VI. What a source of consolation under the afflictions of life.

VII. This subject calls us to mourn for the folly of the children of men, who for toys barter away glory and immortality.

(H. Kollock, D. D.)

2. In the ordinances of the gospel.

3. In the dispensation of Providence.

4. In the day of judgment.

5. In heaven for ever.

(J. C. Edwards, M. A.)

(The Abbe Beutain.)

2. This is further illustrated by remembering distinctly that the normal or right state of the mind — the state in which its faculties and susceptibilities are properly adjusted in relation to each other and in relation to their objects — is just what our Saviour means by purity in heart. As the normal condition of the eye is not when the optic nerve is paralysed or otherwise diseased, nor when the surface is covered by a film, nor when inflammation or a mote under the eyelids makes the light painful, but only when all obstruction or disease is absent, so the normal condition of the mind, as made for the knowledge of things invisible and eternal, is not when its sensibilities are perverted by selfishness, not when sin reigns within, but only when the heart is pure.We may now inquire, What is the blessedness of thus seeing God?

1. To see God is to see the central light which reveals the order and beauty of the universe. The unity of all created things is found only in their relation to God's power, to His love and wisdom, to His plan and government.

2. To see God is to see the fountain of all blessedness. Such intuition of God's glory is identical with the peace of God that passeth all understanding

3. Such an intuition of God as this promise assures to the pure in heart is that for which the soul was created. It is the soul's chief end, and therefore it is the highest blessedness of which the soul is capable.

(L. Bacon.)

1. It is the preserver of life.

2. It is the preserver of prosperity.

3. It is the preserver of happiness.

4. They are not easily offended.

5. If offended they are not irreconcilable.

6. They exert themselves to reconcile contending parties.

7. Their great effort is to reconcile sinners to God.

II. THE REWARD WHICH AWAITS THEM.

1. They are the children of God by regeneration.

2. By adoption.

3. By their relationship to our Lord Jesus Christ.

4. They shall be acknowledged as the children of God.

(J. Jordan.)

II. THE WAY IN WHICH THEY ARE SHOWN.

1. To compose differences which may exist between ourselves and others.

2. By striving to bring others to a knowledge of Jesus, that they may know the true peace.

3. In the endeavour to make peace between others.

(W. Reeve.)

II. He must understand the true cause of disagreement.

III. He must take a deep interest in the contending parties.

IV. He must obey the Divine call for inter:position.

V. He must believe that God has made provision for pacifying world.

(Caleb Morris.)

1. He is a Lover of peace.

2. He is a Maker of peace.

II. DELINEATE CHRISTIANS AS PEACEMAKERS.

1. They love peace.

2. They make peace.

3. They promote peace.

III. THEIR BLESSEDNESS.

1. They are pronounced God's children.

2. They have the inward happiness of self-approval.

3. They look forward to being rewarded by God.

(J. G. Horton.)

I. Before they can become true peacemakers and be entitled to this beatitude, they must seek and obtain inward peace for themselves (Ephesians 2:13-17).

II. It then becomes their duty to promote peace and restore it where lacking — between man and God, and man and man — in the Church, in the community, in the world at large.

III. The means to be employed. To obtain peace for ourselves and lead others to its possession, we must use the means of grace. To reconcile man to man, we must set an example of peace (Romans 12:18).

IV. Then we shall be blessed.

1. In the enjoyment of peace (John 14:27; James 3:18).

2. In being known as the children of God, etc.

(L. O. Thompson.)

II. In SOCIETY.

III. In the CHURCH.

IV. In the STATE.

(J. Mackay, B. D.)This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace a blessed work.

I. The peace a godly man seeks is not to have a league of amity with sinners, though we are to be

(1)at peace with their persons, yet we are to have war with their

(2)sins

(3)Grace teacheth good nature; we are to be civil to the worst, but not twist into a cord of friendship; that were to be brethren in iniquity.

II. We must not so far have peace with others as to endanger ourselves.

1. If a man hath the plague, we will be helpful to him and send him our best receipts, but we are careful not to suck his infectious breath.

2. So we may be peaceable towards all — nay, helpful.

3. Pray for, counsel, and relieve them, but let us take heed of too much familiarity, lest we suck their infection.

4. We must so make peace with men that we do not break our peace with conscience.

III. We must not so seek peace with others as to wrong truth.

1. Peace must not be bought with the sale of truth.

2. We must so seek the flower of peace as not to lose the pearl of truth.

3. Truth is the most orient gem of the Church's crown.

IV. We must not let any of God's truth fall to the ground.

1. We must not so be in love with the golden crown of peace as to pluck off the jewels of truth.

2. Rather let peace go than truth,

(Thomas Watson.)

1. They that are desirous to preserve peace among their neighbours.

2. They that avoid and endeavour as much as they can to discourage and prevent in others those practices which are the usual means of raising quarrels and contentions among men.

3. They who avoid backbiting, tale-bearing, slander, detraction, and the like.

II.

1. The peaceful man, if there be any dissension already begun among them, will endeavour to incline parties to coolness and moderation.

2. If his neighbours will not be subdued by his good words and entreaties, he can at least in a great measure allay the dissension.

III. By promoting peace we(1) do a work pleasing to God,(2) and for which we shall receive abundant reward.

(Bishop Ofspring Blackall, D. D.)

I. By eternal generation: so Christ is the natural Son of His Father (Psalm 2:7).

II. By creation: so the angels are sons of God (Job 1:6; Job 38:7). When the morning stars sang together, and all the sons of God shouted for joy.

III. By participation of dignity: so kings and rulers are said to be children of the High God (Psalm 8:2, 6).

IV. By visible profession: so God hath many children. Hypocrites forge a title of sonship (Genesis 6:2).

V. By real sanctification: so the faithful are particularly and eminently the children of God.

(Thomas Watson.)Let us carry ourselves as becomes the children of God.

I. In obedience.

(1)Obey God out of love;

(2)readily;

(3)every command of His.

II. In humility. Look in the glass of God s Word, and see therein our sinful spots.

III. In speech.

1. Grace must be the salt that seasons our words.

2. Sobriety must govern our actions. Error is a spiritual intoxication.

IV. In fidelity. Faithful in all things.

V. In sedulity. We must labour in a calling: God will bless our diligence, not our laziness.

VI. In magnanimity.

1. Must do nothing sordidly.

2. Must not fear the faces of men, but be brave-spirited as Nehemiah.

VII. In sanctity. Holiness is a diadem of beauty. In this let us endeavour to imitate our heavenly Father.

VIII. In cheerfulness. Why do the children of God walk so pensively? Are they not heirs of heaven?

IX. Let us carry ourselves as the children of God in holy longings and expectations. Children are still longing to be at home. There is bread enough in our Father's house. Oh, how we should ever be longing for home!

(Thomas Watson.)There is a fulness of meaning in the term as it stands in the Scripture, which includes both the effort; to make peace, and the disposition of the mind towards it.

I. A man may be officially or otherwise employed in composing a difference that exists between two families or two individuals, without possessing the spirit and disposition of peace which the word includes.(1) No one can be the peacemaker of the text without; he(2) possesses a peaceable and conciliatory disposition.

II. The duty combines the attempt to reconcile men to God, through the peace-speaking blood of the cross, with the effort to heal the breach of friendship which has been made among individuals.(1) This of all labours the most noble and Divine.(2) We overlook the most essential part of making peace if we confine our endeavours to the composing of differences among men, while we(3) pass by multitudes around us who are "contending with their Maker."

(J. E. Good.)

1. He is a citizen.

2. He is a neighbour.

3. He is a Christian.

II. Declare his BLESSEDNESS.

1. He is blessed of God.

2. He is one of the children of God.

3. They shall be called the children of God.

III. Set the peacemaker TO WORK.

(C. H. Spurgeon.)

"How rare that task a prosperous issue finds,

Which seeks to reconcile discordant minds!

How many scruples rise to passion's touch!

This yields too little, and that asks too much.

Each wishes each with other's eyes to see:

And many sinners can't make two agree:

What mediation, then, the Saviour showed,

Who singly reconciled us all to God."The first man who read the lines was so strongly impressed by them that he hastened from his house to call immediately upon his offended friend; the friend had also read the lines, and, being affected by them, had done the same, and the offended persons met each other in the street. A reconciliation instantly took place — a reconciliation which, it is believed, was never interrupted or regretted by either of those useful and highly esteemed men.

1. Negative persecution which falls short of violence.

2. Domestic persecution.

3. Private persecution.

4. Public persecution.

II. THE FOLLY AND WICKEDNESS OF THOSE WHO INFLICT PERSECUTION.

1. It is contrary to mound reason.

2. It is contrary to sound policy.

3. It is contrary to Scripture.

4. Persecution for righteousness is virtually aimed at Christ.

III. THE HAPPINESS OF THOSE WHO ENDURE IT.

1. They are furnished with satisfactory evidence of the sincerity of their religion.

2. They are blessed in the enjoyment of those consolations which are generally administered under circumstances of persecution.

