,,the ,,sermon ,,on ,,the ,,mount ,transcriber's ,notes ,punctuation has been standardized4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following transliteration3 ,italic text3 -- text bold text3 -- text4 ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,index references have not been checked for accuracy4 ,footnotes are identified in the text with a number in brackets #b and have been accumulated in a single section at the end of the text4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are not identified in the text1 but have been accumulated in a single section at the end of the book4 ,,first ,,edition ,december1 #ahif4 ,reprinted in the same month4 ,reprinted ,january1 #ahig4 ,reprinted ,march1 #ahig4 ,reprinted ,june1 #ahig4 ,reprinted ,march1 #ahih4 ,reprinted ,december1 #ahih4 ,reprinted ,june1 #aijj4 ,reprinted ,october1 #aija4 ,reprinted ,october1 #aijb4 ,reprinted ,january1 #aije4 ,edition 7#f;d47 for distribution in paper covers1 ,march1 #aijd4 ,reprinted ,october1 #aijd4 ,reprinted ,march1 #aijf4 ,,second ,,edition 7#a_/-7 ,june1 #aiaj4 ,reprinted ,october1 #aiaa4 ,,third ,,edition 7#b_/f7 ,march1 #aiab4 ,,the ,,sermon ,,on ,,the ,,mount ,a ,,practical ,,exposition ,,by ,,charles ,,gore1 ,d4,d41 ,d4,c4,l41 ,,ll4,d4 ,,bishop ,,of ,,oxford ,,london ,,john ,,murray1 ,,albemarle ,,street1 ,w4 #aiab ,,all ,,rights ,,reserved ,,preface ,,to ,,the ,,reissue ,,of #aiaj ,,in reissuing this little book in a new form ,i wish1 by way of preface1 to say a few words upon the passages 7pp4 #gbgh and ,appendix ,,iii41 p4 #bbg7 in which ,i deal with the question of divorce in the ,christian ,church4 ,i am not prepared to alter the conclusions there drawn1 so far as they were drawn from the first ,gospel1 upon which alone ,i was commenting4 ,but ,i should wish to express a different opinion on the relation of the statements about divorce in the first ,gospel to those given us by ,st4 ,mark and ,st4 ,luke4 ,the course of recent criticism seems to make it fairly certain that we must regard the ,gospels of ,st4 ,mark and ,st4 ,luke as giving us our ,lord's teaching on this subject in its original form4 ,they are as follows3 ,st4 ,mark x4 #aa1 #ab3 8,and he saith unto them1 ,whosoever shall put away his wife1 and marry another1 committeth adultery against her3 and if she herself shall put away her husband1 and marry another1 she committeth adultery40 ,st4 ,luke xvi4 #ah3 8,every one that putteth away his wife and marrieth another1 committeth adultery3 and he that marrieth one that is put away from a husband committeth adultery40 ,cp4 #a ,cor4 vii4 #aj1 #aa3 8,but unto the married ,i give charge1 yea not ,i1 but the ,lord1 ,that the wife depart not from her husband 7but and if she depart1 let her remain unmarried1 or else be reconciled to her husband72 and that the husband leave not his wife40 ,our ,lord in these passages is represented as recognizing remarriage after divorce in no case at all4 ,he treats marriage as strictly indissoluble4 ,the astonishment of the disciples as expressed even in the first ,gospel 7,st4 ,matt4 xix4 #aj3 8,if the case of the man is so with his wife1 it is not expedient to marry07 seems to require this teaching to make it intelligible4 ,it would not be intelligible if our ,lord were only reasserting the stricter of two views about divorce already current among the ,jews4#a ,on the other hand1 it is certain that the passages in the first ,gospel upon which ,i have commented in the text of this book do admit an exception to the indissolubility of marriage in favour at least of the innocent husband in the case of his wife's adultery4 ,i must adhere to all that is said in this book in support of this conclusion2 but ,i now find myself constrained to believe that the exception as recorded in ,st4 ,matthew1 though it is an integral part of our present ,gospel1 represents a serious modification of our ,lord's teaching1 due probably to ,jewish tradition within the ,church4 ,the ,jewish ,christians seem to have introduced a gloss into their record of our ,lord's teaching1 believing1 no doubt1 that they were rightly interpreting ,his mind2 and the gloss is represented in our first ,gospel4 ,the fact that the ,christian ,church has accepted the first ,gospel1 and stamped it with the fullest authority1 accounts for the teaching of the ,church on the indissolubility of the marriage tie having been in certain times and places uncertain4 ,we cannot to-day equitably ignore the appeal to the first ,gospel1 even though we do not believe it to represent on this point the original teaching of our ,lord4 ,my practical conclusions therefore are not different from those set out in this book1 except that ,i should now be still more decisive than formerly in resisting any proposal to introduce any exception into the existing law of the ,church in ,england4 ,for the substance of this noteso far as it concerns the ,gospels,i would refer to ,dr4 ,plummer's ,exegetical ,commentary on ,st4 ,matthew 7,elliot ,stock7 and ,allen's ,international ,critical ,commentary on ,st4 ,matthew 7,t4 ,t4 ,clark71 on ,matt4 v4 #ca ff4 and xix4 #c ff4 ,also to ,dr4 ,salmon's ,human ,element in the ,gospels 7,murray1 #aijg71 p4 #cia1 and to a work of ,professor ,tyson's entitled ,the ,teaching of our ,lord as to the ,indissolubility of ,marriage 7,university ,press of ,sewanee1 ,tennessee1 #aiji74 ,c4 ,b4 ,easter1 #aiaj4 ,,preface ,there is no plant in the spiritual garden of the ,church of ,england which at the present moment needs more diligent watering and tending than the practical1 devotional study of ,holy ,scripture4 ,the extent to which spiritual sloth1 or reaction against ,protestant individualism1 or the excuse of critical difficulties is allowed to minister to the neglect of this most necessary practice1 is greatly to be deplored4 ,it is surprising in how few parts of the ,bible critical difficulties1 be they what they may1 need be any bar to its practical use4 ,the present exposition is1 ,i trust1 based upon a careful study of the original text1 but it is1 as presented1 intended simply to assist ordinary people to meditate on the ,sermon on the ,mount in the ,revised ,version1 and to apply its teaching to their own lives4 ,if it proves useful1 ,i hope1 as occasion offers1 to follow it up with other similar expositions of ,st4 ,paul's epistles to the ,romans and ,ephesians1 and the epistles of ,st4 ,john4 ,my original intention was to publish some lectures given in ,westminster ,abbey on the ,sermon on the ,mount in ,lent and ,easter1 #ahie4 ,but the attempt to correct for the press a report of those lectures was practically abandoned1 and the exposition as now printed is a new one4 ,it is intended to suggest thoughts rather than to develop them1 and to minister to practical reflection rather than to intellectual study2 and ,i have ventured1 in view of this latter aim1 to omit almost all references and discussions such as involve footnotes4 ,i owe as much gratitude as usual to the ,rev4 ,richard ,rackham1 my brother in the ,community of the ,resurrection1 for help in the correction of proofs4 ,c4 ,g4 ,,radley1 ,all ,saints' ,day1 #ahif4 ,,table ,,of ,,contents ,,chap4 ,i4 ,,the ,,sermon ,,ii4 ,,the ,,beatitudes ,,in ,,general ,,iii4 ,,the ,,beatitudes ,,in ,,detail ,,iv4 ,,the ,,revision ,,of ,,the ,,old ,,law ,v4 ,,the ,,revision ,,of ,,the ,,old ,,law 7cont47 ,,vi4 ,,the ,,motive ,,of ,,the ,,citizens ,,of ,,the ,,kingdom ,,of ,,heaven ,,vii4 ,,the ,,lord',s ,,prayer ,,viii4 ,,unworldliness ,,ix4 ,,christian ,,characteristics ,x4 ,,final ,,warnings ,,appendix ,i4 ,,the ,,text ,,of ,,the ,,sermon ,,with ,,parallel ,,passages ,,in ,,st4 ,,luke',s ,,gospel ,,ii4 ,,the ,,ten ,,commandments ,,for ,,christians ,,iii4 ,,the ,,duty ,,of ,,the ,,church ,,with ,,regard ,,to ,,divorce ,,analysis ,,of ,,the ,,sermon ,,on ,,the ,,mount ,,st4 ,,matthew ,v,,vii4 ,the character of the citizens of the kingdom of ,god v4 #cab ,the place of this character in the world #acaf ,the relation of this character to the righteousness of #agdh the old ,covenant ,a relation of continuity #agai ,a relation of supersession #bjdh both of the existing standard of its professors #bj and of the original standard of the law #badh the law of murder 7,comm4 vi7 #babf the law of adultery 7,comm4 vii7 #bgcj the law of divorce #cacb the law of perjury 7,comm4 iii7 #cccg the law of retaliation #chdb the hatred of enemies #dcdh ,the motive of the citizens of the kingdom vi4 #acd ,the approval of ,god1 not of man #a this applied to almsgiving #bd this applied to prayer #ef further directions about prayer #gh the gift of the pattern prayer #iae the gift of fasting #afah their consequent unworldliness #aibd and freedom from anxiety #becd ,further characteristics of the citizens of the vii4 #aab kingdom ,the uncritical temper #ae ,reserve in communicating religious privileges #f ,impartial considerateness1 based on experience of the character of ,god #gab ,final warnings vii4 #acbg ,the two ways #acad ,character the one thing needful #aebc ,endurance the test #bdbg ,,the ,,sermon ,,on ,,the ,,mount ,,chapter ,i ,,the ,,sermon ,i ,,what is the ,sermon on the ,mount8 ,it is the moral law of the kingdom of ,christ1 or in other words it occupies in the ,new ,testament the place which in the ,old ,testament is occupied by the ,ten ,commandments4 ,it is thus an excellent example of the relation of the two divine 8testaments10 or rather covenants1 to one another4 ,there is a sentence of ,st4 ,augustine's on this subject which it would be useful for every one to have constantly in mind4 8,we do wrong10 he says1 8to the ,old ,testament if we deny that it comes from the same just and good ,god as the ,new4 ,on the other hand1 we do wrong to the ,new ,testament if we put the ,old on a level with it40#b ,this is a general statement of the relation between the two covenants1 and it applies especially to the moral law4 ,the moral law of the ,old ,testament1 as it is expressed in the ,ten ,commandments1 was the utterance of the same ,god who now speaks to us in the person of ,jesus ,christ4 ,it reappears here in the ,sermon on the ,mount1 but deepened and developed4 ,we may say with truth that the ,sermon on the ,mount supersedes the ,ten ,commandments2 but it supersedes them by including them in a greater1 deeper1 and more positive whole4 ,this ,sermon on the ,mount1 then1 is the moral law of the new kingdom1 the kingdom of heaven1 the kingdom of the ,messiah4 ,we have been used to think of the ,messiah1 the ,christ1 as an isolated figure2 but the ,messiah whose advent is expected in the ,old ,testament is only the centre of the ,messianic kingdom4 ,round about the king is the kingdom4 ,the king implies the kingdom as the kingdom implies the king4 ,thus the way in which ,christ announced ,his ,messiahship was by the phrase 8,the kingdom of heaven is at hand40 ,and nownow that ,he has gathered round ,him his first disciples,he takes them apart1 and there on the mountain ,he announces to them the moral law of the new kingdom to which they are to belong4 ,thus it is a law not only for individual consciences1 but for a societya law which1 recognized and accepted by the individual conscience1 is to be applied in order to establish a new social order4 ,it is the law of a kingdom1 and a kingdom is a graduated society of human beings in common subordination to their king4 ,but observe1 what we have here is lawlaw1 not grace4 ,in ,st4 ,paul's phrase1 it is letter1 not spirit4 ,when ,st4 ,paul says that 8the letter killeth1 but the spirit giveth life10#c he means thisthat an external written commandment 7that is1 the letter7 is capable of informing our consciences1 of telling us what ,god's will is1 of bowing us down to the dust with a sense of our inability to fulfil it2 but it is not capable of going further4 ,thus it 8killeth02 it makes us conscious of our sin1 of our powerlessness1 but it leaves it for something else to put life into us to do the thing we ought4 ,that life-giving power is the ,spirit4 ,thus the law1 by informing1 kills us3 the ,spirit1 by empowering1 gives us life4 ,observe1 it is a good1 a necessary thing to be thus killed4 ,the perilous state is 8to be alive without the law10#d that is1 to have an unenlightened conscience and be living in a false peace4 8,if the light that is in thee be darkness1 how great is that darkness40 ,the first thing is to know what we ought to do2 and the very fact that we feel our powerlessness to do it1 makes us ready to offer the cry1 the appeal for divine help4 ,again ,i would ask you to notice a sentence of ,augustine's1 which is full of meaning3 8,the law was given that men might seek grace2 grace was given that the law might be fulfilled40#e ,thus what we have here1 in the ,sermon on the ,mount1 is the climax of law1 the completeness of the letter1 the letter which killeth2 and because it is so much more searching and thorough than the ,ten ,commandments1 therefore does it kill all the more effectually4 ,it makes us all the more conscious of sin2 all the more full of the clamorous demand that ,god1 who asks such things of us1 shall give us also the power to fulfil them4 ,but just as in many departments of human life 8man's necessity is ,god's opportunity10 just as in some well-constructed drama the very culminating moment of difficulty suggests the immediate arrival of release1 so it is here4 ,the divine requirement is pressed home with unequalled force upon the conscience1 but it is pressed home not in the form of mere laws of conduct1 but 7as we shall see7 as a type of character1not out of the thick darkness by an inaccessible ,god1 but by the ,divine ,love manifested in manhood and pledging ,his own faithfulness that he who hungers shall be satisfied and he who asks shall be heard4 ,the hard demand of the letter is here in the closest possible connexion with the promise of the ,spirit4 ,,ii ,you will often see it noticed that a resemblance to some of the precepts in the ,sermon on the ,mount is to be discovered1 not only in the ,old ,testament1 on which the whole is confessedly based1 but in the sayings of ,jewish fathers1 or in heathen philosophers and writers1 like ,confucius among the ,chinese1 and ,socrates or ,plato among the ,greeks2 and this has at times distressed ,christians jealous of the unique glory of their religion4 ,thus they have sometimes sought to account for the coincidences between 8inspired0 and 8uninspired0 authors1 or between the divine and the human speakers1 by supposing that even heathen writers borrowed from the ,old ,testament4 ,they were forgetting surely a great truth1 a truth of which in the early centuries the minds of men were full3 that ,christ is the ,word2 and it is through fellowship in the ,word1 who is also the ,reason of ,god1 that all men are rational4 ,christ1 therefore1 is the light which in conscience and reason lightens every man from end to end of history4 ,christ has been at work1 moving by ,his ,spirit in the consciousness of man1 so that the whole moral development of mankind1 the whole moral education of the human race1 is of one piece from end to end4 ,there moves in it the same ,spirit1 there expresses itself the same ,word4 ,so that1 as we should expect1 there are fragments of the moral truth which in the ,sermon on the ,mount is completely delivered1 fragmentsgreater or smaller1 we need not now discussto be found among the ,chinese1 the ,japanese1 the ,greeks1 the ,indians1 because ,god left ,himself nowhere without witness1 the witness of ,his ,word and ,spirit in the hearts of men4#f ,but what we also find to be true is1 that the moral law here given supersedes the moral law as it is found among heathen nations or even among the ,jews1 by including it in a greater whole4 ,we may compare the morality of this ,sermon with that expressed by other religious teachers in several ways4 #a4 ,the ,sermon on the ,mount compared with the summaries of moral duty belonging to other religions is comprehensive while they are fragmentary4 ,no moral code can be produced which approaches this in completeness or depth4 ,there is no other moral code belonging to an accepted and ancient religion for which any educated ,european could even claim finality and completeness4 ,we know what ,john ,stuart ,mill1 though not a believer1 said about our ,lord's moral teaching4 ,he said 8,not even now would it be easy1 even for an unbeliever1 to find a better translation of the rule of virtue from the abstract into the concrete1 than to endeavour so to live that ,jesus ,christ would approve our life40 ,and ,dr4 ,pusey commented on that by saying 8,if men would set this before themselves1 there would be fewer