innocence and excellence of their lives, might be led themselves, by seeking and walking in the same faith, to glorify their heavenly Father.

The disciples of Christ were at that time a small number among a multitude, and therefore would be conspicuous. The faithful disciples of Christ are still a small number, in comparison of the "many" who are called," but neglect his laws; it is equally needful for them to shine as examples of purity, integrity, meekness, industry, moderation, and every virtue which is acceptable to God and approved of men. Where else should we look for these things? "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

17. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18. For, verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.

19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Christ had been now long enough engaged in teaching, that reports concerning him should be spread abroad; and, doubtless, many things were stated, partly true and partly false. Among them, perhaps, some might affirm that he was come to set

2

* Alluding probably to the little strokes or dashes by which the difference was made in Hebrew and Syriac writings between letters almost alike."-Lightfoot ap. Mant and D'Oyley.

aside the law: to introduce a new doctrine which should contradict Moses and the prophets. This notion was mistaken, and he corrects it: I am not come to destroy, but to fulfil. To fulfil the prophetic declarations; to confirm the moral law, a law which is founded on the unchangeable will of God; and, as such, is so important, that whosoever shall break one of the least of these commandments, and either by his words or his example shall teach men to do the same, as the scribes and Pharisees had done by their unwarrantable traditions, he shall be counted unworthy of the kingdom of heaven.

20. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, shall in no case enter into the kingdom of heaven.

ye

Here something is proposed to the Christian, which may lead him to a useful train of self-inquiry. Our righteousness must exceed the righteousness of the scribes and Pharisees must be of a better and purer nature. Let us think, then, what theirs in what it fell short; in what it was mis

was;

taken.

The Pharisees were very strict in observing the exact letter of the law. They kept the sabbath, for instance, most rigorously. When our Lord's disciples plucked some ears of corn and rubbed them out on that day, they inquired, "Why do your disciples that which is not lawful on the sabbath day?" When the sick and diseased, naturally fearful of losing an opportunity, were brought by their friends on the sabbath to seek cures from our Lord, "the ruler of the synagogue said unto the

The mourning of David, which is recorded in the fifty-first psalm, was blessed: he was comforted and restored to the Divine favour. The mourning of Manasseh was of a different origin, when "the king of Assyria bound him with fetters, and carried him to Babylon." But that too was "blessed;" for it caused him to know that the Lord he was God. (See 2 Chron. xxxiii. 11-13.) And he also was comforted. God "heard his supplication."

In a religious view, any state is more hopeful than a light, self-complacent spirit, which passes through the world as if the only object was to banish serious thought or reasonable fear.

5. Blessed are the meek, for they shall inherit the earth.

Meekness is one of the qualities in which our Saviour's own example is peculiarly suited for our imitation. He himself has enjoined us to "learn of him; for he is meek and lowly of heart :" and his apostles have prescribed us the same lesson. "Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem others better than themselves. Let this mind be in you, which was also in Christ Jesus." (Phil. ii. 3—5.) Again, "This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For even hereunto were ye called; because Christ also suffered for us, leaving us an example that ye should follow his steps: who did no sin, neither was guile found in his mouth who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously." (1 Pet. ii. 19—23.)

The promise here given to the meek may seem extraordinary; for in a world of which the general character is, that "all seek their own," it may be thought that meekness is likely to miss its share. This, indeed, is not always the case; meekness is sometimes found to have "the promise of the life that now is," as well as godliness. The phrase, however, must be considered as a general assurance of blessing, taken from the language of the Old Testament, and referring to the land of promise, the land of Canaan.' And as Canaan was but a type of "a better country, that is, a heavenly;" so the blessing pronounced upon the meek, that they shall inherit the earth, may justly be extended to that land in which "violence shall no more be heard, wasting nor destruction within its borders; but they shall call its walls salvation, and its gates praise." (Is. lx. 18.)

6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

What it is to hunger and thirst after righteousness cannot be better shown than in the conduct of Mary, the sister of Lazarus; who, when our Lord had entered into her house, "sat at his feet and heard his word." Other things might have occupied her mind, and her sister was occupied with other things; but the hunger and thirst after righteousness was uppermost in the breast of Mary, and she received an encouragement which explains the promise here: they shall be filled; they shall be satis

1 Ps. xxxvii. 11, "The meek shall inherit the earth; and shall delight themselves in the abundance of peace."

fied; they shall not hunger and thirst in vain, and more and more, as those commonly do whose desires are fixed upon earthly gratifications." "Mary has chosen that good part which shall not be taken away from her." (Luke x. 39, 42.)

7. Blessed are the merciful; for they shall obtain mercy.

The parable of the unmerciful servant is the best comment on this verse; we hear there the circumstances under which the Christian appears before God; "I forgave thee all that debt, because thou desiredst me." And we see his corresponding obligation, "Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee?" (Matt. xviii. 32, 33.)

8. Blessed are the pure in heart; for they shall see God.

In God, holiness and happiness are inseparably united; and our Lord here reminds us, that in order to partake hereafter of heavenly happiness, we must here cultivate heavenly holiness. It has been declared from the first, "Be ye holy, for I am holy."

But are there any, who, looking into themselves, do not feel their need of a further purification, that they may see God? A further purification is prepared: "They that are before the throne of God, and serve him day and night in his temple, have washed their robes, and made them white in the blood of the Lamb." (Rev. vii. 14, 15.)

9. Blessed are the peace-makers; for they shall be called the children of God.

Dispute and contention, which can seldom exist without dislike and enmity, seem to be the element in which many delight to breathe. Hence they are