3. They largely share the sympathy of the children of God.

4. They are encircled with high associations," so persecuted they the prophets which were before you."

5. They are blessed. in extensive usefulness.

6. Great reward in heaven.

7. Let us be thankful that we are happily exempted, in a great measure, from the evil of persecution.

8. Let us not go out of our way to provoke persecution.

9. Support those who suffer persecution.

(E. Clagton.)

I. The nature of true religion.

1. Its principles — These are spiritual — unpopular — present. Not something without a man, but within. Not of earth, but from above. They are: poverty of spirit, docility of mind, intense aspirations after God, purity of heart.

2. Its practice. Penitential sorrow, mercy, peaceableness, endurance.

II. The blessedness of those who possess true religion. They have peace, true satisfaction. They enjoy all spiritual blessings. they are children of God — then all things are theirs.

1. Have you in possession the principles of true religion?

2. Do you daily reduce them to practice?

(Good Seed for the Lord's Sowers.)

II. THE SUBJECTS OF PERSECUTION. Many suffer for their own peculiarities.

III. THE PROMISE belonging to it — "Great is your reward in heaven."

(W. Reeve, M. A.)

1. It is seen in marked disrespect.

2. In the Christian's company being avoided.

3. In ridicule and slander.

II. THE CAUSES of persecution.

1. The degenerate state of the world.

2. The influence which Satan exercises over the minds of men.

3. The conduct of Christians in the world.

III. The MANNER. in which we are called to suffer persecution. "Rejoice," etc.

1. Because the terra of our suffering at most can be but short.

2. Because we suffer in a righteous cause.

3. Because we have the most illustrious example.

4. Because if we suffer with Christ we shall also reign with Him.

IV. The ENCOURAGEMENT afforded.

1. So persecuted they the Prophets.

2. They possess the kingdom of heaven.

3. Great is their reward in heaven.

(J. Jordan.)

I. The GROUNDS of persecution.

II. The TIMES.

1. In heathen lands.

2. When its professors are despised, and in a minority.

3. When their doctrines strongly clash with reigning maxims and controlling interests.

III. The WAYS.

1. Reviling.

2. Slandering.

3. Injuring.

4. Destroying:

IV. The EXTENT.

1. Upon property.

2. Upon relatives.

3. Upon good name.

4. Upon life.

V. The REWARDS.

(L. O. Thompson.)

1. See this illustrated.

2. The form of the persecution. Reviling, injurious treatment, slander.

3. The ground of it. Because righteous.

4. The source of it. Enmity against God.

II. To VIEW PERSECUTION AS A GROUND OF REJOICING.

1. As an attestation of Christian goodness.

2. It connects you with the Prophets.

3. It brings great reward in heaven. Expect persecution; bear it; profit by it.

(T. G. Horton.)

I. True godliness is usually attended with persecution.

1. Christ died to take the curse from us, not the cross.

2. Piety will not shield us from suffering.

3. The way to heaven, though full of roses in regard of the comforts of the holy, is full of thorns in regard of persecutions.

4. Before Israel reached Canaan, a land flowing with milk and honey, they must go through a wilderness of serpents and a Red Sea.

5. So, the children of God in their passage to the Holy Land, must meet with fiery serpents and a Red Sea of persecution.

II. Christianity is sanctity joined with suffering.

1. Saints carry Christ in their hearts, and the cross on their shoulders.

2. Christ and His cross are never parted.

3. It is too much for a Christian to have two heavens — one here and one hereafter.

4. What is the meaning of the shield of faith, the helmet of hope, the breastplate of patience, but to imply that we must encounter with sufferings?

III. Was Christ's head crowned with thorns, and do we think to be crowned with roses?

1. If we are God's gold, it is not strange to be cast into the fire.

2. Persecutions are pledges of God's love, badges of honour.

3. In the sharpest trial there is sweetest comfort; God's fanning His wheat is but to make it purer.

(Thomas Watson.)

I. WHAT IS PERSECUTION?

1. An abuse of power employed to the harm of another, with something of eagerness, pursuit, and perseverance.

2. No mortal is so weak, so wholly destitute of power, but that he has wherewithal to be some way or other upon the offensive; so there is no one in his turn is not some way or other capable of persecution.

3. The meanest vassals upon earth can have the insolence to say, "With our tongue we will prevail! our lips are our own, who is lord over us? "

II. Persecution for RIGHTEOUSNESS' SAKE. Men may be said to suffer persecution for righteousness' sake when they suffer for doing the duties of their stations, not in those acts alone which respect the faith and worship of God (though these more especially), but throughout the whole stage of Christian virtue, as princes, magistrates, subjects, or Christians.

1. When a prince is made uneasy by potent factions in the government, when designs for public good are directly opposed, or artificially frustrated, then is he persecuted.

2. When a magistrate finds a weight thrown in the scales of justice, and the furious power of parties bears heavy on his hands, then is he persecuted.

3. When a faithful subject's good deeds are lessened and undervalued or skillfully ascribed to ill ends: in a word, whenever he suffers in his goods or good name for adhering unmovably to an even course of duty, then is he persecuted.

4. When a man's sobriety and conscientiousness are traduced as preciseness; his firm adherence to well-established principles, as stiffness, bigotry, and narrowness of mind; his moderation disputed — then is he persecuted.

(Lancelot Blackburn.)Persecution, in the Scriptural use of the term, is evil treatment on a religious account.

I. It is the infliction of an injury, or the withholding of a right, because the person thus persecuted renders what he regards a duty to his God.

(1)Every person who suffers in his name, person, or family, for the faithful discharge of what he considers to be his duty to God, and who is actuated,

(2)not by a spirit of pride, or affected singularity, but by a

(3)commendable regard to Divine authority, and a

(4)sincere intention of promoting the interests of Christianity, and the good of man, is "persecuted for righteousness' sake."

II. There are other modes of persecution.

1. The carnal mind in its "enmity against God" has devised crafty and cruel schemes for the "vexation and embarrassment of the servants of Christ.

(1)There is persecution "by speech."

(2)"Men shall revile you."

(J. E. Good.)

(Spencer.)

I. A person. A unique person.

III. A unique person who claims to be Lord of our life. What are we to do for the sake of Christ? To labour and suffer.

(Dr. Mellor.)

2. All beings capable of love and hatred must, if placed together, act with direct regard to each other, and they will do many things for each other's sake.

I. WHAT IS THE NATURE OF JESUS' CLAIMS?

1. Jesus claims work for His sake.

2. We owe to Jesus Christ patient endurance of suffering for His sake.

3. Jesus claims cheerful and generous gifts for His sake.

4. Jesus claims attachment to life, with a readiness to die, for His sake.

5. Jesus claims the devotion of ourselves to Him.

II. SOME OF THE MEANS BY WHICH WE MAY STIR UP OURSELVES TO RECOGNIZE THESE CLAIMS MORE CORDIALLY.

1. Distinct ideas of the person of Christ are essential to our being moved by considerations which originate in Himself.

2. Frequent meditation upon the service He has rendered.

3. In order to this we need the communion of the Holy Ghost.

(S. Martin, D,D.)The words bring before us the relation of the Christian to his living and loving Lord.

I. Let us seek clearer views of the INFLUENCE of Christian motive. Christ has certain peculiar and special claims on us. There is the authority of His Godhead. The love of His incarnation and death.

II. Let us get a juster estimate of its RANGE.

1. It bears on our efforts after personal holiness.

2. On the Christian's work for others.

3. It extends to the enduring of suffering for conscience' sake.

4. It applies to the sacrifices we are required to make. This principle possesses a testing power to reveal whether or not we are what we profess to be as followers of Christ.

(Dr. W. M. Taylor.)

1. By remembering who bestows it.

2. It is in heaven.

3. It meets and satisfies the yearning of the saints here.

4. It exceeds our power to measure.

5. It is connected with recognition of service.

6. It is freed from all admixture of sorrow.

7. It is carefully prepared for us.

8. It is certain.

9. It is the highest elevation.

II. Consider it as a legitimate MOTIVE TO ACTION (Hebrews 10:35; Hebrews 11:26).

III. Concluding REFLECTIONS.

1. The saints' great reward, not in this life.

2. They have an ever-brightening prospect.

3. God's desire to stimulate us to a better life by revealing to us the great reward.

4. A support in trial.

(J. W. Hussey, M. A.)

II. Is not this the DOCTRINE OF ELECTION as our Saviour understood it? God's people are chosen, not for their own comfort, but to show men the beauty of the Divine life, and to raise them to the same level.

III. IT IS QUALITY MORE THAN QUANTITY that does God's work in the world. All history and progress are at bottom the life-story of the chosen few.