unbelievers40#g ,there is then1 ,i say1 no other moral summary belonging to an ancient religion on behalf of which a man of modern enlightenment could1 with a reasonable chance of being listened to1 make the claim that its principles can never be outgrown or found insufficient for any race of men4 ,this is to others as the comprehensive to the fragmentary4 #b4 ,it is as the pure to the partially corrupt or mixed4 ,origen1 in commenting on the words of the twelfth ,psalm1 8the words of the ,lord are pure words1 even as the silver which from the earth is tried and purified seven times in the fire10 contrasts in this respect the sacred writings of the heathen with those of the ,christians4 8,for though there are noble words among those who are not ,christians1 yet they are not pure1 because they are mixed up with so much that is false40 ,take for an example the ,symposium of ,plato4 ,you find in it much that is most noble about divine love2 but you find this noble element mixed with dross1 that is with acquiescence in some of the foulest practices of ,greek life4 ,the same is true of the sacred books of ,buddhism4 ,the ,sermon on the ,mount1 then1 is to other moral codes as the pure to the mixed or partially corrupt4 #c4 ,it is as teaching for grown men1 who are also free1 compared to teaching for children and slaves4 ,it teaches1 not by negative enactments or by literal enactments at all1 but by principles1 positive and weighty principles1 embodied in proverbs which must be apprehended in their inner spirit and reapplied continually anew as circumstances change4 #d4 ,lastly1 it differs from other codes by the authoritative sanction which is given to the words by the person of the speaker4 8,he spoke as one having authority1 and not as the scribes40 ,all the weight of ,his mysterious person1 all the majesty of ,his tone1 ,his demeanour1 ,his authority1 go to give sanction to this law which ,he uttered3 and not only to give it sanction1 in the sense of making men feel that they were dealing with one whose mysterious power it would be better not to offend3 ,his person gives sanction to ,his words also by inspiring the profoundest confidence that ,he who makes the claim will also provide strength to correspond with it4 ,,iii ,i must say one word about a problem which could not by any means be satisfactorily dealt with in the space now at our disposal4 ,we know that the critics of the ,gospel narratives are in our time occupied with nothing so much as with the difficult problem of the relation which the ,gospels bear to one another4 ,this problem presents itself in connexion with our present subject4 ,the ,sermon on the ,mount as given in ,st4 ,matthew corresponds1 though with many differences1 to what you find scattered over a great number of different chapters in ,st4 ,lukevi4 #bjdi1 xi4 #ad1 #iac1 #cccf1 xii4 #bbca1 #ehei1 xiii4 #bdbg1 xiv4 #cdce1 xvi4 #ac1 #agah4h ,now what are we to say about the relation of these two accounts of the same teaching8 ,there is a good deal that is most characteristic in ,st4 ,matthew's sermon which has nothing corresponding to it in the other evangelist1 e4g4 the spiritual treatment of the ,commandments and of the typical religious duties of prayer1 almsgiving and fasting2 but where they are on the same ground they are often so closely similar that it is plain they are drawing from the same source4 ,whether this source was oral or written is a question we need not now discuss2 but what are we to say of the different treatment of the same material8 ,it is throughout the method of ,st4 ,matthew to collect or group similar incidents or sayings4 ,thus he gives us a group of miracles 7ch4 viiiix71 a group of seven parables 7ch4 xiii71 a long denunciation of the ,pharisees which is represented in two different passages of ,st4 ,luke's ,gospel 7ch4 xxiii71 and a great group of discourses about 8the end0 of which the same thing may be said 7ch4 xxiv74 ,judging from his general method1 then1 we should conclude that in the ,sermon on the ,mount we have grouped together sayings which probably were uttered in fact1 as ,st4 ,luke represents1 on different occasions4 ,for it is ,st4 ,luke's intention throughout to present events 8in order10 and the sayings of ,christ each in its proper context4 ,but it must not be forgotten that a teacher who1 like our ,lord1 teaches by way of 8sentences0 or proverbs1 is sure to repeat the same truth in different forms and from different points of view4 ,those who have examined ,francis ,bacon's note-books and published works tell us how those weighty sentences of his were written down again and again and reappear continually in slightly different shapes4 ,so we may suppose it probable that our ,lord frequently repeated similar utterances4 ,thus if ,st4 ,luke truly represents that our ,lord on a certain occasion consoled ,his disciples by short and emphatic benedictions pronounced on the actual poverty in which they lived and the actual persecutions which they endured8,blessed are ye poor1 blessed are ye that hunger now1 blessed are ye that weep now1 blessed are ye when men hate you0it does not by any means follow that ,he did not on another occasion pronounce1 as recorded by ,st4 ,matthew1 similar benedictions1 more numerous1 more general1 and more spiritual1 beginning with one not now on certain actually poor men1 but on the 8poor in spirit0 in general4 ,thus on another occasion#i ,he repeated the saying1 8,how hardly shall they that have riches enter into the kingdom of ,god10 in the more spiritual form1 8,how hard it is for them that trust in riches to enter into the kingdom of ,god40 ,again1 it does not follow that because ,he gave the pattern prayer in a shorter form1 as recorded by ,st4 ,luke1 ,he should not also have given it in the longer form1 as recorded by ,st4 ,matthew4 ,the collection of our ,lord's discourses which characterizes the first ,gospel isthere is every reason to believethe work of the apostle ,st4 ,matthew4 ,if so1 we need to remember that it was the work not only of a first-rate witness1 but also of one whose memory1 naturally retentive1 was quickened by a special gift of the divine ,spirit bestowed on the apostles 8to bring to their remembrance all that ,christ had said unto them40#aj ,,chapter ,,ii ,,the ,,beatitudes ,,in ,,general 8,and seeing the multitudes1 he went up into the mountain3 and when he had sat down1 his disciples came unto him3 and he opened his mouth and taught them1 saying1 ,blessed are the poor in spirit3 for theirs is the kingdom of heaven4 ,blessed are they that mourn3 for they shall be comforted4 ,blessed are the meek3 for they shall inherit the earth4 ,blessed are they that hunger and thirst after righteousness3 for they shall be filled4 ,blessed are the merciful3 for they shall obtain mercy4 ,blessed are the pure in heart3 for they shall see ,god4 ,blessed are the peacemakers3 for they shall be called sons of ,god4 ,blessed are they that have been persecuted for righteousness' sake3 for theirs is the kingdom of heaven4 ,blessed are ye when men shall reproach you1 and persecute you1 and say all manner of evil against you falsely1 for my sake4 ,rejoice1 and be exceeding glad3 for great is your reward in heaven3 for so persecuted they the prophets which were before you40 ,,our ,lord went up into the mountain to get away from the multitudes4 ,thither ,he was followed by ,his chosen disciples1 and it is to them that the ,sermon is uttered4 ,it was spoken to the ,church1 not to the world2 but as #8the multitudes' appear also to have listened#aa to it1 we may say that it was spoken into the ear of the ,church and overheard by the world4 #a4 ,it begins with the familiar 8,beatitudes40 ,they are a description of the character of the citizen of the new kingdom2 that is1 the character of the man who1 enjoying the freedom of the kingdom of ,god1 has entered into the inheritance of true blessedness4 ,observe1 we have a description of a certain character1 not of certain acts4 ,christ requires us not to do such and such things1 but to be such and such people4 ,and the character which we find here described is beyond all question nothing else than our ,lord's own character put into words1 the human character of our ,lord corresponding always in flawless perfection with the teaching which ,he gave4 ,here are two reasons why our ,lord's teaching is capable of universal and individual application3 7#a7 because it is not made up of detailed commandments1 but is the description of a character which1 in its principles1 can be apprehended and embodied in all possible circumstances3 7#b7 because it is not only a description in words but a description set side by side with a living example4 ,and we cannot remind ourselves too early that this is the character by which we shall be finally judged4 ,it is 8by this man10 as ,st4 ,paul says1 8,god will judge the world40 ,and ,st4 ,john says 8we shall be like him1 for we shall see him as he is40#ab ,the estimate of our worth in ,god's sight depends simply on this1 ,how like are we1 or rather1 how like are we becoming to the character of ,christ8 ,but of this we shall have opportunity of speaking later on4 #b4 ,the beatitudes describe the blessed lifein other words1 the citizen of the new kingdom is one who can say with ,mary 8all generations shall call me blessed40 ,the idea of a blessed life had been common4 ,we cannot begin to think about life without seeing that there are certain conditions which a man's life must have if we are to be able to congratulate him on being alive4 ,what sort of life is worth living8 ,that is a question thinking men have asked from old days4 ,gautama and ,confucius1 ,plato and ,aristotle asked it4 ,what sort of life possesses the characteristics which make it blessedwhat sort of life can you congratulate a man1 thoroughly and heartily1 upon living8 ,now observe a contrast in the answers given4 ,to ,gautama1 the ,buddha1 the existence not merely of selfishness1 but of the self1 is a fundamental evil1 delusion1 and source of misery2 and the true blessedness of painless peace is only to be attained by the emptying out of all desire1 the extinction of all clinging to existence1 and so at last by the extinction of life or personality itself4 ,thus though the ,buddha's moral teaching has many beautiful resemblances to that of our ,lord1 it has this fundamental difference1 that ,buddha regarded personal existence as a delusion and an evil to be got rid of1 but ,christ as a supreme truth and good to be at last realized in the vision of ,god and the fruition of eternal life4 8,i came that they may have life and may have it abundantly40 ,again1 ,aristotle asked the question1 ,what is the blessed life8 and he came to the conclusion that the life truly worth living was possible only for very few men4 ,it was impossible for slaves1 because they were the mere tools of other men2 or for the diseased1 because they were necessarily miserable2 or for paupers1 because they had not a sufficiency of this world's goods2 or for those dying young1 because they had not time enough to realize true blessedness4 ,observe1 ,i say1 the contrast in all this4 ,christ lays the blessed life open to all4 ,and why8 ,because he takes a man at once up to ,god3 ,he centres his life on ,god3 ,he puts him in full view of ,god as the goal of life3 ,he bases life on ,god as a foundation4 ,again1 as a consequence of this1 ,he calculates lifeas a life lived in ,god must be calculatedon the scale of eternity4 ,grant these two thingsthat each human life may be based on ,god and calculated on the scale of eternityand you get rid of all the limitations which made ,aristotle declare that neither the slave1 nor the diseased1 nor the poor1 nor those who die young1 can live the blessed life4 ,thus our ,lord has described the character of true blessedness as belonging to man as man1 to all men if they will have it1 simply by the recognition of their true relation to ,god4 ,from that point of view all accidents of life fade away into insignificance4 ,they give1 indeed1 its special character to each life1 and the conditions of its probation1 but they cannot touch its true blessedness4 ,we can go one step farther4 ,if you take the latter parts of the beatitudes1 you will find in them a more detailed account of the blessed life4 ,the end of each beatitude tells us what our ,lord meant by blessedness4 8,theirs is the kingdom of heaven2 they shall be comforted2 they shall inherit the earth2 they shall be filled2 they shall obtain mercy2 they shall see ,god2 they shall be called sons of ,god40 ,all the last six of these seven expressions may be said simply to expand the first4 ,they amplify the idea of membership in the kingdom of heaven4 ,membership in the kingdom is a life of perfect relationship with man and nature based on perfect fellowship with ,god4 ,that is true blessedness1 and that is open to all4 ,therein is consolation after all troubles2 there is the freedom to move about with a sense of heirship in ,god's world1 as in our legitimate heritage and with no fear of being turned out2 there is the satisfaction of all legitimate aspiration2 there is gracious acceptance at all hands2 there is the vision of all truth and beauty and goodness1 in ,god2 there is final and full recognition4 ,that is true blessedness4 ,that is the life which our ,lord promises to every one who will simply put himself in the right relation to ,god4 #c4 ,there is only one more point that we need notice with regard to these beatitudes as a whole1 and it concerns their order4 ,our ,lord begins with strong paradoxes3 ,blessed are the poorthe mournersthe meek4 ,that is to say in other words1 ,he first describes the true character by its contrast to the character of the world4 ,we frequently have occasion to use the expression 8the world40 ,let me1 therefore1 once for all explain what ,i understand by it when it is used in a bad sense4 ,it means1 of course1 not ,god's creation as such1 which was pronounced very good4 ,when 8the world0 is spoken of in a bad sensethe worldly worldyou may define it in this way3 it is human society organizing itself apart from ,god4 ,that is what in the ,bible is meant by 8the world40 ,well1 the world notoriously clutches at all the gold it can get4 ,the world avoids all the pain and suffering it possibly can1 avoids it with a calculating selfishness4 ,the world shrinks from nothing so much as from humiliation1 and says 8,assert yourself and your rights as much as you can40 ,our ,lord then describes the true blessedness1 first of all negatively in the first three beatitudes by strong and marked contrasts to the character of the world3 blessed are the poor1 blessed are the meek1 blessed are the mourners4 ,then ,he goes on to give its positive characteristics3 its strong spiritual appetite for righteousness2 its active and vigorous compassionateness2 its single-mindedness or purity of heart2 the deliberate aim it has to promote the kingdom of peace4 ,then1 in the last beatitude1 ,he answers the question how is such a character likely to find itself in such a world2 and answers that question in terms very like those employed by a ,jewish writer1 possibly not very long before our ,lord's time1 the writer of the ,book of ,wisdom1 who describes the attitude of the world towards the righteous thus3 8,but let us lie in wait for the righteous man1 ,because he is of disservice to us ,and is contrary to our works1 ,and upbraideth us with sins against the law1 ,and layeth to our charge sins against our discipline4 ,he professeth to have knowledge of ,god1 ,and nameth himself servant of the ,lord4 ,he became to us a reproof of our thoughts4 ,he is grievous unto us even to behold1 ,because his life is unlike other men's1 ,and his paths are of strange fashion4 ,we were accounted of him as base metal1 ,and he abstaineth from our ways as from uncleannesses4 ,the latter end of the righteous he calleth happy2 ,and he vaunteth that ,god is his father4 ,let us see if his words be true1 ,and let us try what shall befall in the ending of his life4 ,for if the righteous man is ,god's son1 he will uphold him1 ,and he will deliver him out of the hand of his adversaries4 ,with outrage and torture let us put him to the test1 ,that we may learn his gentleness1 ,and may prove his patience under wrong4 ,let us condemn him to a shameful death2 ,for he shall be visited according to his words4 ,thus reasoned they1 and they were led astray2 ,for their wickedness blinded them1 ,and they knew not the mysteries of ,god1 ,neither hoped they for wages of holiness1 ,nor did they judge that there is a prize for blameless souls40#ac 99 99 99 99 99 8,blessed are ye when men