IV. It should be one great object of our prayer and effort to KEEP UP THE MORAL AND SPIRITUAL STANDARD OF THE ELECT FEW.

(J. G. Greenhough, M. A.)

2. They should seek to prevent the corruption of public amusements.

3. They should seek to prevent the corruption of parochial and political. life.

4. They should seek to prevent the corruption of commercial life.

(G. W. McCree.)

2. Salt is intended to preserve.

3. Salt has also a consuming power. There is something sharp, biting, and aggressive in it. Laid on a wound it is painful. The Christian often pains men to heal them.

(T. Christlieb, D. D.)

I. THE HIGH TASK OF CHRIST'S DISCIPLES AS HERE SET FORTH. This metaphor involves two things: a grave judgment as to the actual state of society, and a lofty claim as to what Christ's followers can do for it. It is corrupt; you do not salt a living thing. It is the power and obligation of the good to arrest corruption by their own purity. The example of Christian men is not only repressive, it ought to tempt forth all that is purest in the people with whom they come into contact. Salt does its work by being brought into close contact with the thing which it is to work upon. It does its work silently, inconspicuously, gradually.

II. THE GRAVE POSSIBILITY OF THE SALT LOSING ITS SAVOUR. It is evident that there is the obliteration of the distinction between the salt and the mass into which it is inserted. Is there any difference between your ideal of happiness and the irreligious one?

III. The solemn question, Is THERE A POSSIBILITY OF RESALTING THE SALTLESS SALT, OF RESTORING THE LOST SAVOUR? These words not to be pushed to the extreme.

IV. THE CERTAIN END OF THE SALTLESS SALT. YOU cannot put it upon the soil; there is no fertilizing virtue in it. You cannot even fling it into the rubbish heap; it will do mischief there. Pitch it out into the road; it will stop a cranny somewhere between the stones when once it is well trodden down by men's heels. That is all it is fit for. God has no use for it; man has no use for it.

(A. Maclaren, D. D.)

I. The world as constituting the particular sphere of the Christian's influence. Moral state of the world at large, and that portion in particular where our influence is most felt. How insensible are we of it, etc.

II. Illustrate and apply this interesting and important truth. Explain the metaphor. All true believers in Jesus are denominated the " salt of the earth," because all that is Divine and holy and precious exists in them, and in them only. The moral influence of the Christian, as it is exerted, applies to the Church in its collective capacity.

III. The decay of the inner life, as manifested in the impaired vigour of Christian influence, figuratively set forth by the "salt that hath lost its savour," and its consequent unprofitableness. The salt may again be salted — the inner life may be revived.

(Dr. O. Winslow.)

I. In its CONSTITUENT ELEMENTS. As salt is made up of chlorine and sodium chemically united, so a Christian character is composed of faith and works in union.(a) As chlorine gas is a deadly poison by itself, so faith without works killeth.(b) As the metal sodium is destitute alone of the saving quality of salt, so works without faith are destitute of merit to save the soul.(c) As the chemical union of the two elements forms a third substance, with a new and useful quality, so faith and works, when united, give life and efficiency to Christian character.

II. In its EFFECTS.(a) As salt prevents corruption and decay in animal and vegetable matter, so Christian character is the antidote of vice in the individual and in society.(b) As salt promotes digestion, and thus prevents deadly disease, so Christian character enables the soul to digest and profit by the various dispensations of Providence.(c) As salt renders palatable otherwise distasteful food, so a Christian character sweetens life's disappointments, and changes its crosses into crowns.

(P. S. . Davis.)There are three ideas suggested by the representation in the text.

I. The first is INSIPIDITY, OR TASTELESSNESS.

(1)This is the case, truly, where THE SAVOUR OF THE GOSPEL DOES not prevail.

(2)There you will find no

(3)moral beauty, no

(4)fruits of benevolence and mercy.

(5)How insipid the dear delights even of the family, the sanctuary, and the sequestered recesses of the closet, if there be no manifestations of His love, or indications of His presence, to the spiritual and regenerate heart.

II. The second idea is FOLLY AND IGNORANCE,

1. True religion is wisdom.

2. Wickedness is folly.

3. Wicked men are as unwise as they are offensive to God.

4. True piety is an evidence of a well-seasoned and enlightened mind.

III. The third idea is TENDENCY TO DECAY.

(1)Mortality is the law of nature.

(2)All hasten to corruption. The figure denotes

(3)moral corruption.

(4)When health has left the physical frame, we say it is diseased;

(5)when life has fled, we say it is dead.

(6)We use the same figure and language to describe the dreadful disorders of the immortal soul.

(7)When the principle of love to God does not govern all its faculties, we say they are under a moral distemper.

(8)If the Divine Spirit breathes not the "breath, of life" into it, we say it is "dead in trespasses and sins."

(J. E. Good.)

(Dr. D. Fraser.)

(J. G. Greenhough, M. A.)

(W. M. Thomson, D. D.)

(Globe Encyclopaedia.)

1. By reflection.

2. By dispersing it.

(L H. Evans, M. A.)

1. These words proclaim the moral grandeur of His sentiments.

2. They show the Divine wisdom of His doctrine.

3. The prophetic grasp of His language.

II. THESE WORDS AS THEY SPECIFY THE CHRISTIAN.

1. Here is a distinction of persons — "Ye."

2. A distinction of principle — "light."

3. A distinction of efficacy — "light of the world."

III. THESE WORDS AS THEY ILLUSTRATE THE WORLD.

1. The world is dark in reference to God.

2. The world is dead, Christianity its salt.

(R. Montgomery, M. A.)

1. The world is dark.

2. A contrast to the gloom — of a principle, the antagonist of this moral darkness. Believers are "the light of the world."

(1)As in their own souls they possess Christ.

(2)As in their life and labour they exhibit Christ.

II. APPLY THIS TRUTH TO THE CASE BEFORE US.

1. In the way of privilege.

2. In the way of duty and obligation.

(F. Goode, M. A.)

I. EXPLAIN THE SYMBOL.

1. Light an emblem of purity.

2. Knowledge.

3. Action.

4. Unity.

5. Benevolence.

II. ENFORCE THE DOCTRINE.

1. The test of discipleship.

2. The criterion at the judgment.

(W. W. Wythe.)

I. The WORLD'S MORAL DARKNESS IMPLIED. Jesus knew all the attainments of the earth, and He could appreciate their excellency and beauty too;... but nothing of all this could east light on the deepest problems that agitate the human heart — what must I do to be saved? Beneath the surface of all this beauty... we find lurking the most revolting immorality. It is the light of Christianity that solves the deepest questions and answers the most anxious inquiries of mankind. The object of light is to disclose what would be otherwise unseen. This light discloses God, the way to heaven, etc. This holy light possesses a peculiar character, which the light of mere science, literature, or secular knowledge has not and cannot have. And since its dawn, even those bright things that were proposed as substitutes for it, this light has seized and made handmaids to it. Science and religion need not be divided.

II. CHRISTIANS ARE THE BEARERS OF THIS LIGHT INTO ALL THE ENDS OF THE WORLD. Kindled from the Sun, they are to go forth and cast their light upon the world. Our mission is to enlighten the sphere in which we are placed, etc.

(Dr. J. Cussing.)

I. The true disciple's POSITION and calling. His position is like that of a city set on a hill, eminently conspicuous; he "cannot be hid," and he ought not to try to be hid. His calling is from the elevated position he occupies, to shed light upon the whole world.

II. The QUALIFICATIONS needed by Christ's disciples for a right discharge of the duties of their position and calling (vers. 3-10):

III. The REWARDS of a right discharge of our duties as true disciples. The hatred of men, the esteem and love of men, the unspeakable blessedness of seeing others led by our influence to worship God (ver. 16; 1 Thessalonians 2:19), the approval of God (ver. 9), everlasting blessedness (vers. 3, 8, 12; Revelation 21:10).

(The Preachers' Monthly.)These words are descriptive of: —

I. The genuine Christian's character — "light."

II. The Christian's place and functions.

III. The Church's responsibility.

(James Stewart.)Example is the source of the Christian's most powerful influence on the world. In analyzing that power there are three or four elements.

I. It is the most successful method of illustrating truth and imparting instruction.

II. It is a demonstration of the practicability of religious life, as well as the truthfulness of Christianity, and the most successful method of removing objections to it.

III. It attracts attention.

IV. It is the most successful method of reproving wrong-doing.

V. It is also the most successful way of winning the esteem of the world.

(Christian Age.)

(Anecdotes.)

(Anecdotes.)

I. CHRISTIAN PROFESSING. TO let our light shine is, undoubtedly, to make a Christian profession. This implies that the true light has been kindled in us. This Christian profession should be made in union with the Church of Christ.

II. CHRISTIAN CONSISTENCY. If the light which you let shine in your profession be the true light, there will be good works to be seen. The lowest requirement of Christian consistency is the absence of every evil work — the least immorality vitiates the entire profession. This Christian consistency requires nonconformity to the world, and the good works of an active Christian life.

III. CHRISTIAN INFLUENCE. This will be the result of Christian consistency. Our Heavenly Father shall be glorified by the influence for good we thus exert over the minds of those who see our good works. They will ascribe to God the power by which we have been made what we are. They will recognize the truth and Divinity of Christ's religion, and many will be thus led to embrace it for themselves. How does the matter stand between our profession and our conduct?

(W. S. Dewstoe.)

II. How CAN MEN, THE CREATURES, BE SAID TO GLORIFY THE CREATOR? "God is the eternal fountain of all honour and glory, therefore, strictly speaking, cannot be dishonoured; He cannot but be glorified, because to be Himself is to be-infinitely glorious. God is glorified by our repentance — faith — charity.

(H. Hughes, M. A.)

(H. Hughes, M. A.)

2. The next thing to do with a lamp is to set it where it may be seen and give light.

3. A lamp must be fed with oil, or it will not keep alight.

4. A lamp must be trimmed if it is to give a good light.

(H. J. Wilmot Buxton.)

I. That religion, if it exists, cannot be concealed.

II. That where it is not manifest in the life, it does not exist.

III. That professors of religion, who live like other men, give evidence that they have not been renewed.

IV. That to attempt to conceal or hide our light is to betray our trust, and hinder the cause of piety, and render our lives useless.

V. That good actions will be seen, and will lead men to honour God.

(Dr. A. Barnes.)

1. A Divine work.

2. A separating work.

3. A personal work to every man who is the subject of it.

4. A work which needs sustaining.

5. It consecrates a man entirely to the service of light.giving.

II. Consider the PLACING.

1. Negative.

2. Positive.

III. The SHINING.

(C. H. Spurgeon.)

II. THE CERTAINTY THAT IF WE ARE LIGHT WE SHALL SHINE. The nature and property of light is to radiate. All earnest Christian conviction will demand expression; and all deep experience of the purifying power of Christ upon character will show itself in conduct.

III. This obligation of giving light is still further enforced by the thought that THAT WAS CHRIST'S VERY PURPOSE IN ALL THAT HE HAS DONE WITH US AND FOR US. It is possible for good men to smother and shroud their light. We can bury the light of the Word under cowardly and indifferent silence.

IV. LET YOUR LIGHT SHINE. Candles are not lit to be looked at, but that something else may be seen by them. Men may see God through our works.

(A. Maclaren, D. D.)

(A. Maclaren, D. D.)

(A. Maclaren, D. D.)

II. WHY SHINE. Not to be seen of men. The Christian must show that he is earnest about religion. Habitual holiness is required. There must be a proper control of the temper. He must shine: —

1. As a member of society he must be blameless.

2. As a subject he must be orderly.

3. As a member of the Church of Christ he must show good will.

4. As a neighbour he must be accommodating.

5. As a father he will have proper regard for the spiritual good of his children.

6. As a son he will show the excellence of his principles.

7. As a master his Christian character must shine.

8. As a servant he will be obedient.

9. He must keep within the limits of his proper place.

(E. Cooper.)

1. The world, though corrupt, is very sensible of what Christian practice ought to be.

2. The withholding of a good example may be more fatal to religion than positive irregularities, because the turpitude of the latter destroys their power of seduction.

3. The scandal is, not to see religion opposed by unbelievers, but that Christians dare not maintain their religion with zeal and proclaim it as their greatest honour and glory.

4. It is not enough to be Christians only to ourselves, we must be so before God and men.

5. We are naturally inclined to imitation.

6. Not only the honour but the progress of religion depend upon your examples. The greatest praise we cam bestow upon a religion is to practise it.

(S. Partridge, M. A.)

I. The positive injunction that Christians are to do all in their power TO SECURE THAT THEIR LIGHT SHALL SHINE AS BRIGHTLY AS POSSIBLE.

1. This is to be done by the position we take up.

2. By the character which we form.

3. By the exertions which we make for the conversion of our fellow men.

II. Look at the negative side of this injunction, which requires that we REMOVE EVERYTHING WHICH TENDS TO HIDE OR OBSCURE THE LIGHT.

1. We should get rid of that undue reserve which keeps the real character from being as powerful an influence for good as otherwise it might be.

2. We should avoid all self-display.

(W. M. Taylor.)

1. The glory of God.

2. The well-pleasing of men.

II. THE MEANS BY WHICH THIS WITNESS-BEARING MAY BE THE MOST EFFECTUALLY DONE.

1. Light is derived, and therefore humble.

2. Light is self-evident and consistent.

3. Then the light is a joyous and happy sort of thing.

(W. M. Punshon.)

1. The word light implies a saving knowledge of the truth.

2. Holiness of heart and life.

3. Happiness.

II. THEIR DUTY. Christians are made what they are to attract the world. Must use their blessings for the good of others, their knowledge, holiness, and happiness.

III. THEIR MOTIVE.

1. That they may see your good works, not yourselves, but your actions. Three things are necessary to render a work good.

(1)It must be done under the influence of faith in Christ.

(2)From love to God

(3)with a view to His glory.

2. That they may glorify your Father which is in heaven.

(D. Rees.)

1. The passage read to the end will remove the difficulty suggested. "Take heed that ye do not your alms before men to be seen of them." Secrecy in good deeds is not absolute, but relative; not positive, and for its own sake, but in order to exhibit the vitiating effect of ostentation.

2. And so the text seems to offer the antidote to its own difficulty. "And glorify your Father which is in Heaven." Your good works may be seen, and ought to be seen, but to God's glory, and not your own. Not to let our works be seen when they ought to be seen would be to desert our Lord. This rule may serve for some external direction in this perplexed case. Let the separate deeds be hidden, according to the precept of the sixth chapter; let the general design of goodness be known, according to the text. But the principle guide in cases like these is not to be found so much in an external rule as in a spiritually enlightened discrimination, which feels instinctively when is the time for secrecy and when for publicity.How dangerous to our Christian modesty everything must be which takes off from the delicacy of our natural modesty.

1. Do not fear that you incur any danger of ostentation in performing visibly such religious observances as your parents or teachers direct.

2. Be real, let all be really addressed to God.

3. Be consistent.

4. Be modest in other things. These rules will aid spiritual modesty.

(G. Moberley, D. C. L.)

2. There is a right way of shedding light.

3. Men are to see the works, not the worker.

4. Men are affected by what they see.

(W. W. Wythe.)

II. THE DUTY OF CHRISTIANS TO EXHIBIT THEIR LIGHT IN A GODLY CONVERSATION. "See your good works."

III. THE END with a view to which the exhibition takes place. "Glorify your Father which is in heaven."

(W. Curling, M. A.)

II. There is a moral constitution by reason of which Christian qualities seem admirable to men. The eye was not made any more for beauty in the outward world than a man's moral nature was made for beauty in the moral world. Men oppose light and yet light is pleasant to them.

III. It is upon this state of facts that Christ ordained that men should carry their moral faculties up to the highest degree of excellence.

IV. The success of the gospel was made to depend not on preaching, but upon living men.

V. The impressions which a Church makes on the moral consciousness of the community in which it byes is a fair test of its life and power.

(H. W. Beecher.)

I. The holy and exemplary lives of Christians will naturally attract the eyes of unbelievers. By so doing will engage them in some serious reflections upon the Christian religion.

II. The holy and exemplary lives of Christians provoke men to a curious observation and examination of them, and also of the grounds and principles from which they proceed.

III. The holy and exemplary lives of Christians will be a sure means of recommending them to the favour and esteem, love and friendship, of unbelievers; and consequently a sure means of gaining opportunities of conversing familiarly with them, insinuating truth into them, and making them willing and easy to receive it.

IV. The holy and exemplary lives of Christians will so powerfully represent to unbelievers the reasonableness and excellency of the Christian religion, as well as the usefulness and advantage of it, towards the present and future happiness and well-being of mankind, that they will be led to examine into the grounds of it. Hence it appears that we ought frequently to contemplate the examples of good men, out of which there are so many and so great advantages to be drawn. We should learn in them to see our own faults, and to mend them.

(Sir William Dawes, Bart. , D. D.)

(W. M. Taylor.)

(W. M. Taylor.)

(S. Slocombe.)

2. A reproducer of this light.

3. A prism, analyrically solving this moral light, and exhibiting its beauties of colour.

(S. Slocombe.)

(Dr. D. Fraser.)

(Dr. Parker.)

(D. Fraser, D. D.)

(D. Fraser, D. D.)

(A. Maclaren, D. D.)

(A. Maclaren, D. D.)

(A. Maclaren, D. D.)

(F. Goode, M. A.)

1. If the cause be immutably good, the operation and effects must be the same; especially if the cause be infinitely wise; all this is evident from the Word of God. If any persons declare that the moral law is altered, to be consistent, they must also suppose that the Divine nature is altered.