shall reproach you1 and persecute you1 and say all manner of evil against you falsely1 for my sake4 ,rejoice1 and be exceeding glad3 for great is your reward in heaven3 for so persecuted they the prophets which were before you40 ,,chapter ,,iii ,,the ,,beatitudes ,,in ,,detail ,i 8,blessed are the poor in spirit3 for theirs is the kingdom of heaven40 ,,the ,old ,testament is full of descriptions of the spirit of the world1 the spirit of selfish wealth with its attendant cruelty3 and by contrast to this are descriptions of the oppressed poor who are the friends of ,god4 ,our ,lord took up all this language upon ,his own lips when1 as ,st4 ,luke records1 ,he turned to ,his disciples and said 8,blessed are ye poor 444 woe unto you that are rich40 ,but all the actually poor are not the disciples of ,christ4 ,it is possible to combine the selfishness and grasping avarice of 8the rich0 with the condition of poverty4 ,so our ,lord has1 as recorded by ,st4 ,matthew1 gone beneath the surface and based ,his kingdom1 the character of ,his citizens1 not upon actual poverty1 but upon detachment4 ,the world says 8,get all you can1 and keep it40 ,christ says1 ,blessed are those who at least in heart and will have nothing4 ,there is one verse in the ,old ,testament which describes this poverty of spirit4 ,it is the utterance of ,job3#ad 8,the ,lord gave1 and the ,lord hath taken away2 blessed be the name of the ,lord40 ,there is pure1 perfect detachment4 ,job took and used aright what ,god gave him1 adoring the sovereignty of ,god4 ,the sovereign took away what ,he had given2 ,job gave it up freely4 ,being detachedthat is poverty of spirit2 at the least1 8having food and covering1 let us be therewith content40#ae ,our ,lord says then1 ,blessed are those who are thus detached2 and of course we look to ,him for illustration1 for these beatitudes express ,his own character4 ,he was detached4 ,the ,incarnation was a self-emptying4 ,he clung not to all the glories of heaven1 but 8emptied ,himself0 and 8beggared ,himself10 as ,st4 ,paul says4#af ,then when ,he had been born a man1 ,he set the example of clinging to nothing external4 ,he abandoned ease1 popularity1 the favour of the great1 even the sympathy of ,his friends1 even1 last and greatest of all1 on the cross1 the consolation of the divine presence4 ,each privilege in turn was abandoned without a murmur1 not1 speaking generally1 on the ascetic principle1 but because moral obedience to ,god in fulfilment of ,his mission required it4 ,he became utterly naked1 poorer than the poorest2 therefore in a supreme sense 8,his was the kingdom of heaven40 ,he stood empty1 persecuted1 before ,pilate1 and said 8,thou sayest that ,i am a king02 and the moral conscience of the world has witnessed that ,he spoke truth4 ,so we1 like ,him1 are to be ready to surrender1 ready to give up2 and in proportion to this detachment1 in proportion as we do really in will adore the sovereignty of ,god1 and are ready to receive and to give up according to ,his will1 in that proportion are all the hindrances removed by which the royalty of ,his kingdom is prevented from entering into our hearts and lives4 ,st4 ,paul's comment on this first beatitude lies in his description of the apostles 8,as having nothing1 and yet possessing all things02 or in his encouragement to ,christians generally 8,all things are yours40#ag ,the wilfulness with which we cling to supposed 8necessaries of life10 8things we cannot do without02 false claims on life for enjoyments which we should be the stronger for dispensing with2 false ideals of vanity and displaythese1 and not our circumstances1 are the hindrances to that largeness of heart and peace and liberty and joy1 which have their root only in the bare and naked relation of the soul to ,god4 ,the splendid promise attached to this beatitude brings it into contrast with an old ,jewish saying which has many parallels1 8,ever be more and more lowly in spirit1 for the prospect of man is to become the food of worms40 ,the motive to humility which our ,lord suggests is very different4 ,before we pass on1 let us observe how important it is that there should be at all times those in the ,church who are capable1 not merely of poverty in spirit1 but voluntarily of poverty in fact4 ,upon all men our ,lord enjoins detachment4 ,but upon one young man in particular ,he enjoined that he should give his possessions away1 that he should sell all that he had and give to the poor4 ,so in the ,church there have been those who in the religious orders have dedicated themselves in voluntary poverty to the service of ,god and of man2 and the ,church has lost incalculably in ages when there have been none such4 ,like all other institutions1 the religious orders have been liable to great abuses3 they have been homes very often1 not so much of scandalous vices1 as of sloth and corporate greed2 but we must not give up the ideal because there are abuses4 ,there is the command of the ,lord to all to be1 like ,job1 detached2 there is the counsel of the ,lord to some to be1 in fact1 voluntarily poor4 ,,ii 8,blessed are they that mourn3 for they shall be comforted40 ,these beatitudes follow one another1 as ,st4 ,chrysostom says1 in a golden chain4 ,once again our ,lord is putting ,himself in startling opposition to one of the favourite maxims of the world4 ,the world says 8,get as much pleasure as you can out of life2 suck it in wherever you can2 and hug yourself as close as you can from all that disquiets you or makes you uncomfortable2 in a word1 get as much pleasure and avoid as much pain as by intelligence and forethought you can possibly do40 ,in startling opposition to this maxim of the world our ,lord puts ,his maxim 8,blessed are they that mourn40 ,what does that mean8 ,briefly3 there are two chief kinds of mourning into which it is the duty of every true servant of our ,lord to enterthe mourning for sin and the mourning for pain4 ,we must mourn for sin1 for we are sinners4 ,it is possible to hide the fact from our eyes1 to prevent the inconvenient light from coming in upon our consciences1 to suppose that things that are widely tolerated must be tolerable1 that things that are frequently or habitually done must have something to say for themselves4 ,but the ,christian gets into the light2 he lets the light of the divine word go down into his heart2 he strives to see himself first1 in the silence of his own soul1 as the ,lord sees him4 ,thus he is brought to repentance1 and repentance which is in regard to the future a 8change of purpose10 is with respect to the past a true mourning3 if not emotional sorrow1 still profound and heartfelt regret on account of those things in which we have gone against the will of ,god3 and 8blessed are they that mourn40 ,next to this mourning for sin is the mourning of sympathy with others' pain4 ,there are moments when a ,christian may legitimately1 like his ,lord in the garden of ,gethsemane1 be engrossed in the bearing of 8his own burden40#ah ,but in the main a ,christian ought1 like his ,lord1 or like ,st4 ,paul1 to have his own burden so well in hand1 that he is able to leave the large spaces of his heart for other people to lay their sorrows upon4 8,bear ye one another's burdens40#ai ,of our ,lord it was said 8,himself took our infirmities1 and bare our diseases0#bjnot on the cross simply1 but as ,he moved about in ,galilee and ,juda1 and the sad1 the sorrowful and the sick came to ,him4 ,it is always possible to use the advantages of a comparatively prosperous position to exempt ourselves1 to screen ourselves off1 from the common lot of pain4 ,this is to shut ourselves off from true fruitfulness and final joy4 8,except a grain of wheat fall into the earth and die1 it abideth by itself alone2 but if it die1 it beareth much fruit4 ,he that loveth his life1 loseth it2 and he that hateth his life in this world shall keep it unto life eternal40#ba 8,blessed are they that mourn40 8,he that lacks time to mourn1 lacks time to mend4 ,eternity mourns that4 ',tis an ill cure ,for life's worst ills1 to have no time to feel them4 ,where sorrow's held intrusive and turn'd out ,there wisdom will not enter1 nor true power1 ,nor aught that dignifies humanity40 ,and in proportion to the fullness with which you enter into penitence for sin and into sympathy for the sufferings of men1 you shall get1 not the miserable laughter of forgetfulness1 which lasts but for a moment1 but the comfort 7or encouragement7 of ,god4 8,that we may be able to comfort them that are in any affliction1 through the comfort wherewith we ourselves are comforted of ,god40#bb 8,the sorrow of the world worketh death10 but 8godly sorrow worketh repentance unto salvation1 not to be repented of4#bc0 8,blessed are they that mourn3 for they shall be comforted40 ,and here1 by way of warning1 let me point out that there is a false as well as a true mourning4 ,it is possible to be discontented with the world but to lack the courage of faith which makes our discontent fruitful of reform4 ,it is possible to be discontented with ourselves1 and yet never so simply and humbly make our confession to ,god our ,father as to get the joy which comes of being forgiven4 ,we are discontented2 but our discontent is pride1 not the humility of true sorrow4 ,it will not be comforted1 it will not thankfully take the divine offer of absolution4 ,the 8woman that was a sinner0 made no delay in believing herself forgiven1 but set to work at once to show the love which springs of gratitude in the heart of those who accept their release4 ,the false sorrow of pride was noticed by one of the leaders of monasticism in the west,cassian1 who describes and contrasts thus the true sorrow and the false3#bd 8,but that sorrow which #8worketh repentance unto stable salvation' is obedient1 approachable1 humble1 amiable1 gentle and patient1 inasmuch as it comes down from the love of ,god and1 inspired with the desire of perfection1 gives itself over unweariedly to all pain of body and contrition of spirit2 and having a happiness of its own and a vitality which comes from the hope of progress1 it keeps all the amiability of an approachable and patient disposition1 possessing in itself all the fruits of the ,holy ,spirit which the apostle enumerates4 ,but the false sorrow is bitter1 impatient1 hard1 full of rancour and fruitless grief1 and penal despair1 breaking off and recalling the man whom it has got into its grasp from industry and salutary sorrow1 because it is irrational1 and not only impedes the efficacy of prayers but also empties out of the soul all those spiritual fruits which the true sorrow knows how to impart40 ,,iii 8,blessed are the meek3 for they shall inherit the earth40 ,still our ,lord is explaining the character of the kingdom by contrast to the ideals of the world4 ,the world says 8,stand up for your rights2 make the most of yourself2 don't let any man put upon you40 ,and so we are always standing on our dignity1 always thinking ourselves insulted or imposed upon4 8,blessed are the meek10 our ,lord says4 ,the meekthat is manifestly1 those who are ready to be put upon as far as they themselves are concerned4 ,this is the character of our ,lord1 who1 8when he was reviled1 reviled not again2 when he suffered1 threatened not2 but committed himself to him that judgeth righteously40#be ,of course1 from another point of view1 we may be quite bound from time to time to assert ourselves4 ,our ,lord recognizes that1 as we shall have an opportunity of noticing in another connexion4 ,we may have to assert ourselves for the sake of the moral order of the church and of the world4 ,but no one gets true peace1 or has really got to the foundation of things1 until1 as far as his own dignity is concerned1 he is in a position to say1 ,you can wrong ,god and you can wrong society2 and it may be my duty to stand up for ,god and for society2 but me1 as far as ,i am concerned1 you cannot provoke4 ,that is the ideal to which we have to attain4 ,that is the meekness which is appropriate to sinners like ourselves who know what we deserve1 who on a general review of life can seldom feel that we are suffering unmerited wrong2 but it is the meekness also of the sinless and righteous one4 ,and the result of this entire absence of self-assertion is that we can make no claim on the world which ,god will not at the last substantiate4 8,blessed are the meek0our ,lord is here quoting the psalm8for they shall inherit the earth40#bf ,what is an heir8 ,an heir is a person who enters into rightful possession4 ,he is in no fear that any other can ever come and turn him out4 ,he moves at ease amongst his possessions1 because the things that he inherits are really his4 ,no one with a better claim can come to oust him4 ,now1 if we go about the world making claims on society which ,god does not authorize1 refusing to bear what ,god will have us bear1 the day will come when the true ,master appears1 and we shall be exposed to shame4 ,we have made claims which ,he did not authorize2 we have asserted ourselves where ,he gave us no right or title to assert ourselves2 we shall be ousted4 ,but the meek1 who ever committed themselves to ,him that judgeth righteously1 have nothing to fear4 8,friend1 come up higher10 is all that is before them4 ,they will simply1 in steady and royal advance1 enter into the full heritage of that which men kept back from them1 but ,god has in store for them4 ,,iv 8,blessed are they that hunger and thirst after righteousness3 for they shall be filled40 ,in strong1 bold outlines our ,lord has begun by sketching for us the character of ,his citizens in marked contrast to the ideals of the world4 ,but ,he is not satisfied with giving us these1 as it were1 negative characteristics2 ,he passes on to more positive traits4 ,the citizens of the new kingdom 8hunger and thirst after righteousness40 ,every one knows what appetite is1 what hunger and thirst mean4 ,it is a strong craving1 a craving which must be satisfied1 or we perish4 ,you cannot forget that you are hungry or thirsty4 ,and in human pursuits we again and again see what is like hunger and thirst4 ,you see an appetite for place2 a man is bent upon it2 he will by whatever means get that position which his soul desires4 ,so again you see in men's amusements a similar craving4 ,go to the side of the ,thames at ,putney1 and you may see two crews of eight men practising there for a famous race1 their supporters and backers looking on4 ,all is eagerness1 and there is not the slightest betrayal of consciousness that anything in the world could be more important than the winning of that race4 ,that is what may be truly called a hunger and thirst4 ,and such is the appetite for righteousness which possesses the citizens of our ,lord's kingdom4 ,righteousness1 or rather the righteousness1 that character which ,god has marked out for us1 the character of ,christblessed are they which do hunger and thirst after it4 ,brethren1 we so often feel hopeless about getting over our faults4 ,let us hunger and thirst after righteousness1 and we shall be filled4 ,as our ,lord saw of the travail of ,his soul and was satisfied1 so1 depend upon it1 shall we4 ,if you only seriously want to be good1 your progress may be slow1 but at the last you will be good4 ,christ is pledged to satisfy1 if only you will go on wanting4 ,there is not in the pursuit of goodness any failure except in ceasing to hunger and thirstthat is1 in ceasing to want1 to pray1 to try4 ,do you want righteousness seriously1 deliberately8 ,then you can have it1 and not for yourself only1 but for the world4 8,till righteousness turn again unto judgement1 all such as are true in heart shall follow it40 ,it is pledged to us4 ,the day will come when the kingdom of heaven1 the kingdom of righteousness and meekness and truth1 shall be an established and a visible fact4 ,blessed are they that here and now hunger and thirst after righteousness in themselves and in the world3 for they shall be filled4 ,v 8,blessed are the merciful3 for they shall obtain mercy40 ,of course wherever human misery is1 there is also human pity4 ,but1 apart from ,christ1 it was not thought of as a motive force1 to be used in redeeming others' lives and in enriching our own4 ,the ,buddha1 indeed1 one of the purest and noblest men who have ever lived1 was first awakened from the dream of luxury1 in which he had been brought up1 by the threefold spectacle of human miserydecrepitude1 disease and death4 ,and once awakened1 he made his 8great renunciation03 he abandoned his royal state3 after much searching1 he discovered for himself1 as he thought1 the way of emancipation from life and1 being filled with