2. The law of God is perfect, the ceremonial law was imperfect. The moral law being perfect, the impress of the Divine image, it cannot be done away.

II. THE GREAT END THAT OUR LORD HAD IN VIEW WITH RESPECT TO THE MORAL LAW — "to fulfil." He undertakes this important work with the greatest cheerfulness, lie was obedient to the moral law in His childhood. Sufferings were necessary as well as active obedience. Our Lord set forth the spirituality of the moral law, and could not after that set about to destroy it.

(W. Kemp.)

II. He fulfilled the law by developing it.

III. He fulfilled the law by generalising it and making it universal.

1. Breaking down class distinctions.

2. He abolished national distinctions in morality.

3. He abolished sex distinctions in morality.

(J. C. Jones.)

II. TO EMBODY ITS PRINCIPLES.

III. TO HONOUR ITS BREACH.

1. It had been broken in the practice of man, and He. came to atone for it.

2. It had been broken in the estimation of man, and He came to show him its glory.

IV. To SECURE ITS FULFILMENT.

1. By the presentation of a sufficient motive.

2. By the impartation of Divine power.

(T. Baron.)

I. The greatness of the assumption here made by Christ. Christ accepts the prophecies of the Old Testament as Divine, and points to Himself as their fulfilment.

II. These words of Jesus reveal the historical continuity of Christianity.

III. These words teach us the permanent authority of the moral principles of the Jewish law. Nothing that is moral can be destroyed. We do not need the light of stars when the sun has risen; but the stars are shining still.

(G. S. Barrett.)

II. The MEANING of these words.

1. Christ fulfilled the law in His teaching. He completed it.

2. Christ fulfilled the law by His own personal, unbroken obedience.

3. Christ fulfilled the law by. His sufferings and death.

(W. G. Barrett.)

II. The soul grows great, useful, and happy, not by what it denies, but by what it cordially affirms and loves.

III. Should you not all seek union with some positive, active, trusting Church? Let the Church you seek be broad, but not broad in its destructiveness, but in its soul, hopes, and charity; not broad by the absence of God, but by His infinite presence; not broad like the Sahara, in its treeless, birdless, dewless sands; not broad like the Arctic Sea, in perpetual silence and ice, but broad like an infinite paradise, full of all verdure, fruits, music, industry, happiness, and worship; wide enough for all to come.

(D. Swing.)

(Beecher.)

(Beecher.)As a painter laying fresh colours upon an old picture.

(Hacket.)

I. Let us consider these minor violations of the moral law as they are considered IN RELATION TO THE LAWGIVER HIMSELF. The least commandment has the same authority as the greatest. Little sins will soon acquire all the gigantic proportions of the greatest. It is no paradox to say, that little sins are peculiarly offending in the sight of God, because they are little; in other words, because we run the risk of offending Him for what on our own showing we care very little about, and from which we only expect an insignificant return. It would aggravate the venality of a Judge that the bribe was so paltry. The least sin is aggravated by the small degree of temptation by which it is accompanied.

II. THE AWFUL DANGER OF THESE LITTLE SINS IN REGARD TO OURSELVES. Little sins leave men hardly conscious float they have broken God's law; great sins stir up piercing thoughts. See the peril of little sins, as they are sure to draw greater ones after them. It is fool's sport to play with firebrands. The multiplication of little sins show how we need the merit of an infinite atonement.

(D. Moore, M. A.)

II. That all the commands of God should be preached in their proper place by Christian ministers.

III. That they who pretend that there are any laws of God so small that they need not obey them, are unworthy of His kingdom.

IV. That true piety has respect to all the commands of God, and keeps them (Psalm 119:64).

(Dr. A. Barnes.)

I. Christ does not hereby authorise us to suppose any of His commandments to be little. The meaning is — anything contained under or included in them, though seemingly small to us; as anger, scornful speaking, and reviling is the sin of murder.

II. As little in it, as he accounts of them; that is nothing; they shall be excluded.

(1)Observe the danger of vacating God's commands.

(2)In any respect.

(3)In any one instance.

(Thomas Adam.)

(C. Williams.)

(Newman Hall.)

1. They are all enjoined by the same authority.

2. They are all necessary to be performed in order to eternal life. But when Christ speaks of the least commandment, He alludes(1) to the corrupt doctrine of the Scribes distinguishing God's commands into small and great.(2) Those commandments which are great in respect of the Lawgiver, may yet be least in comparison with other commands of the same law, which are indeed thought greatest. This inequality arises from the inequality of the objects about which they are concerned, our duty to God or man. Sometimes it arises from the latitude that any command hath in it, to our thoughts, words, or actions; a thought is said to be less than an action.

II. What is meant by "BEING LEAST IN THE KINGDOM OF HEAVEN." Either the kingdom of grace, the Church, heaven. Little sins carry great guilt and bring heavy condemnation.

1. This appears in that the least sin is a most high affront and provocation of the great God.

2. It is a violation of a holy and strict law.

3. What a complicated evil every sin is, that the commission of the least makes you guilty of the greatest.

4. The authority of the great God seems more to be despised by the commission of small sins than by the commission of great.

5. Little sins do greatly deface the image of God in the soul. In curious pictures, a little scratch is a great deformity.

6. Little sins have in them ordinarily of temptation, and therefore more of wilfulness.

7. Little sins do maintain the trade and course of sinning.

III. The evil and danger of little sins hath been made apparent: I shall add farther proofs of their AGGRAVATED GUILT.

1. Little sins usually are the destroying sins.

2. Small sins — what they want in weight, usually make up in number. A ship may have a heavy burden of sands, as well as of millstones; and may be as soon sunk with them.

3. It is very difficult to convince men of the great evil and danger of little sins.

4. The allowance of the least sin is a certain sign of a rotten heart.

5. Little sins usually make way for the vilest.

(1)The devil, by his temptations, nurses up youngling sins, till they arrive at full stature.

(2)Natural corruption is of a growing nature.

6. Little sins are the greatest provocations; murder is a reproach to all; unbelief does not provoke public scandal.

7. Damnation for little sins will be most intolerable — here for such little sins!

IV. APPLICATION:

1. If little sins have so much danger, what shall we think of great impieties?

2. Then behold a fearful shipwreck of all the hopes of formalists.

3. What absolute need we stand in of Christ.

4. What cause we have to bemoan and humble ourselves before God.

5. Pray for a tender conscience.

6. Keep alive reverent thoughts of God.

7. Get a more thorough sense of the spirituality of the law.

(Bp. Hopkins.)

(Bp. Hopkins.)

(Bp. Hopkins.)

(Bp. Hopkins.)

(Bp. Hopkins.)

1. A Christian righteousness exceeds a natural or Jewish in that it is positive and not negative.

2. All other righteousness does the orders of God: this does His will. Here lies the greater part of the Christian's obedience — in doing what he knows will please, though it was never laid down.

3. The motive is different.

4. As the moving power is within, so the righteousness is first an inward righteousness.

5. No wonder that such an inner righteousness when it is wrought out, goes very deep, and soars very high. It does not calculate how little it can do for God, but how much.

6. The righteousness of Christ is the exceeding righteousness; in this only can we stand before a holy God.(J. Vaughan, M. A.)

II. THE RIGHTEOUSNESS WHICH WILL OF NECESSITY BE EFFECTUAL Exceed it —

1. In regard to its source.

2. In its quality.

(1)It must be spiritual.

(2)It must be evangelical righteousness; not by the works of the law.

(3)It must be a moral righteousness, possessed as well as imputed.

(4)It must be an essential righteousness, as essential as the air we breathe.Address those whose righteousness does not come up to the standard of the Scribes and Pharisees; those who are trusting in the righteousness of the Scribes and Pharisees; those who through grace have found the effectual righteousness.

(G. Fisk, LL. B.)

1. The seat of righteousness. Both Pharisee and Christian look alike in their conduct; the latter from the heart.

2. The righteousness of the Pharisee is limited by the narrow rule of sectarianism, that of the Christian is wide as the Word of God.

3. The righteousness of the Pharisee is at fault in its source. Its beginning and end is self. Christ is our righteousness.

II. IT EXCELS.

1. In the object of its faith.

2. In enabling the Christian to reach heaven.

(W. D. Harwood.)

I. In KIND.

II. IN SPIRIT.

1. Not of mere outward zeal for the law, but of inward conformity.

2. Not of servile fear, but of filial confidence.

3. Not of religious pride, but of devout humility.

III. In AIM, not to be seen of men.

1. This will rectify our judgment of righteousness.

2. Animate our pursuit of righteousness.

3. Brighten our prospect of righteousness (2 Timothy 4:8).

(Prof. Griffith, M. A.)

II. The nature of that righteousness necessary to our entering the kingdom of God. Ours must " exceed " theirs in its origin, nature, extent, end, effects. The revelation of this righteousness is given in God's blessed Word. It is obtained by faith in the Lord Jesus Christ. who is made unto us, "wisdom," etc. The purity of the Divine law, etc., render this righteousness necessary.