compassion1 taught it to others4 ,but he believed life to be radically an evil4 ,he could imagine no redemption of life but only escape from it4 ,the philosopher ,aristotle1 who examined and catalogued human qualities1 could not have failed to come across the fact of pity4 ,but he seems even to have regarded it as a troublesome emotiona disturbing force which had better be got rid of in practical concerns4 ,the ,greek tragedy1 which by its marvellous presentations of the weakness of man was calculated to evoke the sentiment of pity in great intensity1 he regarded as a vent or outlet for the emotion which in this way could be purged off and leave the ,greek citizen in untroubled serenity in face of actual life4 ,it is to be feared that we very often use the drama and literature in this way4 ,we let our emotion of pity be stirred by the pictures of human misfortune presented to us1 and we find a luxury in the indulgence of the emotion4 ,but it is a luxury1 and nothing more4 ,it leads to no effective action for the removing of the misery which we deplore4 ,this is pagan4 ,for the disciple of ,christ pity is a motive to vigorous action4 ,god in ,christ declares ,his 8power most chiefly in showing mercy and pity40 ,powerful pity is pity which passes from emotion into practical and redemptive action4 ,of such pity only does ,christ say 8,blessed are the merciful or pitiful40 ,compassion which does nothing is in the ,new ,testament#bg regarded as a form of pernicious hypocrisy4 ,and the merciful shall obtain mercy4 ,here we get a great law of the divine dealing4 ,god deals with us as we deal with our fellow-men4 ,in the ,old ,testament#bh it is said 8,with the merciful thou1 ,god1 wilt show thyself merciful2 with the perfect man thou wilt show thyself perfect2 with the pure thou wilt show thyself pure2 and with the perverse thou wilt show thyself froward40 ,and again1 in our ,lord's parable1#bi when the servant who had been let off his debts by his master was found to deal unmercifully with his fellow-servant who was indebted to him1 the remission was cancelled1 and the weight of his old debt fell back upon him1 to teach us that ,god deals with us as we deal with our fellow-men4 ,thus again1 in view of the last great day1 our ,lord says 8,inasmuch as ye did it unto the least of these my brethren1 come ye blessed1 inherit the kingdom40 ,so in our ,lord's ,prayer1 we pray 8,forgive us our trespasses1 as we forgive them that trespass against us40 ,do we want to know how our ,lord will regard us at the last day8 ,we can find the answer by considering how our face looks1 not in mere passing emotion1 but in its serious and deliberate aspect1 towards our fellow-men4 ,god deals with us then1 as we deal with our fellows4 ,nor need we confine the principle to ,god's dealings with us4 ,the same law is observable in the treatment we receive at men's hands4 ,on the whole we can determine men's attitude to us by our attitude to them4 ,almost all men have their best selves drawn out towards a really compassionate life4 8,perchance for a good manone who is not only just1 but goodsome would even dare to die40#cj 8,blessed are the merciful1 for they shall obtain mercy40 ,,vi 8,blessed are the pure in heart3 for they shall see ,god40 ,if we take part in the kingdom1 there must be singleness of purpose4 ,purity of heart is1 of course1 continually taken in its narrower meaning of absence of sensual defilement and pollution4 ,that is an important part of purity2 and may ,i say a word about the pursuit of purity in this narrower sense8 ,a great many people are distressed by impure temptations1 and they very frequently fail to make progress with them for one reason1 namely1 that while they are anxious to get rid of sin in this one respect1 they are not trying after goodness as a whole4 ,uncleanness of life and heart they dislike4 ,it weighs upon their conscience and destroys their self-respect4 ,but they have no similar horror of pride1 or irreverence1 or uncharity4 ,people very often say that it is impossible to lead a 8pure0 life4 ,the ,christian minister is not pledged to deny this1 if a man will not try to be religious all round1 to be ,christ-like altogether4 ,for the way to get over uncleanness is1 in innumerable cases1 not to fight against that only1 but to contend for positive holiness all round1 for ,christlikeness1 for purity of heart in the sense in which ,christ used the expression1 in the sense in which in the #east ,psalm a clean heart is coupled with a 8right spirit0that is1 a will set straight towards ,god1 or simplicity of purpose4 ,there is an old ,latin proverb8,unless the vessel is clean1 whatever you pour into it turns sour40 ,it is so with the human will4 ,unless the human will is directed straight for ,god1 whatever you put into the life of religious and moral effort has a root of bitterness and sourness in it which spoils the whole life4 ,our ,lord means 8,blessed are the single-minded10 for they1 though as yet they may be far from seeing ,god1 though as yet they may not believe a single article of the ,christian ,creed1 yet at last shall attain the perfect vision2 yes1 as surely as ,god is true1 they shall be satisfied in their every capacity for truth and beauty and goodness2 they shall behold ,god4 ,any measure of true spiritual illumination1 like that of ,job when the ,lord had answered his questionings1 may be described as 8seeing ,god20 and in this sense to see ,god is a necessary preliminary to repentance#ca and is requisite for spiritual endurance4#cb ,but in its full sense it is incompatible with any remaining dissatisfaction2 it is the final goal of human efforts1 the reward of those who here are content to 8walk by faith1 not by sight10 and it includes in perfectionwhat in a measure all discovery after search includessatisfaction for the intellect1 and full attainment for the will1 and the ecstasy of the heart1 in ,god as ,he is4 ,,vii 8,blessed are the peacemakers3 for they shall be called sons of ,god40 ,christ is the ,prince of ,peace4 ,he brings about peace among men1 breaking down all middle walls of partition between classes and races and individuals1 by making them first of all at peace with ,godatonement among men by way of atonement with ,god4 ,this is the only secure basis of peace4 ,there are many kinds of false and superficial peace1 which the ,prince of ,peace only comes to break up4 8,i came not to send peace on earth1 but a sword40#cc ,peace can never be purchased in ,god's way by the sacrifice of truth4 ,but peace in the truth we1 like our ,master1 must be for ever pursuing4 ,do we habitually remember how it offends our ,lord to see divisions in the ,christian ,church1 nations nominally ,christian armed to the teeth against one another1 class against class and individual against individual in fierce and relentless competition1 jealousies among clergy and church-workers1 communicants who forget that the sacrament of union with ,christ is the sacrament of union also with their fellow-men8 ,christians are to be makers of ,christ's peace4 ,something we can all do to reconcile individuals1 families1 classes1 churches1 nations4 ,the question is1 ,are we1 as churchmen and citizens1 by work and by prayer1 in our private conduct and our public action1 doing our utmost with deliberate1 calculated1 unsparing effort8 ,if so our benediction is the highest3 it is to be1 and to be acknowledged as being1 sons of ,god4 ,,viii 8,blessed are they that have been persecuted for righteousness' sake3 for theirs is the kingdom of heaven40 ,there has now been given the picture of the ,christian character in its wonderful attractivenessthat detachment1 that readiness to enter into the heritage of human pain1 that self-suppressing meekness and humility towards our fellow-men1 that strong passion for righteousness1 that effective compassion1 that singleness of heart1 that striving for peace4 ,yet1 where it is not welcomed1 it stings by its very beauty1 it hardens by its very holiness4 ,thus there came about the strange result1 that when that character was set in its perfection before men's eyes in the person of our ,lord1 they would not have it4 ,they set upon ,him and slew ,him4 ,it is in full view of this consequence of being righteous that our ,lord speaks this last beatitude3 and ,he gives it pointed and particular application to ,his disciples4 8,blessed are ye when men shall reproach you1 and persecute you1 and say all manner of evil against you falsely1 for my sake4 ,rejoice1 and be exceeding glad3 for great is your reward in heaven3 for so persecuted they the prophets which were before you40 ,,the ,,place ,,of ,,the ,,christian ,,character ,,in ,,the ,,world4 ,as soon as ever a man sets himself seriously to aim at this ,christian character1 the devil at once puts this thought into his mind,am ,i not aiming at what is too high to be practicable8 am ,i not aiming too high to do any good8 ,if ,i am to help men1 surely ,i must be like them8 ,i must not be so unworldly1 if ,i am to help men in this sort of world4 ,now our ,lord at once anticipates this kind of argument4 ,he says at once1 as it were1 ,no1 you are to help men by being unlike them4 ,you are to help men1 not by offering them a character which they shall feel to be a little more respectable than their own1 but by offering them a character filled with the love of ,god4 ,they may mock it for a while2 but in the 8day of visitation10 in the day when trouble comes1 in the day when they are thrown back on what lies behind respectability1 in the day when first principles emerge1 they will glorify ,god for the example you have given them4 ,they will turn to you then1 because they will feel that you have something to show them that will really hold water1 something that is really and eternally worth having4 ,thus our ,lord at once proceeds to answer the question1 ,how is a character such as the beatitudes describe1 planted in a world such as this is1 to effect good8 ,it is to purify by its own distinctive savour1 it is to be conspicuous by its own splendid truth to its ideal1 it is to arrest attention by its powerful contrast to the world about it4 ,this is the meaning of the metaphors which follow the beatitudes3 8,ye are the salt of the earth3 but if the salt have lost its savour1 wherewith shall it be salted8 it is thenceforth good for nothing1 but to be cast out and trodden under foot of men4 ,ye are the light of the world4 ,a city set on a hill cannot be hid40 8,ye are the salt of the earth40 ,salt is that which keeps things pure by its emphatic antagonistic savour4 8,ye are the light of the world40 ,light is that which burns distinctively in the darkness4 8,a city that is set on a hill0 is a marked object1 arresting attention over a whole country side4 8,ye are the salt of the earth3 but if the salt have lost its savour1 wherewith shall it be salted80 ,the savour of a ,christianity which does not mean what it says1 wherewith can it be salted8 ,how can it recover its position and influence8 ,would it not be better never to have been ,christians at all than to be ,christians who do not mean what they say8 ,what is so useless as a hollow profession of religion8 8,it is thenceforth good for nothing1 but to be cast out and trodden under foot of men40 8,i would thou wert cold or hot4 ,so because thou art lukewarm1 and neither hot nor cold1 ,i will spew thee out of my mouth40#cd ,christians exist in order to make the contrast of their own lives apparent to the world4 8,neither do men light a lamp1 and put it under the bushel1 but on the stand2 and it shineth unto all that are in the house4 ,even so let your light shine before men1 that they may see your good works1 and glorify your ,father which is in heaven40 ,we may point the significance of this teaching of our ,lord by contrasting it with that of another great religious teacher4 ,we have often heard it said that more people are good ,mohammedans in ,mohammedan countries than good ,christians in ,christian countries4 ,that may be true1 and for this reason3 ,mohammed set before his disciples an ideal of conduct calculated to commend itself naturally to the people he had to do with4 ,supposing no fundamental change of character1 no real transformation1 was required of them1 he saw that they would be ready enough to observe religious ceremonies1 and to fight1 and to abstain from drink4 ,he fastened on these things4 ,these1 he said1 are what ,god requires of you4 ,and he has won a high measure of success on the average4 ,mohammedans have been conspicuous for courage and temperance and regularity in the transaction of religious forms4 ,but just because ,mohammed was so easily satisfied1 his religion has been a religion of stagnation4 ,he neither aimed at nor effected any regeneration of man4 ,but our ,lord said 8,except a man be born again10i4e4 unless so fundamental a change take place in him1 that it can only be compared to a fresh birth8he cannot see the kingdom of ,god40 ,and ,he made it plain that the working out of this new birth would not be possible without the sternest self-denial4 ,for this very reason our ,lord's religion has found fewer genuine adherents than ,mohammedanism1 but by means of those who have been genuine adherents it has effected a profound spiritual renewal even in society as a whole4 ,no doubt the ,church has often seemed to forget her ,lord's method4 ,there have been timesas at the baptism of the ,frankswhen the ,church incorporated men in masses1 allowing the ,christian standard to be lowered almost indefinitely1 in order that a whole race might be called ,christian4 ,so1 again1 there was a time when ,jesuit casuists said 7in effect71 if only we can keep people ,catholic1 making their confessions and receiving absolution1 it shall be done at any cost of accommodation to existing morals4 ,once more1 the ,church of ,england1 in order to maintain the ideal of 8a national ,church10 has in result allowed almost all the power of spiritual discipline1 which she should have kept in her own hand1 to be surrendered to a ,parliament which is in the loosest possible relation to ,christianity of any kind4 ,in each of these cases the ,church abandoned the method of ,christ3 she sacrificed reality to numbers1 or genuine discipleship to supposed political influence1 and as a result in each case the salt lost its savour4 ,the question remains for us 8,wherewith can it be salted80 ,is the savour of true ,christianity among us so far gone as to be irrecoverable8 ,we thankfully answer ,no4 ,but if we are to make good our denial1 we must set to work to let men understand that1 as the ,church has a creed which she cannot let go1 and a ministry and sacraments which are committed to her to exercise and to dispense1 so she has a moral standard1 which1 if she is not to fall under the curse of barrenness1 she must re-erect and be true to4 ,only when men have come to understand what the ,christian moral standard isin marriage and in the home1 in commerce and in politicsand to understand that it can no more be dispensed with than the creed or the sacraments1 is there any prospect of a healthy revival of church life4 ,,chapter ,,iv ,,the ,,revision ,,of ,,the ,,old ,,law ,,the character of the citizens of the new kingdom as described by our ,lord was so surprising1 so paradoxical1 that it was inevitable the question should arise1 ,was ,he a revolutionary who had come to upset and destroy all the old lawwas this a revolutionary movement in the moral and religious world8 ,to this question1 then1 our ,lord directly addressed ,himself4 ,the rest of the first chapter of the ,sermon on the ,mount,st4 ,matthew v4 #ag to the endis simply a statement of the relation in which this new righteousness1 this righteousness of the new kingdom1 stands to the old righteousness of the ,mosaic ,law4 ,our ,lord explains that the new law stands in a double relation to the old4 ,first1 it is in direct continuity with what had gone before 7vv4 #agai72 and1 secondly 7vv4 #bjdh71 it supersedes it1 as the complete supersedes the incomplete4 7#a7 ,the continuity is thus stated3 8,think not that ,i came to destroy the law or the prophets3 ,i came not to destroy1 but to fulfil4 ,for verily ,i say unto you1 ,till heaven and earth pass away1 one jot or one tittle shall in no wise pass away from the law1 till all things be accomplished4 ,whosoever therefore shall break one of these least commandments1 and shall teach men so1 he shall be called least in the kingdom of heaven2 but whosoever shall do and teach them1 he shall be called great in the kingdom of heaven40 ,here we get the divine principle of action4 ,god does not despair of what is imperfect because it is imperfect4 ,he views every institution 7or person7 not as it is1 but as it is becoming2 not by the level of its present attainment1 but by the character and direction of its movement4 ,everything that is moving in the right direction is destined in the divine providence to reach its fulfilment4 ,this was the case pre-eminently with the ,old ,testament4 ,it was imperfect1 but its tendency was directed aright4 ,as ,st4 ,irenus says 8,the commandments are common to the ,jews and us3 with them they had their beginning and origin1 with us their development and completion40#ce ,and ,st4 ,augustine3 8,the ,new ,testament is latent in the ,old1 and the ,old ,testament is patent in the ,new40#cf ,here then we have our chief object-lesson in the method of divine education4 ,if we examine the matter in detail1 we shall see that in the ,new ,testament every element in the ,old ,testament finds itself fulfilled4 ,is it prophecy1 in the sense of prediction8 ,in the ,old ,testament an ideal is projected into the future by inspired men1 and in ,christ and ,his kingdom it is realized4 ,moreover1 if you look to the beginning of the ,acts of the ,apostles or to ,st4 ,matthew's ,gospel1 you will see how full the early ,christians were of the sense of this realization1 of the sense that in the ,old ,testament is a forecast and in the ,new a fulfilment4 ,or is it the ritual law8 ,you study its enactments in ,leviticus2 and then you read the ,epistle to the ,hebrews4 ,you see how1 to the mind of the spiritual ,jewish-,christian writer1 in the old law is external symbol and in ,christ spiritual realization4 ,or is it the moral law8 ,you compare the ,ten ,commandments in the ,old ,testament with our ,lord's ,sermon on the ,mount or ,st4 ,james' ,epistle4 ,they stand to one another as preliminary education to final enlightenment4 ,and in another sense law altogether is represented by ,st4 ,paul as only the training of slaves or children in preparation for the sonship or manhood which is reached when the ,spirit is given4 ,or1 once more1 is it types of character that are in question8 ,you know the old difficulty about ,jacob and ,esau4 ,how can we approve of ,jacob who was so deceitful8 ,how can we disapprove of ,esau who was so generous and impulsive8 ,the answer is a deep and true one4 ,it is that ,esau's impulsive nature led to nothing2 he was 8profane02#cg in fact1 ,edomthe race of which ,esau is the parent and typeproduced nothing1 changed nothing1 brought nothing to perfection4 ,jacob1 for all his mendacity1 knew what it was to be in covenant with ,god1 and his race grew into the likeness of ,god4 ,israel led to something4 ,all the imperfect elements in the ,old ,testamentand1 of course1 they are imperfectreach fulfilment in the ,new4 ,they enshrine the will of ,god at a certain stage4 ,therefore they are worthy of respect4 ,they are to be realized1 not violated4 ,and so our ,lord goes on to warn ,his disciples lest1 in the enthusiasm of the new teaching1 they should think that they could best show their zeal by disparaging elements in the old law under which they had been brought up4 ,for it is always the case that when people have learned something new1 their first impulse is to show what they have learned by disparaging what they knew before4 ,thus our ,lord warns them of the low place in ,his kingdom which they will hold who exhibit towards even the details of the older teaching a spirit of destructiveness1 and of the high esteem which will be accorded to the reverent handling of it4 7#b7 ,then our ,lord passes to the other side of the question4 ,the old law was imperfect2 the new law is to supersede it4 ,the new law is to supersede it both as it is represented in the actual standard of its professors1 the scribes and ,pharisees 7v4 #bj71 and then1 more than that1 it is to supersede it even in its actual principles 7vv4 #badh74 ,first1 as regards its professors3 8,for ,i say unto you1 that except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no wise enter into the kingdom of heaven40 ,it is well known what the scribes and ,pharisees represented4 ,they had left out of consideration the prophetic teaching in the ,old ,testament and the prophetic element in the books of ,mosesall that made light of outward observances by contrast with moral holiness or1 still more1 as divorced from it4 ,they had made the observance of the ceremonies 8the be-all and the end-all0 of religion4 ,thus their religion was pre-eminently external and1 as such1 unprogressive4 ,it was a religion1 again1 which with the help of dispensations and evasions could be practised without much spiritual or moral effort4 ,hence it ministered to self-satisfaction and hypocrisy4 ,thus our ,lord continually judges it1 and here ,he warns ,his disciples not to suppose that ,his revision of the old law is to result in the establishment of an easier religion than that of scribes and ,pharisees4 ,the requirement of obedience will be deeper and more searching4 ,but our ,lord goes back behind the professors upon the law itself2 and ,he proceeds in detail to deal with the old moral law1 in order to deepen it into the law of ,his new kingdom4 ,there are two points to which ,i would call attention1 which apply to all these modifications or deepenings of the old law4 ,first1 notice the authority of the teacher4 8,it was said to them of old time0that is by ,god ,himself in the ,mosaic ,law,thou shalt not do this or that2 8but ,i say unto you40 ,now this is a new tone1 and it has only one legitimate explanation4 ,all the prophets had said 8,thus saith the ,lord03 they had spoken the word of another4 ,jesus says 8,i say unto you10 thus giving one of many indications that ,he who spoke was different in kind from all other speakers upon earth2 that ,he was the fount of the moral law1 and could speak as the one supreme legislator with the voice1 with the authority1 of ,god ,himself4 ,secondly1 notice that when our ,lord deals with the different commandments1 ,he deals with them on principles which in each case would apply to all the others4 ,you could take the distinctive principle which emerges in ,his dealing with the law of murder or of adultery1 and apply it to the case of all the other commandments4#ch ,this is only one instance which goes to prove that our ,lord does not mean to save us trouble4 ,he teaches in a way which leaves us a great deal to do for ourselves1 and requires of us a great deal of moral thoughtfulness4 ,,the ,,law ,,of ,,murder 8,ye have heard that it was said to them of old time1 ,thou shalt not kill2 and whosoever shall kill shall be in danger of the judgement3 but ,i say unto you1 that every one who is angry with his brother shall be in danger of the judgement2 and whosoever shall say to his brother1 ,raca vain fellow61 shall be in danger of the council2 and whosoever shall say1 ,thou fool1 shall be in danger of the hell of fire40 ,in explanation of this let us look at the ,second ,book of the ,chronicles4 8,and he set judges in the land throughout all the fenced cities of ,judah1 city by city1 and said to the judges1 ,consider what ye do3 for ye judge not for man1 but for the ,lord2 and he is with you in the judgement4 ,now therefore let the fear of the ,lord be upon you2 take heed and do it3 for there is no iniquity with the ,lord our ,god1 nor respect of persons1 nor taking of gifts4 ,moreover in ,jerusalem did ,jehoshaphat set of the ,levites and the priests1 and of the heads of the fathers' houses of ,israel1 for the judgement of the ,lord1 and for controversies40#ci ,king ,jehoshaphat is here said to have appointed a central court in ,jerusalem and local courts in all the towns2 and the arrangement was permanent4 ,the local court or ,sanhedrin is apparently what is meant by 8the judgement0 in this passage of the ,sermon1 and the central court or supreme ,sanhedrin is what is meant by 8the council40 ,now certain even capital offences could be dealt with by the local courts1 but the gravest only by the central ,sanhedrin4 ,thus there was a gradation of crimes4 ,moreover1 the ,jews believed in an awful penalty after death for those who had egregiously sinned4 ,gehennathat is1 the ,valley of ,hinnom1 close to ,jerusalemwas the place where children had been burnt alive in sacrifice to ,moloch2 and it had become later a metaphor for the place of punishment after death4 ,thus1 it appears1 the ,jews recognized ordinary offences which came before the local court1 special offences which came before the central court1 and an awful penalty after death for the worst sort of offences4 ,now1 no offence was brought under the cognizance of the ,jewish law at all which was not a sin in act2 the sin of actual murder for instance4 ,but our ,lord raises the whole standard of guilt4 ,he takes no account of sins of act at all4 ,in the citizens of ,his new kingdom1 sins of act are1 as it were1 out of the question4 ,the way ,he deals with the lawspecifically the law of murder1 but in principle all the lawsis1 if we may paraphrase ,his words1 this3 ,under the new law you are to think of malicious anger1 of anger and malice entertained in your hearts1 as under the old law men were accustomed to think of ordinary homicide4 ,when this malice of heart expresses itself in the word of dislike and contempt1 that is a graver offence1 and shall have attached to it the same moral guilt as would in the old days have brought a man before the central court4 ,and the stronger expression of reprobation1 8,thou fool10 is a sin which may bring a man into eternal punishment4 8,he is liable 7literally7 up to the point of the ,gehenna of fire40 ,our ,lord certainly speaks in metaphor4 ,because obviously one could not in fact bring a man under any earthly tribunal for the thoughts of his heart4 ,but the meaning is plain4 ,our ,lord raises deliberately allowed sins of thought and feeling to the level previously occupied by overt acts2 and words ,he counts yet graver sins2 and the deliberate expression of hatred ,he counts a sin which may destroy the soul4 ,this is the way in which ,he deals with the sixth commandment 7though it would apply to all the others74 ,and then ,he adds a sort of parenthesis dealing with the duty of hastening to remove any uncharitable relation in which we may stand towards others4 8,if therefore thou art offering thy gift at the altar1 and there rememberest that thy brother hath aught against thee1 leave there thy gift before the altar1 and go thy way1 first be reconciled to thy brother1 and then come and offer thy gift4 ,agree with thine adversary quickly1 whiles thou art with him in the way2 lest haply the adversary deliver thee to the judge1 and the judge deliver thee to the officer1 and thou be cast into prison4 ,verily ,i say unto thee1 ,thou shalt by no means come out thence1 till thou have paid the last farthing40 ,our ,lord is speaking to ,jews who were accustomed to bring their offerings into the temple4 ,he says that if one of them1 while engaged in this religious observance1 should remember that his brother has aught against him1 he is to leave his gift before the altar and to go away hastily1 as a man who is leaving an unfinished work1 and be reconciled2 and then come back and offer his gift4 ,it is to be done quickly4 ,this is emphasized in a second metaphor4 ,in case of a debt you would have to act quickly1 or the law would be in train and extreme consequences would follow4 ,so in moral offences go quickly and satisfy2 purge your conscience and get free2 suffer no delay2 otherwise the moral consequences will be in train1 and the issue inevitable1 and the final result follow4 ,he speaks to ,jews1 but he also speaks to ,christians4 ,it is the law of the new kingdom4 ,we have an altar4 ,we have to offer up spiritual sacrifices1 the worship of ,god in spirit and in truth4 ,thus in the course of the first century ,jewish ,christians apparently applied this saying of our ,lord to the ,holy ,communion4 ,in ,the ,doctrine of the ,twelve ,apostles#dj you find3 8,let no man who has a dispute with his fellow come together with you1 until they be reconciled the word in ,st4 ,matt4 v4 #bd1 that your sacrifice be not defiled40 ,surely we need to lay to heart this teaching1 that we are to make haste to get rid of whatever hinders our approach to ,god4 ,we ,englishmen are so apt to pride ourselves on not being hypocrites4 ,it was once said to me1 and the saying has always remained in my mind1 that the great need in our day is to preach against the ,pharisaism of the publican6 ,how many say1 8,i don't come to the sacrament3 a man who has to knock about and make his way in the world must do things and put up with things which if one comes to the sacrament one is supposed to repent of4 ,and if ,i do not profess to be impossibly strict1 at least ,i am not a hypocrite40 ,so he goes off4 8,lord1 ,i thank thee that ,i am not one of these hypocrites3 ,i make no religious professions1 thank ,god60 ,now this is what ,i call the ,pharisaism of the publican4 ,pharisaism is being satisfied with ourselves4 ,and the ,pharisaism of the man who makes no religious professions is at least as bad as the ,pharisaism of the man who abounds in them4 ,our ,lord does not bid us abstain from coming to the altar if we are not fit1 but ,he says1 ,see to it that you make yourselves fit2 and that too in a hurry4 8,leave there thy gift before the altar10 but you cannot leave it long4 ,it will be in the way there4 ,there is an unfinished work which you are engaged in4 ,make haste to come back and finish it4 ,if among my readers are some who belong to the ,church and are not communicants1 and are satisfied because they are not hypocrites1 ,i would say to themdo not be satisfied3 begin to approach the altar3 commit yourself to it1 by telling your wife or husband1 or friend or parish priest1 that you hope to receive the ,communion1 and when2 and then go your ways quickly and remove the moral obstacles which hinder your doing so2 otherwise the moral train will be set in motion1 and the great and inevitable issue come before you know it4 ,there is one other point which ,i will ask you to noticeour ,lord's use in this passage of the word 8brother40 ,in the ,bible the term 8brother0 is confined to those who belong to the covenant2 in the old law to the ,jews1 in the new law to the ,christians4 ,our ,lord then is here dealing with the relation of ,christian to ,christian1 who have realized their brotherhood in the common fatherhood of ,god4 ,all men are meant for brotherhood1 but our ,lord is speaking here to those who are brothers in fact4 ,,the ,,law ,,of ,,adultery 8,ye have heard that it was said1 ,thou shalt not commit adultery3 but ,i say unto you1 that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart40 ,we notice that our ,lord here brings to light a fresh principle4 ,in the case of the sixth commandment ,he notes the sin of allowing even the feeling of hatred2 but he distinguishes the guilt of an allowed feeling1 not only from that of an act1 but also from that of a word4 ,but here our ,lord identifies with the overt act in guilt even the desire of the heart when it reaches the point of deliberate intention to sin4 ,the man whom our ,lord is here considering must be supposed to have the deliberate intention to sin2 he looks on the woman in order to#da excite his lust2 he is only restrained from action 7if it be so7 by lack of opportunity or fear of consequences2 in his will and intention he has already committed the act4 ,our ,lord then says that to will to sin and deliberately to stimulate sin in oneself has in ,his sight all the guilt of sin1 even though circumstances may restrain one from the actual commission of it4 ,this again is a principle which applies to other commandments besides the seventh4 ,then1 in view of the difficulty of sexual purity1 our ,lord goes on to urge men to take those necessary steps in the way of self-discipline1 which will enable them to be preserved from sin3 8,and if thy right eye causeth thee to stumble1 pluck it out1 and cast it from thee3 for it is profitable for thee that one of thy members should perish1 and not thy whole body be cast into hell4 ,and if thy right hand causeth thee to stumble1 cut it off1 and cast it from thee3 for it is profitable for thee that one of thy members should perish1 and not thy whole body go into hell40 ,here our ,lord lays down the important principle of asceticism or self-discipline1 and we should carefully notice some points in ,his teaching about it4 #a4 ,what our ,lord tells us is that a safe life is better than a complete life4 ,all parts of our nature were made by ,god4 ,the best thing is that we should be able to exercise freely all