(Dr. Burns.)

1. Orthodox.

2. Popular.

3. Moral.

4. Zealous.

II. ITS DEFECTIVENESS.

1. Superstitious.

2. Servile.

III. THE RIGHTEOUSNESS COMMANDED.

1. Personal.

2. Through faith.

3. Originating in love.

(W. W. Whythe.)

(Beecher.)

1. A speculative knowledge of the truth and doctrines of religion.

2. A scrupulous observance of the forms of religion.

3. A freedom from scandalous sins.

II. ITS DEFECTIVENESS AND INSUFFICIENCY.

1. The righteousness here spoken of is insufficient for justification.

2. It is insufficient as the evidence of a justified state. It fell short in three respects.

(1)It was altogether external.

(2)It was partial in its requirements.

(3)It left its followers under the unrestrained influence of spiritual pride.

3. How delighted we should be that our righteousness does exceed that of the Scribes and Pharisees.

(E. Cooper.)

1. There is the religion of simple technical observances.

2. There is a religion of conduct, or morality.

3. There is the religion of spirituality: this contemplates God and ignores man's needs.

4. There is the religion of morality and spirituality. Right conduct springing from right motives. Let us look at the nature and value of morality.

I. Morality may be defined as conformity to the laws of our condition. The laws of the body, the law of fellowship, civil laws.

II. The advantages of morality.

1. It is the gateway of spirituality.

2. All the things that come within the range of morality are good in themselves.

3. It has a tendency to educate men.

4. When men try to place themselves in conformity to the law of morals they put themselves in a line in which they will be illumined and carried to a higher Christian experience.

5. We must not suppose that morality is a substitute for the higher forms of religion.

6. It must not be a mask for self-indulgence.

7. Morality relates especially to this life, but religion to eternity, as fully realized in immortal existence.

(H. W. Beecher.)A shipmaster wants to anchor. He throws out his anchor, and puts out his cable, and comes within about. twenty feet of the bottom. It is not any longer. What is it good for? It is good as far as it goes; but it does not go far enough to touch the bottom, and therefore it is not good for anything.

(H. W. Beecher.)

I. DESCRIBE THE RIGHTEOUSNESS OF THE PHARISEES.

1. They were celebrated for their knowledge. As Scribes, they were acquainted with the Scriptures.

2. In religious matters they were particular and earnest. Always at temple, earnest at prayer.

3. They were wonderfully generous. They gave tithes of all they possessed.

4. They were held in high esteem by their fellow-countrymen.

5. Can you hope to excel them? Out of Christ you cannot.

II. HOW THEN IS IT POSSIBLE TO ENTER INTO THE KINGDOM OF HEAVEN? Two ways:

1. By works.

2. By faith. No thoroughfare along the first way. In nature's loom we cannot weave a better righteousness. Christ's righteousness exceeds; as the sunlight exceeds the glimmer of the glow-worm.

(Thomas Spurgeon.)

II. The Pharisees, the formalists in religious life.

(Dean Alford.)

(T. Spurgeon.)

(T. Spurgeon.)

I. Divorce of religion from common life.

II. Overlaying of the spirit of God's law by the letter.

III. Ostentation in the performance of their so-called religious duties, and uncharitable judgment of others. Pharisaism is a form of righteousness that is not extinct among us.

(Dr. W. M. Taylor.)Here we have two things to consider:

I. What was the righteousness of the Scribes and the Pharisees?

II. How far that is to be exceeded by the righteousness of Christians.

I. (1) The Pharisees obeyed the commandments in the letter, not in the spirit. They minded what God spake, but not what He intended; they were busy in the outward work of the hand, but not careful of the affections and choice of the heart. This was just as if a man should run on his master's errand, and do no business when he came there.(2) The Scribes and Pharisees placed their righteousness in negatives; they would not commit what was forbidden, but they cared little for the included positive, and the omissions of good actions did not much trouble them.(3) They broke Moses's tables into pieces, and gathering up the fragments, took to themselves what part of duty they pleased, and let the rest alone.

II. (1) When it is said our "righteousness must exceed that of the Scribes and Pharisees," we must do all that lies before us, all that is in our hand; the outward work must be done, and it is not enough to say " my heart went right, but my hand went aside."(2) Our righteousness must exceed that of the Scribes and Pharisees, by extension of our obedience to things of the same signification. Whatever ministers to sin, and is the way of it, it partakes of its nature and its curse.(3) Christ's commandments extend our duty, not only to what is named, and what is not named of the same nature and design, but that we abstain from all such things as are like to sins. Of this there are many. All violences of passion, prodigality of our time, doing things unworthy our birth or profession, aptness to go to law, misconstruction of the words and actions of our brother, easiness to believe evil of others, willingness to report the evil we hear, indiscreet and importune standing for place, and other things prohibited by the Christian and royal law of charity.

(Jeremy Taylor.)

1. It was a righteousness of the outward letter rather than of the inward spirit. They washed their hands, but not their hearts.

2. Another defect in their righteousness was its narrowness and partiality. God's commandment is exceeding broad; condemns anger as well as murder.

3. It contented itself too much with mere abstinences and negatives.

4. They mutilated the law's proper unity, reversed the principle that failure in one point makes guilty of all, and considered it enough to keep the law in general.

5. It leaned more on the blood in the veins than on thorough obedience in the life. They were of Jacob.

6. Their greatest defect was their self-sufficiency.

(J. A. Seiss, D. D.)

(Beecher.)

II. THE GUILT OF THIS UNJUSTIFIABLE ANGER.

1. Causeless anger has in it the nature of murder.

2. Evident from the greatness of the punishment.

III. THE DUTY OF AVOIDING SUCH ANGER.

1. In order that we may render acceptable service to God — "If thou bring thy gift to the altar."

2. That we may avoid the doom of those who are implacable. We learn from this how spiritual is the law of God; also the utter worthlessness of human righteousness.

(E. Balyley, M. A.)

II. That public worship rightly used is one of the means to detect and remove this wrong affection. It leads to reflection.

III. Conciliation is of superior value even to public worship.

IV. That it is the duty of brethren to be immediately conciliated.

(Caleb Morris.)

I. In order to worship God acceptably, we must do justice to our fellow-men. Our worship will not be acceptable, unless we do all we can to live peaceably with others.

II. It is our duty to seek reconciliation with others when we have injured them.

III. This should be done before we attempt to worship God. This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not do what we ought to do to others; we cherish improper feelings, or refuse to make proper acknowledgments, and God will not accept such attempts to worship Him.

(Dr. A. Barnes.)

I. Observe the word brother.

1. So God teaches thee to call every one.

2. Think with what tenderness and love thou oughtest, and perhaps wouldst behave to him, if he really were such.

II. Does not Christ Himself call the Scribes and Pharisees fools? Truly; but with Divine compassion, to rouse them to a consideration of their state.

(1)The sin is in the anger, the scorn,

(2)the pride of heart in one sinner towards another.

III. Nothing will be accepted from thee in this disposition.

1. Agree with thy brother.

2. The loss of an hour may be the loss of thy soul.

(Thomas Adam.)

2. God has opened a way by which sinners, though they have thus grossly offended, may be brought back into a state of reconciliation with Him.

3. To show you that it is man's duty and interest to avail himself of the opportunity of coming into agreement with God.

I. WHO ARE THE PERSONS THAT MAY RIGHTLY APPLY TO THEMSELVES THE MOTIVES BY WHICH I SHALL URGE THE BUSINESS OF AGREEMENT WITH GOD. God is the adversary of any child of Adam who has not availed himself of pardon, the man of private virtue as well as his profligate neighbour.

II. MOTIVES BY WHICH THIS BUSINESS IS URGED WON YOU.

1. Consider what it is I am endeavouring to enforce upon your attention. No trifle, agreement with God.

2. What would be the blessings that would result if you were thus reconciled to God.

3. What will be the consequences if you are not reconciled?

4. Let me remind you of the interest others take in your reconciliation with God.

III. BEGIN THAT RECONCILIATION IMMEDIATELY "Whiles thou art in the way."

1. God is now waiting to come to agreement with you.

2. What reason have you to advance why you should not.

3. Consider the uncertainty of life.

4. All the opportunities of agreement are confined to this present life.

5. The results that in another world will follow a want of reconciliation with God in this, are indescribably dreadful.

6. The punishment will be inevitable and eternal.

(J. A. James, D. D.)

2. To take care that our sacramental offering of charity and forgiveness be not delayed.

3. Lest our adversary be no more in the way with us; lest, among the many partings of this world, we lose sight of him for ever.

4. And that on the ground of God's awful judgment.

5. For to Him the unreconciled quarrels of this world must be referred.

6. He will exact the uttermost farthing of His own incalculable debt from those who have been unkind and unforgiving to their fellow-servants.