our faculties2 but we must be safe at the centre before we can be free at the circumference4 ,and if we find that any one of our faculties is so disordered in fact that it is destroying the roots of our life1 we must be remorseless in limiting ourselves2 a limited life is better than a life insecure at the roots4 ,whatever exposes us to temptation that is too strong for us must at all costs be abandoned4 ,bengel says1 with much insight1 8,how many there are who have been destroyed by neglecting the mortification of one single member40 ,this principle is easy of application to questions which are constantly coming up4 ,is it right to go to the theatre1 or to this or that theatre8 ,is this or that particular sort of art or literature legitimate and justifiable8 ,now to a certain extent these questions can be answered on general principles4 ,but it does not at all follow1 because on general principles ,i can justify this or that drama1 or this or that literature1 or this or that kind of art1 that therefore it is justified for me4 ,that is quite another question4 ,the question for me is1 what is its effect on me8 does it in me stimulate what is bad8 does it put my moral nature to a disadvantage8 does it in fact betray me into sin8 ,if so1 ,i have no right at all to excuse myself from abstinence on general groundsunless1 indeed1 ,i am one of those people in whose case conscientiousness has a tendency to become a morbid scrupulosity4 ,in such cases of mental disease the individual conscience often needs rectifying by reference to a more healthy common sense4 ,but these for the moment are not under consideration4 ,the peril which our ,lord has in view is the more usual one of moral carelessness4 ,and ,his warning is very solemn4 ,speaking of course in metaphor1 but speaking metaphor which means something terribly real1 ,he says it is better to live a maimed life than with all our faculties about us to be destined to moral death4 #b4 ,here is the distinctive principle of ,christian asceticism4 ,if we go to ,india1 we still find ascetics there whose asceticism is based on the oriental idea that the body is in itself an evil thing1 and that to be spiritual is to be separated from material things4 ,that is not the ,christian idea4 ,the ,christian idea is that the whole of this material nature1 including our bodies1 is good in itself and meant to be consecrated to spiritual uses4 ,we are never to mortify any faculty as if it were an evil thing to be got rid of4 ,the end of all ,christian self-discipline is that we may have the freedom of our whole nature4 ,but freedom is only possible where there is rational control4 ,thus any sacrifice is worth making sooner than that the lower part of our nature should lord it over the higher4 ,next1 as a sequence to this treatment of the seventh commandment1 our ,lord deals with the question of divorce4 8,it was said also1 ,whosoever shall put away his wife1 let him give her a writing of divorcement2 but ,i say unto you1 that every one that putteth away his wife1 saving for the cause of fornication1 maketh her an adulteress3 and whosoever shall marry her when she is put away committeth adultery40 ,the ,jewish law of divorce is given in ,deuteronomy xxiv4 #a1 #b3 8,when a man taketh a wife1 and marrieth her1 then it shall be1 if she find no favour in his eyes1 because he hath found some unseemly thing in her1 that he shall write her a bill of divorcement1 and give it in her hand1 and send her out of his house4 ,and when she is departed out of his house1 she may go and be another man's wife40 ,this1 especially as interpreted in ,jewish tradition1 had given a great liberty of divorce1 which our ,lord here abolishes or restrains4 ,what we may truly call ,his legislation on this subject is repeated in ,st4 ,matthew xix4 #ci3 8,and there came unto him ,pharisees1 tempting him1 and saying1 ,is it lawful for a man to put away his wife for every cause8 ,and he answered and said1 ,have ye not read1 that he which made them from the beginning made them male and female1 and said1 ,for this cause shall a man leave his father and mother1 and shall cleave to his wife2 and the twain shall become one flesh4 ,so that they are no more twain1 but one flesh4 ,what therefore ,god hath joined together1 let not man put asunder4 ,they say unto him1 ,why then did ,moses command to give a bill of divorcement1 and to put her away8 ,he saith unto them1 ,moses for your hardness of heart suffered you to put away your wives3 but from the beginning it hath not been so4 ,and ,i say unto you1 ,whosoever shall put away his wife1 except for fornication1 and shall marry another1 committeth adultery3 and he that marrieth her when she is put away committeth adultery40 ,now leaving out of question the clause in both passages in which an exception seems to be made1 we notice1 first of all1 that our ,lord proclaimed1 as a prominent law of ,his new kingdom1 the indissolubility of marriage4 ,and for us as ,christians it is perfectly plain that not all the parliaments or kings on earth can alter the law of our ,lord4 ,and if any ministers of ,christ1 or persons claiming to represent the ,church of ,christ1 ever dare to let the commandment of men1 in however high places1 override the law of ,christ1 they are simply behaving in a way which brings them under the threat which our ,lord so solemnly uttered3 8,whosoever shall be ashamed of me and of my words in this adulterous and sinful generation1 the ,son of ,man also shall be ashamed of him1 when he cometh in the glory of his ,father with the holy angels40#db ,beyond all question1 for the ,church1 and for all who desire to call themselves ,christians1 it is absolutely out of the question to regard those as married who1 having been divorced1 have been married again1 contrary to the law of ,christ1 during the lifetime of their former partner4 ,it is quite true that this indissolubility of marriage may press hardly upon individuals in exceptional cases4 ,but so does every law which is for the welfare of mankind in general2 and1 press it hardly or softly1 the words of our ,lord are quite unmistakable4 ,he who refused to legislate on so many subjects legislated on this1 and the simple question arises whether we prefer the authority of ,christ to any other authority whatever4 ,but1 secondly1 our ,lord appears in both passages to make an exception1 and the exception would seem to sanction1 or1 more strictly1 not to prohibit1 the re-marriage of an innocent man who has put away his wife for adultery4 ,various attempts have been made to obviate the force of this exception4 ,but to the present writer they do not commend themselves as at all satisfactory4#dc ,chiefly it is pleaded that the exception does not appear in ,st4 ,luke's ,gospel or in ,st4 ,paul's epistles where marriage is dealt with4 ,but it is a law of interpretation that a command with a specific qualification is more precise than a general command without any specific qualification2 and that the one where the qualification occurs must interpret the other where this qualification does not occur4#dd ,we must recognize also that in the undivided ,church there was great difference of opinion on this subject1 that in the ,eastern ,church at least the re-marriage of the innocent party has been allowed1 and that1 though not tolerated in the ,western ,church or in the canons of the ,english ,church1 the bishops of the ,anglican communion assembled at ,lambeth in #ahhh have allowed its recognition4 ,their resolutions are as follows3 8#a4 ,that1 inasmuch as our ,lord's words expressly forbid divorce1 except in the case of fornication or adultery1 the ,christian ,church cannot recognize divorce in any other than the excepted case1 or give any sanction to the marriage of any person who has been divorced contrary to this law1 during the life of the other party4 #b4 ,that under no circumstances ought the guilty party1 in the case of a divorce for fornication or adultery1 to be regarded1 during the lifetime of the innocent party1 as a fit recipient of the blessing of the ,church on marriage4 #c4 ,that1 recognizing the fact that there always has been a difference of opinion in the ,church on the question whether our ,lord meant to forbid marriage to the innocent party in a divorce for adultery1 the ,conference recommends that the clergy should not be instructed to refuse the sacraments or other privileges of the ,church to those who1 under civil sanction1 are thus married40 ,i have dealt only with the interpretation of ,st4 ,matthew's ,gospel2 not directly with the present duty of ,english churchmen4 ,but there is perhaps no matter which threatens so seriously the peace of the ,church of ,england as this matter of divorce4 ,and ,i venture to state my own view of the best way to meet the difficulty4 ,i have stated above that the unaltered law of the ,church of ,englandas distinct from the ,stateallows no exception to the indissolubility of marriage4 ,those who assent to the interpretation of the passages in ,st4 ,matthew's ,gospel which has just been given1 will recognize that the church law of ,england might be modified in the sense of the ,lambeth decisions without any disloyalty to ,christ4 ,but it has not been modified1 and1 as it stands1 it ought to control our action4 ,moreover in the present state of feeling1 in view of our present social experiences1 and of the difficulty of maintaining the distinction between the innocent and guilty party1 it is probably undesirable to attempt to modify it by canon4 ,the best course1 in my judgement1 is to maintain the existing church law by refusing to allow any re-marriage1 even of the innocent party in a divorce for adultery1 with the rites or in the consecrated buildings of the ,church4 ,this would still leave it open for bishops to act upon the third clause of the recommendation of the ,lambeth ,conference1 and to instruct their clergy to admit to communion such 8innocent parties0 as have been re-married under civil sanction4 ,,the ,,law ,,of ,,taking ,,an ,,oath 8,again1 ye have heard that it was said to them of old time1 ,thou shalt not forswear thyself1 but shalt perform unto the ,lord thine oaths3 but ,i say unto you1 ,swear not at all2 neither by the heaven1 for it is the throne of ,god2 nor by the earth1 for it is the footstool of his feet2 nor by ,jerusalem1 for it is the city of the great ,king4 ,neither shalt thou swear by thy head1 for thou canst not make one hair white or black4 ,but let your speech be1 ,yea1 yea2 ,nay1 nay3 and whatsoever is more than these is of the evil one40 ,the third commandment1 taken with other passages of the ,old ,testament1#de enjoined upon the ,israelite to swear only by the name of ,jehovah2 and so swearing1 to be diligent to perform his oath4 ,and our ,lord both restores the injunction#df and deepens it4 ,what1 we ask1 is the nature of an oath8 ,it is for a man to put himself solemnly in ,god's presence1 and assert that1 as surely as ,god is ,god1 and as he hopes for ,his blessing on his life1 what he is saying is the truth4 ,the essence of the oath is the solemnly putting oneself on special occasions in the presence of ,god4 ,but is not ,god everywhere present8 ,are we ever out of ,his presence8 ,does not everything live simply with ,his life and depend on ,his will8 ,is there then any meaning in selecting set occasions to put ourselves in ,god's presence1 when ,god is always present and all that exists exists in ,him8 ,it is to this truth of the omnipresence and omnipotence of ,god that our ,lord calls men's attention2 and ,he deals with the ,jewish commandment by lifting all conversation1 all use of language1 in ,his new kingdom to the level which had previously been held by declarations on oath4 ,to the ,jew it had been a great thing to forswear himself1 but little or nothing to speak in ordinary talk what was not true4 ,our ,lord says3 ,god is everywhere and all words are uttered in ,his presence2 therefore truth is of universal obligation2 your yea is always to be yea1 and your nay1 nay4 ,not only have we in ,st4 ,james' ,epistle#dg a repetition of this injunction of our ,lord1 when it was much needed1 but we have an instructive comment upon it in the distress which it occasioned ,st4 ,paul to be accused unjustly of prevarication and untruth to his promise4#dh ,truth to his word is to be always and everywhere the characteristic of a ,christian4 ,it is not to be at one time 8yea1 yea10 and at another time 8nay1 nay40 ,how fundamentally the absence of this characteristic of mutual trustworthiness can hinder social progress among ,christians is1 ,i fear1 apparent at the present day in the case of those whom 7by a limitation of the term equally unfortunate for those who are included in it1 and for those who are not7 we call the working-classes4 ,in this connexion we may notice three points4 #a4 ,the duty of truthfulness comes under the third commandment as deepened by our ,lord4 ,in questions for self-examination on the ,ten ,commandments1 as interpreted for ,christians1 one almost always sees the duty of truthfulness brought under the ninth4 ,but that1 in view of our ,lord's words1 is certainly wrong1 and is due originally to a tendency to depreciate the sinfulness of lying1 except where wrong appears to be done by it to the reputation or interests of another4 ,our ,lord brings untruthfulness of all kinds under the prohibition of the third commandment simply by deepening its fundamental principle4 #b4 ,though our ,lord teaches ,god's omnipresence1 yet ,he none the less recognizes degrees of ,his presence4 ,we very often hear objections made1 if we allege a special presence of ,god in the church1 or at the altar in the ,holy ,communion4 ,is not ,god1 it is asked1 present everywhere8 ,yes2 8heaven is ,god's throne2 the earth is ,his footstool2 ,jerusalem is ,his city40#di ,just because ,god's presence is not physical1 but spiritual1 therefore it admits degrees of intensity4 ,god is everywhere present2 but ,he is present in a special way and for a special purpose where two or three are gathered together2 and1 again1 in a special way and for a special purpose in the ordinances of ,his sacramental grace4 ,similarly ,he is1 we may say1 more present in rational beings than in irrational2 and in good men more than in bad4 #c4 ,we must answer the question,are all oaths prohibited to the ,christian8 is it always wrong for a ,christian to go into a court of justice and be sworn8 ,our ,lord ,himself1 we notice1 consented to be put on oath by the high priest8,i adjure thee by ,god10and to that adjuration ,he answered4#ej ,and on three or four occasions ,st4 ,paul takes ,god to witness1 and says1 in effect1 ,as ,god is my witness1 this is true4 ,with these precedents1 ,i do not think it is possible to say a ,christian may not take an oath in a court of justice1 or difficult to explain why he may4 ,it is for this reason4 ,when a ,christian goes to take an oath in a court of law he should only go to profess openly that motive to truthfulness which rules all his speech4 ,even so1 the need that he should take an oath comes of the habitual neglect of truth in ordinary conversation3 in this sense any taking of an oath 8is of the evil one40 ,and a man is quite below the ,christian standard who thinks himself bound to truth by his oath1 but not by his word in common speech4 ,what are we to say then of the universally attested fact that even perjury1 or false swearing1 is in the law-courts of our ,christian country a quite ordinary occurrence8 ,,chapter ,v ,,the ,,revision ,,of ,,the ,,old ,,law 7continued7 ,,after dealing thus with three of the ,ten ,commandments our ,lord proceeds to deal with two other prescriptions or ideas of the old covenant4 ,as ,he had done to the commandments1 ,he deepens and intensifies them till they reach that standard which commends itself to ,his holy and perfect mind4 ,in both cases our ,lord's treatment of the older moral standard is both profoundly interesting and at the same time the cause of no little difficulty and scruple to ,christian consciences4 ,,the ,,law ,,of ,,revenge 8,ye have heard that it was said1 ,an eye for an eye1 and a tooth for a tooth3 but ,i say unto you1 ,resist not him that is evil3 but whosoever smiteth thee on thy right cheek1 turn to him the other also4 ,and if any man would go to law with thee1 and take away thy coat1 let him have thy cloke also4 ,and whosoever shall compel thee to go one mile1 go with him twain4 ,give to him that asketh thee1 and from him that would borrow of thee turn not thou away40 ,our ,lord is here dealing with one interesting prescription of the old law4 ,it had definitely allowed revenge up to a certain