(G. Moberley, D. C. L.)

II. Actions are the only public representatives of our private sentiments.

1. So many channels through which the heart discharges its flow of various passions.

2. So many mirrors by the reflection of which the internal dispositions of the soul become externally visible.

III. Actions viewed in a moral light are to the soul what

(1)streams are to the fountain;

(2)branches are to the root.Branches have no existence but what they derive from the root. Streams have no existence but what they derive from the fountain. Actions have no moral existence but that which they derive from the heart.When God judges man, the heart is the rule of judgment.

1. The heart, the source of these actions, is to Him uncovered

2. The heart, having the principle of religion so strong as to prevent an unlawful enjoyment, will likewise be sufficiently strong to prevent an unlawful resolution.

3. The depraved heart is before God of the same criminality as the depraved life, and exposes us to the same punishment from God. Let us therefore eternally renounce every inclination inconsistent with religion and reproachful to humanity. Let us cultivate purity of heart.

(David Lamont, D. D.)

1. That we ourselves must engage in the mortifying of our lusts. It is not enough to cry to God, and be idle.

2. That we must be willing in this as in other duties.

3. It is not said, "If thine eye offend thee, observe it more than ordinarily," but "pluck it out."

4. It must be renounced for ever — "cast it from thee."

II. OBSERVATIONS.

1. That the eye and hand are useful parts of the body of man.

2. That offences are from ourselves.

3. That sin is to all intents and purposes our own.

I. WHY SIN IS EXPRESSED IN SCRIPTURE BY PANTS AND MEMBERS OF OUR BODY.

1. The whole mass of corruption in Scripture is called "the old man," and "the body of sin" (Romans 6:6).

2. As the natural body makes use of its several parts in work, so corruption makes use of several lusts.

3. Sin is, according to some, conveyed into the soul by means of the body.

4. Corruption shews itself by the sinful actions of the body, and therefore may have its denomination by the parts of it.

II. THAT EVERY MAN HATH HIS PARTICULAR INIQUITY.

III. How IT COMES TO PASS THAT PARTICULAR PERSONS HAVE THEIR PARTICULAR SINS.

1. Men have particular temperaments, and therefore sins suitable to their constitutions.

2. There are distinct and peculiar periods of times and ages that incline to peculiar sins.

3. Men have distinct and particular callings that incline to particular sins.

4. Men have distinct and particular ways of breeding and education, and upon that account have particular sins.

IV. THE USE AND APPLICATION.

1. Examination: how this sin may be discovered —

(1)By the love the sinner bears it;

(2)The sin which distracts us in holy worship is our beloved sin;

(3)It may be known by its commanding power over other sins;

(4)The sin that conscience doth most chide for;

(5)It may be known by being impatient of reproof;

(6)It makes a man notoriously partial in his own case;

(7)it may be known by the fair pretences that the sinner hath for it;

(8)The sin which a man wishes were no sin;

(9)The sin we think of first in the morning and latest at evening;

(10)The sin which most infests us in our solitudes;

(11)The sin we are willing to endure greatest hardship for.

2. Press upon you the mortification of your beloved sin;

(1)Seek holy courage and resolution against it;

(2)Let your repentance be against it;

(3)Beware of those things that occasion it;

(4)Pray to God that thou mayest not fall into that condition favourable to it;

(5)Learn to suspect things that are delightful;

(6)Labour to act that grace that is contrary to thy beloved sin;

(7)Keep watch over thy heart;

(8)Get respect to all God's laws;

(9)Lay hold on God's strength.

V. MOTIVES.

1. Bight-eye sins are the greatest hindrances to the soul's closing with Christ.

2. They are a great trouble to the soul afterwards.

3. It is a choice evidence of regeneration.

(B. Needler, B.C. L.)

1. It is not uncommon for Scripture to use general expressions, which are to be understood in a qualified sense.

2. From the reasons of the charge and other passages of Scripture. Oaths are necessary in civil society: they are of Divine institution; St. Paul used them; God swears by Himself.

II. CHRIST CONDEMNS —

1. Perjury.

2. Customary swearing in common conversation.

3. As we may not use the Divine name wantonly so neither may we swear by any of God's creatures.

4. He forbids all rash imprecations.

5. All scoffing at religion, contempt of the writings of God, and all sporting with Scripture. Profane language is a sure evidence of a bad disposition of mind. It tends to produce greater hardness and to extinguish all reverence: it is most pernicious in its consequences:it is unreasonable yet infectious; it heaps guilt upon the soul.

(J. Lathrop, D. D.)

I. The Christian Jaw in regard to oaths (Leviticus 19:12; Numbers 30:2).

II. The Christian law of retaliation.

III. Practical lessons. The sin of perjury is said to be growing appallingly frequent. Whilst technical vows are no longer in harmony with the liberty of the new dispensation, still the spirit of the vow by which one dedicates himself to Divine service is as sacred and as useful as ever. Avoid using expressions that are in the nature of an oath without having its technical form. Outright profanity is a terrible sin, as useless as it is hardening. What a confession of man's proneness to lie, is his habitual appeal to God as a witness of the truth! The law of retaliating love laid down by Christ shows Him to be the one and supreme Teacher.

(J. S. Doolittle, D. D.)

2. Christianity seeks to simplify human communications.

3. Exaggerated expressions lead to an untrue life.

4. Christ's law of speech will regulate our social intercourse.

(W. W. Whythe.)

I. The EXCUSES usually made for it. Ignorance, custom, example, surprise, passion, confirmation of what is said, meaning no harm, inconsistencies of professors, etc. (2 Samuel 12:14; Ezekiel 36:20; Romans 2:24; 2 Peter 2:2).

II. The evil CONSEQUENCES of it. Destroys the little remains of the fear of God. Leads to the disobedience of all His commands. Such a horrid example to others, especially to the young, etc.

III. The powerful ARGUMENTS against it. God hears. He is holy and jealous. Before His bar the swearer must appear. He is able to punish, and declares He will (2 Kings 19:22, 28; Isaiah 37:23, 36, 38; Ezekiel 20:27, 33; Ezekiel 35:12-14).

(A. Tucker.)

1. One branch of this sin is cursing and swearing.

2. Another branch is the familiar introduction of oaths into common conversation.

3. A mingling religious language in our common discourse without any corresponding feelings in our heart.

II. ITS AGGRAVATED GUILT.

1. It is a gratuitous sin.

2. It is a wilful sin.

3. It is a presumptuous sin.

III. THE AWFUL STATE OF THOSE WHO PRACTISE THIS SIN.

1. Awful because God has denounced His vengeance against them.

2. It is a state of fitness for destruction.

3. It is a sure sign of an unregenerate condition.

(E. Cooper.)

(J. N. Norton.)

2. The language of retaliation.

3. The language of revenge.

(Sermons by Monday Club.)

I. Such resentment in excess is wrong, for anger produces anger; revenge, malice, and that without limit: an aggravation of misery; and such resentment is a painful remedy to him who suffers from it, and, if not a remedy, it becomes an unmixed evil: the gratification of this passion is never innocent except when necessary.

II. Love to our enemies is a duty; for it is part of the law of general benevolence, which, however, admits resentment, though not the abuses of it. Resentment is consistent with good-will. To love our enemies is not rant, unless benevolence is so; but is as reasonable as the opposite ix mischievous.

III. Reflections adapted to beget and strengthen the temper. Self-love is apt to magnify things amiss in others and lessen them in ourselves. So is anger. Moderation, therefore, is only common sense, trying to ascertain the truth; and is perfectly reasonable. The origin of wrong done is not generally malice, but some passion in itself, and within proper limits, allowable. The object of our resentment is himself a sufferer, and therefore a fit object of compassion. We ourselves need forgiveness, and a forgiving disposition is essential to it.

(Bishop Butler, D. C. L.)Man's nature is to be judged, not as to whether it is best in the abstract, but on a comparison with his circumstances. Here we have to consider —

I. The NATURE of the emotion. Sudden and deliberate. Sudden anger is an instinct, excited by violence or harm, not necessarily a wrong, and the end of this passion is the resistance or prevention of violence. Deliberate anger, or resentment, is a passion, excited by wrong or injury undeserved. Hence called indignation, which is not malice, and is stronger the more nearly the injury affects ourselves. The sense of wrong is essential to it, as is plain from the circumstances which aggravate the feeling.

II. The END for which the emotion is implanted: to prevent or remedy injury.

III. The ABUSES of the emotion of resentment. Sudden: passion, peevishness. Deliberate: resentment against such as innocently injure us; obstinacy in resisting evidence of innocence. Though liable to abuse, the emotion is important, as a balance against the weakness of pity, and in punishing crime. Hence fresh proofs of the reality of virtue, which has certain emotions on its side, and of the wisdom and goodness of God, who makes an instance of them, even the emotion of resentment.

(Bishop Butler, D. C. L.)