point1 but no further4 ,it might go to the point of exact reciprocity4 ,so the law in ,exodus xxi4 #bd1 #be lays it down3 8,eye for eye1 tooth for tooth1 hand for hand1 foot for foot1 burning for burning1 wound for wound1 stripe for stripe40 #a4 ,here we must remark1 first1 that the law of the old covenant was in itself a limitation of human instinct4 ,the savage instinct of revenge is to rush blindly in1 and do as much harm to an enemy as can be done4 ,the savage satisfies himself to the full2 he kills the man that has done him wrong and his wife and family4 ,now nothing is more striking in the old covenant than that it checks barbarous habits and puts them under restraint4 ,it is so with the habit of animal sacrifice2 it is so in the law of revenge4 ,the ,mosaic law stands by1 as it were1 as a policeman1 and says1 ,an eye8 is that the wrong done8 ,then an eye may be put out in return2 but no more4 ,you must stop there4 ,the point which needs emphasizing is that the old law worked by way of gradual limitation1 not of sudden abolition4 ,god dealt with men gradually4 ,their savage passions are restrained under the ,old ,testament as a preparation for the time when they were to be brought under the perfect discipline of the ,son of ,man4 ,so now1 when the fullness of the time is come1 our ,lord lays on this passion of revenge a harder and deeper prescription1 and says in fact to each of ,his disciples3 ,a wrong aimed at thee as an individual is1 so far as thy feeling goes1 simply to be an occasion for showing complete liberty of spirit and superiority to all outrage4 ,the ,lord requires not moderation in revenge1 but complete self-effacement4 #b4 ,secondly1 we may notice that this requirement of self-effacement is of the nature of an ascetic prescription1 as when our ,lord said 8,if thy right eye offend thee1 pluck it out2 if thy right hand offend thee1 cut it off40 ,the necessity for this self-mutilationcutting off a hand1 plucking out an eyelay in the fact that these limbs1 or faculties1 or functions of our nature had been so utterly misused that before they could be again used legitimately they must be put under this stern discipline of effacement4 ,so with this instinct of revenge4 ,the instinct has in it something that is right3 something of the passion of justice4 ,it is a true instinct which makes us feel that for wrong done man should suffer wrong4 ,it is derived from the divine principle of justice4 ,but in our own cases1 where our own interests are concerned1 this passion of justice has come to be so mixed up with selfishness1 and with those excessive demands which spring of selfishnessin a word1 it has become so defiled with sinthat our ,lord imposes on it an absolute ban2 ,he says 8,vengeance is mine1 ,i will repay1 saith the ,lord40 ,he takes away from us1 as it were1 the right to administer justice in our own case4 8,the wrath of man worketh not the righteousness of ,god40#ea ,he requires us as individuals to acknowledge the law of self-effacement4 #c4 ,the requirement which our ,lord lays on ,his disciples is not only made in words4 ,it was enforced1 where the enforcement is most striking1 in our ,lord's example4 ,you watch our ,lord in ,his passion2 and when you look delicately and accurately at the details of the treatment ,he received1 you observe how almost intolerably hard to bear were many of ,his trials4 ,we can hardly conceive what to ,him it must have been to bear the hideous insults and injustices of men4 ,think for example1 to take a subtle but impressive instance1#eb of those false accusations brought against ,him which had in them the sound of truth4 8,and there stood up certain1 and bear false witness against him1 saying1 ,we heard him say1 ,i will destroy this temple that is made with hands1 and in three days ,i will build another made without hands40#ec ,he had said in fact not that1 but something like it4 ,he had said 8,destroy this temple1 and in three days ,i will raise it up40#ed ,that is1 ,suppose you destroy1 then ,i will rebuild4 ,there was a great difference between what ,he had said and what ,he was accused of saying4 ,but you know in what atmosphere it is that such accusations are brought4 ,the crowd does not consider details2 it listens to the vague sound of the words2 it is easily convinced3 8,he said something of that sort4 ,if he defends himself1 he has to quibble40 ,and thus they rush off and put down to the accused man not what he said1 but what he was supposed to have said4 ,now our ,lord had that delicate instinct of the pastor4 ,he knew there were people watching ,him1 and wondering whether ,he were the true ,messiah or no4 ,to have an accusation brought against ,him which sounded as if true1 and1 though it was not true1 excited such fierce animosity against ,himthis was a profound trial of spirit3 and it is only one instance in which a little imagination1 if we bring it to bear1 shows us the depth of what our ,lord had to endure not only in the way of insults1 but of injustices4 ,yet 8when he was reviled1 he reviled not again2 when he suffered1 he threatened not2 but committed himself to him that judgeth righteously40#ee #d4 ,when our own personal feeling has been utterly suppressed1 then it is quite possible that another duty1 the duty of justice1 the duty of maintaining the social order1 may come into prominence again4 ,thus our ,lord is in another passage#ef recorded to have said something that may appear at first sight plainly contradictory to what ,he says here4 8,if thy brother sin against thee0are you simply to take no notice of it8 ,no4 ,you are to 8shew him his fault between thee and him alone3 if he hear thee1 thou hast gained thy brother4 ,but if he hear thee not1 take with thee one or two more1 that at the mouth of two witnesses or three every word may be established4 ,and if he refuse to hear them1 tell it unto the church3 and if he refuse to hear the church also1 let him be unto thee as the ,gentile and the publican40 ,here it is obvious our ,lord is enjoining not an extreme measure of personal meekness1 but an extreme insistence on social justice4 ,and ,he ,himself made a certain claim on justice in ,his trial3 8,and when he had said this1 one of the officers standing by struck ,jesus with his hand1 saying1 ,answerest thou the high priest so8 ,jesus answered him1 ,if ,i have spoken evil1 bear witness of the evil3 but if well1 why smitest thou me80#eg ,so ,st4 ,paul1 in the ,acts of the ,apostles1 claims justice3 8,i am standing before ,csar's judgement-seat1 where ,i ought to be judged3 to the ,jews have ,i done no wrong1 as thou also very well knowest4 ,if then ,i am a wrong-doer1 and have committed anything worthy of death1 ,i refuse not to die3 but if none of those things is true1 whereof these accuse me1 no man can give me up unto them4 ,i appeal unto ,csar40#eh ,we observe therefore two opposite duties4 ,there is the clear duty1 so far as mere personal feeling goes1 of simple self-effacement4 ,only then1 when we have got our own wills thoroughly subordinated to ,god's will1 when all the wild instinct of revenge is subdued1 are we in a position to consider the other duty and to ask ourselves what the maintenance of the moral order of society may require of us4 ,this particular point gives us an opportunity to consider generally our ,lord's method in teaching4 ,we have been brought up against one conspicuous instance in which our ,lord appears to contradict ,himself2 and the explanation of this lies in ,his method4 ,at times we must notice ,his method was metaphorical4 ,when we were considering what ,he says about asceticism1 for example1 we saw that the instances given were plainly metaphorical4 8,if thine eye offend thee1 pluck it out and cast it from thee40 ,that is a metaphor for violently putting under restraint any faculty which has been misused4 ,but here ,his instances are not metaphorical4 ,they are such as quite admit of actual and literal application4 ,they are1 however1 proverbial4 ,you may notice in the proverbs of all nations that they easily admit of appearing to be contradictory and yet of being perfectly intelligible in the guidance they give us4 ,one day you will hear a man condemned as 8penny wise and pound foolish02 another day it is 8take care of the pence1 and the pounds will take care of themselves40 ,one day it is 8look before you leap02 another 8nothing venture1 nothing have40 ,the suggestions involved in these pairs of proverbs are contradictory4 ,the important matter according to the one is to be careful about large sums1 according to the other to be careful about small sums3 according to one to think before you act1 according to the other to be ready to run a risk4 ,but each gives what is obviously the right guidance to certain characters in certain situations1 and gives it after the manner of proverbs4 ,a proverb embodies a principle of common1 but not universal1 application in an absolute and extreme form4 ,another proverb may embody another principle in a similar form4 ,and thus expressed they may easily appear contradictory1 and both alike impracticable1 if taken literally1 because all the qualifying circumstances are left out4 ,our ,lord then teaches by proverbs4 ,in emphasizing one principle ,he expresses it as an absolute direction in an extreme instance3 8,if a man will take thy coat1 let him have thy cloke also40 ,in emphasizing another principle ,he expresses it in a similar form3 8,if thy brother trespass against thee1 go and tell him his fault0 and follow the matter up to its extreme consequences4 ,and every one must recognize that the right application of each proverb depends on the question1 ,what is the particular principle which at a particular moment is to be brought into play8 ,no proverb could be ever taken as a rule for constant action1 but only as a type of action when a particular principle is to be expressed4 ,now we may take the injunctions which our ,lord gives1 and ask ourselves how we can apply these particular proverbs to-day4 8,but ,i say unto you1 ,resist not him that is evil3 but whosoever smiteth thee on thy right cheek1 turn to him the other also40 ,the actual words need of course no explanation4 ,but can we see how we are to apply the precept8 would it 8do0 to obey it exactly and literally8 ,well1 there are occasions when it might be obeyed1 if not literallybecause people may seldom1 or perhaps never1 smite us on the right cheekyet nearly literally2 occasions when nothing is concerned but our own instinct of revenge or our own pride1 and we had better simply take meekly some insult or wrong1 and make no effort to defend ourselves4 ,for example3 there is a nasty thing said about you in the newspaper or a nasty thing whispered about you in the circle where you move1 and you know quite well who has put it into the newspaper or given it currency4 ,you cannot be mistaken2 there is evidence2 only one person could have done it4 ,and the statement made is really untrue4 ,no one can be subjected to that kind of wrong1 without being brought face to face with the question whether he intends to be a thorough-going ,christian4 ,for there is no doubt what we ought to do4 ,we ought not to be content till we have utterly crushed out of ourselves the least desire1 as far as our own personal feeling is concerned1 to take any kind of revenge whatever4 ,we are to efface ourselves utterly1 we are to turn the other cheek4 ,that means1 of course1 that we decline to show in any way that we know who has done the wrong1 and that we are at pains to look out for an opportunity of kindness to the person who has wronged us4 ,that would be not a literal but a practical application of the principle1 and there are numerous occasions in any man's life when it is right to act thus1 and any other course of conduct at all is more or less morally wrong1 because no social duty compels us to assert our just cause4 ,the next injunction is3 8,and if any man would go to law with thee1 and take away thy coat1 let him have thy cloke also40 ,there again1 it is quite plain what is meant4 ,it is to refuse to resist legal injustice4 ,very often it can and ought to be literally obeyed4 8,nay1 already it is altogether a defect in you1 that ye have lawsuits one with another4 ,why not rather take wrong8 why not rather be defrauded80#ei ,but there are also instances in which to act literally on this precept would be1 in any sober judgement1 doing a great wrong to society and to the man who is himself the wrong doer4 ,but the question is1 am ,i able to look at the matter from that point of view8 ,the difficulty to almost all of us is to get into such a state of mind that we can honestly say1 ,as far as my own will goes1 ,i am ready to suffer this and more2 and not to let the question of legal proceedings come into our minds at all till we are sure that our motive is the general interest of society and of the wrong doer4 ,then1 once more3 8,and whosoever shall compel thee to go one mile1 go with him twain40 ,there was a public transport service which passed from the ,persian into later empires4 ,our ,lord then says 8,when any public officer presses thee into the transport service for a certain way1 be prepared to take double the impost40 ,that isdo not resent public claims upon you1 bear the public burdens1 and be willing that1 as far as you are concerned1 they should be double what they are4 ,but how we dislike the rates and taxes6 ,how few there are who take a ,christian view of paying them1 and are glad1 up to their means1 to accept the burden which membership in this great nation lays upon them4 ,something more is our duty than to make barely honest returns for an income tax4 8,give to him that asketh thee10 and 7in ,st4 ,luke7 8of him that taketh away thy goods ask them not again40 ,probably most of us know the old sculpture on the back of the screen behind the high altar in our abbey of ,westminster4 ,it is one of those in which are represented the traditions about our 7almost7 patron saint1 ,edward the ,confessor4 ,the king is resting after the labours of the day1 and ,hugolin1 his chamberlain1 has brought out the chest of money to pay his various retainers4 ,but he leaves it open while he is out of the way2 a scullion comes in1 and thinking the king is asleep1 twice he carries off treasure out of the chest4 ,while he is enriching himself the third time1 the king1 who has seen all1 quietly observes3 8,fly1 fellow1 as quickly as you can1 for ,hugolin is coming back1 and he will not leave you so much as a half-penny40 ,hugolin does come1 and1 finding out what has occurred1 questions the king4 ,the king however will not disclose who has taken the treasure3 8,he needed it more than we2 ,edward has surely enough treasure4 ,as ,jesus ,christ teaches us1 worldly property ought to be common to all those who have need of it40#fj ,we need not doubt that occasions still occur when even fantastic acts of generosity1 such as this1 are the things needed to make an impression on hardened or embittered or careless hearts4 ,every one knows ,victor ,hugo's story of the bishop and the convict in ,les ,miserables1 and no doubt it represents realities in life and experience4 ,on the whole1 however1 it is seldom that it would be right to let the thief have his own way4 ,but it is always right to deal very mercifully with first offences and to take trouble to give the offenders a clear fresh chance4 ,and even if the law is let to take its course with a criminal1 yet kindness to him while he is suffering his sentence and after itkindness which does not shrink from taking a great deal of troublecan produce the same moral impression as a literal application of the divine proverb like ,king ,edward's4 8,give to him that asketh thee1 and from him that would borrow of thee1 turn not thou away40 ,what are we to say to the beggar1 of whatever grade8 ,now1 first of all1 there are a great many cases where help is needed1 and 8asked for0 therefore1 whether by a spoken or an unspoken appeal1 by people of whom we know the character and circumstances antecedently4 ,misfortunes happen to people who are such as can profitably be helped1 that is1 such as when they are helped in a temporary difficulty will be enabled to resume the normal course of a self-helping life3 or such as will need permanent help indeed1 as they are permanently incapacitated1 but have the will and character to work4 ,or there are cases where help can be given to educate a young man or woman for the priesthood or some other honourable career4 ,there are in fact no lack of cases in which we can with the greatest profit help individuals1 and that largely and generously1 to say nothing of innumerable societies and