I. From the character of Christians. Disinterested benevolence. Deep sense of personal guilt which they maintain. Efficacy of Divine grace to work a radical change.

II. From the means of usefulness they are able to employ.

III. The commands of Jesus Christ.

IV. The Providence of God.

(Beriah Green.)

1. Remember your own feelings.

2. The evil in the city is permitted by God.

3. Recollect the unwearied patience of God.

4. The treatment the Saviour endured.

5. This will not make a Christian mean-spirited; were there any in the palace of Nebuchadnezzar that showed such greatness of soul as Daniel?

(E. Irving.)

1. The supreme art of life, above all other arts, is the art of living together justly and charitably.

2. To get on with men will constitute the most persistent aim within the Christian disposition.

(H. W. Beecher.)

I. If we consider THE NATURE OF THE ACT here required, which is to love — the most natural, easy, and delightful of all the affections; whereas ill-will and revenge are troublesome and vexatious passions. The devising of mischief, accomplishment of it, and reflection upon it are uneasy.

II. If we consider THE QUALIFICATION OF THE OBJECT — Our enemy. The two great foundations of love are relation and likeness. Men alike and related in essential nature. The hatred of an enemy, if we make a right use of it, may prove of greater advantage to us than the civilities of our best friend; is better and less dangerous than the flatterer. Reconciled enemies often prove our best friends.

III. If we consider THE EXCELLENCE AND GENEROSITY OF THE THING ITSELF. It is the most perfect act of the most perfect of all graces — in spite of provocation.

IV. The PERFECTION AND PREVALENCY OF THE EXAMPLES which the gospel proposeth to us to allure to this duty.

1. The example of God Himself.

2. The example of Jesus Christ.It is objected that the bearing of injuries like this invites more.

1. Few so bad as to make so barbarous a return for generosity.

2. Christ never intended that our goodness should be void of all prudence.Learn:

1. Let us be careful how we make enemies, if it be thus difficult to love them.

2. How great ought our kindness to be to others.

3. The excellence of Christian religion which hath carried our duty so high.

4. The humanity of the Christian religion.

(T. Tillotson.)

(Beecher.)

(Beecher.)

2. It teaches that love is a comprehensive disposition.

3. There is no worship of God which is an equivalent or substitute for love. "If thou bring thy gift to the altar."

4. No man can love God except through the practice of loving men.

5. Love carries with it a double capacity, of perceiving an ideal excellence, and of loving men who represent the opposite. Love goes out to men, not according to their righteousness, but according to their needs.

6. True gospel love is a love that re-creates men.

(Beecher.)

(Beecher.)

(Beecher.)

(Beecher.)

(Beecher.)

II. THE NATURE AND SIGNIFICANCE OF THESE RELATIONS OF LIFE, AND THOSE ELEMENTS OF HUMAN NATURE, OVER WHICH JESUS QUIETLY ASSUMED MASTERY.

1. The miracles of Christ not the greatest of His wonderful works; a greater assumption of power to exercise authority over the higher principles and laws of our human nature, than to claim authority over winds and waves.

2. With what calm consciousness of right Jesus assumes this authority — which belongs to God alone — over human hearts.

3. The nature or right of this supremacy of the Christ.(1) One ever-present illustration of what Jesus is to this universe we have within us in conscience. Hence you have a means of understanding the authority of Christ.(2) It reappears in the law of love. He is the righteousness of God with man.

4. We should bring obedience.

5. Do we not need, all of us, to be most thoroughly commanded by something higher and better than ourselves? We fall from our own possibilities, and need a command to step forth like princes to our high calling.

(Newman Smyth, D. D.)

(Newman Smyth, D. D.)

1. You have forgiveness of sins.

2. Peace with God.

3. Fellowship with God.

4. You have in expectation a perfect deliverance from evil contact with sin.

5. You have in expectation the resurrection of your bodies.

II. What Do ye more than others?

1. The first obligation is to be thankful.

2. The second obligation is to be boastful: "My soul shall make her boast in the Lord."

3. To be loving towards all men, but especially towards the household of faith.

4. We must do more than others because more has been done for us, and more is expected of us.

(H. McNeile.)

(1)More for themselves.

(2)For their families.

(3)For their neighbours.

(4)For their country.

(5)For the world.By what means? By use of their tongue, pen, purse. For what reasons?

(1)Because they know more.

(2)Because they have received more.

(3)Because they enjoy more.

(4)Because they profess more.

(5)Because they expect more.

(6)Because they are responsible for more.

II. THE QUESTION IMPLIES DOUBT.

(J. Morgan.)

II. The WORKS AND EVIDENCES that this superiority should assume. They will always have recourse to a higher standard and motives than others. By an unfeigned attachment to the cause of Christ. They must openly commit themselves to the cause and interest of the Church. As to the estimate they form of the world. In a strict observance of all religious ordinances. By engrafting in all their ordinary virtues those which are extraordinary.

III. To what PRACTICAL PURPOSE the enforcement of the subject may be applied? It is often requisite to ask Christians what they do because a considerable odium attaches itself to evangelical doctrine. There is greater evil in hollow friendship than open hostility; they are prone to coldness and neglect.

(Dr. R. W. Hamilton.)

I. Explain why as Christians we ought to do more than others. Because we underlie special obligations — are endowed with supernatural strength, acknowledge a higher standard of duty — burdened with a heavier responsibility.

II. Inquire whether we do more than others. For our own souls, our families, the Church, our race?

(G. Brooks.)

1. They will observe and feel a very limited sense of responsibility.

2. They will observe the lamentably small effects of admitted truth.

3. A different sensibility to the evils which affect mankind.

4. What good things they do not that they might. We must beware of the sad tendency there is to the " less " in any good thing, instead Of the " more." Consider the extent of what there is to be clone; where we should have been if there had not been persons in every age to " do more "than others, such as Wicliff, Luther, etc.; consider how we talk of imitating excellent examples. Those who desire to do more than others must not be discouraged by the disposition that will show itself to depreciate and obstruct. This obligation is increased by the fact that others do less than they ought.In this comparison with others we must have regard to the MOTIVE WHICH leads us to exceed them, and also respecting THE EQUITY IN THE MODE OF MAKING THE COMPARISON. We must beware of seeming to be admired and set off in invidious comparison. There must be no motive of self-merit. A word on the equity of the comparison.

1. Let there be a jealous watchfulness on the propensity to magnify ours and to diminish theirs.

2. The others with whom the comparison is made may have more difficulties than we are aware of.

3. Those of larger means are not to consider themselves as doing more, unless according to that proportion.

4. A man must not compare his most against another's least.

5. Our Lord when on earth did more than all other men.

(J. Foster.)

1. They profess more.

2. True Christians are more than others.

3. It is certain the true Christian can do more than others, he has the Holy Spirit within him.

4. They have more.

5. They are looking for more than others.

II. MATTERS IN WHICH WE MAY NATURALLY LOOK FOR THE CHRISTIAN TO DO MORE than others.

1. To set a more godly example.

2. A more exact performance of the Divine will.

3. To excel all others in gentleness.

4. In purity.

5. In truthfulness.

6. In forbearance.

7. In love to mankind.

III. REASONS for doing more than others.

1. By our fruits we are to be known.

2. Works are to be evidence at last.

3. By them the mouths of gainsayers are stopped.

4. God is glorified.

(C. H. Spurgeon.)

1. We should be hereby excited to seek wisdom (Proverbs 4:5, 7).

2. We should ask wisdom of God to direct us in our ways.

3. It becomes us to resign to His will and acquiesce in His appointments.

II. God is PERFECTLY GOOD. His other attributes are rendered engaging to us by His goodness. How extensive the Divine goodness (Psalm 145:9, 16). Is God perfectly good?

1. Then all our powers ought to be awakened to bless His name.

2. Then how hateful should sin be to us.

3. Then we ought to be careful to practise goodness.

III. God is PERFECTLY HOLY. This denotes the transcendent excellence of His nature, while He is infinitely distinguished from all other beings. Then we should follow after holiness.

IV. God is PERFECTLY JUST. Justice is commonly distinguished into commutative and distributive, the former in an equal exchange of benefits; this can have no place in our dealings with God. Distributive justice, which ought to be exercised by rulers towards their subjects, consists in the equal distribution of rewards and punishments. God cannot be awed by any power to pervert judgment. The judgments of God cannot be fathomed at present. Is God just?

1. This should awaken in us holy awe.

2. It is of great concern to us guilty creatures to be found in Jesus Christ, having on His righteousness.

V. God is TRUTH.

1. Then we must embrace whatever God has revealed to us.

2. The reasonableness of reliance on God's promises.Conclude: —

1. It should yield us satisfaction that such a perfect Being as God is governs the world.

2. We should in our contemplations of Him have a strict regard to the harmony of His attributes.

3. Blessed are they who upon good grounds can call this perfect Being their Father and God.

(S. Price.)