institutions which need and ask1 but find few to give regularly and bountifully4 ,this sort of regular generosity costs us much more than giving coppers to beggars or shillings to applicants by post4 8,let thine alms sweat into thine hand1 until thou knowest to whom thou shouldest give10 was the advice given in a very early ,christian community4#fa ,next1 let us take notice that we can 8make inquiries40 ,people shrink from this because it takes trouble and implies methodical principles4 ,but there is no equally secure means of sifting out cases of honest need from those of professional begging4 ,the 8professionals0 will not come near a house where it is known that inquiries are made4 ,and the fact that we take kindly trouble about them1 should appeal to what is good in any man's conscience4 ,but as to indiscriminate charity8 ,it has been encouraged very often by the teachers of ,christianity4#fb ,but if a tree is known by its fruits1 the system is all condemned4 ,it is in fact an indulgence of our feelings of compassion1 with little trouble to ourselves1 and at the expense of society4 ,to give indeed to any beggar the plainest broken food may do no harm4 ,but it is very seldom welcomed4 ,again we can do something to indicate friendly1 kindly feeling towards an applicant1 if we take pains4 ,perhaps1 for instance1 we can get a boy-beggar on to a training ship4 ,at least1 so far as we can1 let us not resent taking trouble about people who have no 8special claim0 on us4 ,and when our ,christian judgement can approve it1 let us not resent expense4 ,let our whole conduct make it evident that we welcome and do not resent claims either on our purse1 or on our heart1 or on our intelligence4 ,but our intelligence must be brought to bear upon our charity as well as our heart4 ,to illustrate how this is forgotten ,i will only repeat a story of the saintly ,william ,law4 ,he seems to have distributed as much as #b1ejj a year1 chiefly in doles to applicants who came into his back yard2 he succeeded in getting rid of his money1 and in demoralizing the neighbourhood4#fc ,but it is plainly not our ,lord's will that we should do manifest harm4 ,indiscriminate charity is not enjoined1 but a self-sacrificing generosity is4 ,and it would be well if every ,christian who is wealthy or 8comfortably-off0 would1 before passing on from this passage1 kneel upon his knees as in ,god's presence and ask himself if he is making a serious attempt to accept loyally the claim upon his time and money which his ,lord makes on behalf of those who want4 ,,the ,,treatment ,,of ,,enemies 8,ye have heard that it was said1 ,thou shalt love thy neighbour1 and hate thine enemy3 but ,i say unto you1 ,love your enemies1 and pray for them that persecute you2 that ye may be sons of your ,father which is in heaven3 for he maketh his sun to rise on the evil and the good1 and sendeth rain on the just and the unjust4 ,for if ye love them that love you1 what reward have ye8 do not even the publicans the same8 ,and if ye salute your brethren only1 what do ye more than others8 do not even the ,gentiles the same8 ,ye therefore shall be perfect1 as your heavenly ,father is perfect40 ,the exact expression1 8,thou shalt hate thine enemy10 nowhere occurs in the ,mosaic law2 and there are1 both in the law and elsewhere in the ,old ,testament1 passages which come nearer to the ,christian standard4#fd ,but on the whole we must accept ,dr4 ,mozley's conclusion3#fe 8,the whole precept as it stands undoubtedly represents1 and is a summary of1 the sense of the law03 nor can 8the enemy0 be regarded as meaning only the enemies of ,israel4 ,thus many ,christian consciences are distressed while psalms are being sung in our services which contain imprecations upon enemies1 such as the #ajith4 ,some modern critics assure us that these psalms express no individual feelings towards personal enemies1 but the feeling of righteous ,israel towards the enemies of the ,lord4 ,it may be doubted whether this is altogether the case4 ,and even if it is so1 the psalms still fall short of the ,christian standard both of hope for the conversion of enemies and of love toward them in any case4 ,no doubt1 if we take the ,righteous ,one who speaks in them to be ,christ1 we can find in them the divine principles of judgement2 and so they are interpreted in the ,new ,testament4 ,still in their mode of expression1 and in the temper which they historically represent1 they fall short of the ,christian standard4 ,and this ought not to surprise us4 ,the whole ,old ,testament is on right lines of divine development3 but it has not reached the goal1 which is ,christ4 8,it was said to them of old 444 but ,i say unto you40 ,our ,lord1 in deepening and widening the ,old ,testament law of love1 inculcates kindliness in disposition1 in word1 in act4 ,in disposition1 we are to 8love our enemies40 ,not of course that we can feel alike towards all people2 but we can set our will1 or what the ,bible calls our heart1 to do them good4 ,and if we dispose ourselves aright towards others1 we shall probably end by feeling aright1 though that can never be a matter of commandment4 ,and we are to show our disposition towards them by kindly salutations1 or the ordinary words which express human goodwill1 and by deeds1 both earnest prayer for them and acts which imitate the impartial beneficence of our ,father in heaven4 ,nothing is said about the effect which such kindness to professed enemies may have4 ,but there is no question that if we treat people as if they were permanently and necessarily what they are at the moment1 we fix or do our best to fix them in their present condition4 ,to make people better1 we must believe that ,god intends them to be better and treat them as if we believed them in fact to be better than they are4 ,the clever barrister1 ,sidney ,carton1 in ,dickens' ,tale of ,two ,cities1 who had been his own enemy1 who had fallen from bad to worse1 who had ceased to believe in himself as his friends also had ceased to believe in him1 was recovered by a good and merciful woman who refused to take him at the general estimate and would not give him uprecovered1 after many relapses1 to the point of a final act of heroism by which he lost his own life to save his true friend's husband4 ,so if we refuse to treat people as our enemies1 we have the best possible chance of winning them to be our friends4 ,god has redeemed men by treating them1 not as they are1 but as they are capable of becoming4 ,our ,lord calls our attention to the fact that ,he is requiring such conduct of us as only a supernatural motive1 the motive of fellowship with ,god1 can account for4 ,this is a consideration which we can apply to other parts of ,christian dutyfor instance1 to the obligation of purity4 ,but our ,lord here applies it to kindliness4 8,you are kind to your friends4 ,are not the publicans the same80 ,the publicans proper were capitalists who 8farmed0 the ,roman taxes1 undertaking to hand over a certain sum for a certain district and then getting as much as they could out of the inhabitants4 ,but the name was also applied to their subordinates1 the custom-house officers1 as in the ,new ,testament4 ,these were held in special odium by their countrymen and generally justified a character for rapacity4 ,but even such men are kind to their friends4 ,it requires no other motive than human convenience1 the most ordinary social virtue4 ,but what our ,lord asks of us is something which requires the supernatural or divine motive to account for it4 ,here then we have a serious question4 ,consider your actions1 your ordinary dealings with others4 ,are they such as can be accounted for by convenience and social requirement1 or does your conduct require the divine motive1 the motive of fellowship with ,god1 to explain it and to make it possible8 ,it is only this latter sort of conduct that makes itso to speakworth while that ,jesus ,christ should have come down from heaven and sacrificed ,himself for you4 ,are you walking worthily of the vocation wherewith ye are called8 ,for your principle of conduct is to be nothing less than a real striving after the perfection of ,god1 which is indeed the character of ,christ4 8,ye therefore shall be perfect1 as your heavenly ,father is perfect40 ,yet we must not despair4 ,we have ,christ's ,spirit working within us to make us like ,christ3 and if only we have the right ideal in front of us and are moving however slowly towards it1 or even constantly recurring to the pursuit of it1 we shall be perfected at last4 ,we have eternity before us to grow innot a year or two1 or a life-time1 but eternity4 ,and in our best moments we do really recognize that what is most worth having in the world is the character of ,christ4 ,only in proportion as we feel the magnitude of what is asked of us1 let us throw ourselves upon the divine readiness to give strength and wisdom according to our needs4 ,let us pray with ,augustine 8,give what ,thou commandest and then command what ,thou willest40 ,,chapter ,,vi ,,the ,,motive ,,of ,,the ,,citizens ,,of ,,the ,,kingdom ,,of ,,heaven ,,when we were considering the way in which our ,lord deepens the law of love1 while abrogating the law of revenge1 we were obliged to notice that what ,he gives us is not literal enactments1 but rather principles or motives for action4 ,he expresses ,himself indeed proverbially1 in the form of particular injunctions or prohibitions4 ,but the proverbial nature of these directions is apparent1 in part because they are sometimes mutually contradictory2 and they must be taken1 like proverbs generally1 as embodying in extreme concrete instances general principles or motives for action4 ,we may truly say that the ,sermon on the ,mount gives us a social law for ,christians4 ,that is true in this sense3 the ,sermon on the ,mount gives us principles of action which every ,christian must apply and re-apply in his social conduct4 ,but just because it embodies motives and principles and does not give legal enactments1 it must appeal in the first instance to the individual1 to his heart and conscience2 and it is only as the character thus formed must set itself to remodel social life on a fresh basis1 that the ,sermon on the ,mount can become a social law for ,christians4 ,you cannot take any one of its prescriptions1 and apply it as a social law at once4 ,you cannot take the maxim 8,if a man smite thee on the one cheek1 turn to him the other also10 or 8,if a man take away thy coat1 let him have thy cloke also10 and make it obligatory on ,christians as a rule of external conduct1 without upsetting the whole basis of society and without ignoring a contrary maxim which our ,lord gives us in another connexion4 ,but each of the maxims can be taken to the heart and conscience of the individual1 to become a principle of each man's own character and conduct1 and then to reappear1 retranslated into social action1 according to the wisdom of the time or the wisdom of the man or the wisdom of the ,church4 ,this truththat our ,lord is giving us principles1 not lawswill appear only more conspicuously now1 when we pass to the next great section of the ,sermon2 because it will be obvious that our ,lord can only be dealing with motives of actionmotives such as belong to the secret heart of the individual4 ,he proceeds to inculcate the abandonment of a worldly temper by prohibiting1 literally1 such religious actions as other men can see4 ,but ,his own example1 ,his own institution of a corporate religion1 ,his special promises to common worship1 ,his countermaxim 8,let your light so shine before men1 that they may see your good works10 force us to recognize the proverbial character of these prohibitions1 and to look for the principle rather than the law4 ,and indeed this sixth chapter of ,st4 ,matthew's ,gospel has one subject throughout4 ,it teaches us one great principlethat the new righteousness1 the righteousness of the citizens of the kingdom1 looks throughout towards ,god4 ,god is its motive1 ,god is its aim1 ,god is its object2 ,god1 and nothing lower than ,god4 ,no man is truly a citizen who is not in all his conduct and life looking directly ,god-ward4 ,we will attend first to verses #aah1 omitting the positive directions about prayer4 ,their theme does not vary3 ,the ,christian righteousness1 in all its departments1 looks for divine praise2 never for human praise4 ,our ,lord lays this down first of righteousness generally1 then of its different branches4 ,thus1 in the first place1 of righteousness generally3 8,take heed that ye do not your righteousness before men1 to be seen of them3 else ye have no reward with your ,father which is in heaven40 ,we may observe here1 once for all1 that our ,lord in no way disparages the seeking a reward1 only the seeking it in a wrong place4 ,there are 8altruists0 who regard the seeking of even an eternal reward from ,god as ignoble2 they would find the true religious motive only in such an utterance as that of ,st4 ,francis ,xavier1 8,my ,god1 ,i love ,thee1 not because ,i hope for heaven thereby10 and would recall the medival story of the man who would quench with water the flames of hell and burn up with fire the joys of heaven1 that men might seek ,god for ,his own sake4 ,but indeed these philosophers ignore indestructible and necessary instincts in human nature4 ,we cannot separate love for ,god from a desire to find our own happiness in ,god4 ,this is inseparable from personality4 ,we must crave for ultimate satisfaction1 recognition1 approval4 ,the point is that we should seek it in the right place1 that is from ,god4 ,for coming from ,him it can never involve any spoiling of our own capacity for usefulness to others1 or narrowing of our own selves4 ,thus there is a true self-love3 and a true self-love seeks satisfaction in the fellowship of ,god in the eternal world4 ,if 8other-worldliness0 or the seeking of the divine reward has done harm in religion1 that is because the character of the ,god whom we seek1 as revealed in the character and teaching of ,jesus ,christ1 has not been attended to4 ,granted that we seek ,god as ,he is1 there can be no possible peril of our undervaluing this world or the bodies of men1 nor of our tolerating selfishness in religion4 ,he that said 8,what is a man profited if he shall gain the whole world and lose his own life 7soul780 said also1 8,he that saveth his life 7soul7 shall lose it40 ,then our ,lord applies the general principle of seeking only ,god's approval to the three great branches of human conduct4 ,christian1 and indeed human conduct generally1 looks in three directions4 ,there is a duty to ,god1 there is a duty to one's neighbour1 and there is a duty to one's self4 ,and each of these great departments of human conduct has one typical form of action1 one form of action in which it specially expresses itself4 ,our duty to ,god expresses itself particularly in prayer4 ,our duty to man expresses itself in works of mercy1 or alms4 ,our duty towards ourselves expresses itself in self-subdual1 self-masterythat is1 fasting4 ,and so our ,lord applies the general principle to each of these typical duties4 ,in your prayers1 in your alms1 in your fastingsin each case you are to look to nothing lower than the praise of ,god4 ,and1 before we study these passages1 let me ask you to notice how simply our ,lord does always regard human life as bound to move in these three directions4 ,there is our duty to ,god4 ,that ,he puts first1 not to be merged in our duty to our neighbour4 ,there is our personal duty to ,god as a person1 and it is the first and chief commandment to love the ,lord our ,god4 ,then there is our duty towards our neighbour2 and then1 also1 there is our duty towards ourselves4 8,thou shalt love thy neighbouras thyself60 ,our duty towards ourselves is1 in a word1 to make the best of ourselves4 ,each one is an instrument1 divinely created by ,god1 with that sum total of faculties which the ,bible calls his life or soul4 ,well1 he is to make the best of himself4 ,considered as a spiritual being1 capable of right spiritual activity1 each man is to love himself and his neighbour and ,god2 himself1 by bringing his whole being into good order and efficiency1 which cannot be without fasting or the subdual of the flesh to the spirit3 his neighbour1 by considering his true interests like his own1 which cannot be without almsgiving or actual gifts out of his substance to supply the other's needs3 and ,god1 which cannot be unless he deal with ,him as a person by way of actual personal requests in prayer4 ,and in each direction he is to seek only the praise of ,god4 ,,almsgiving 8,when therefore thou doest alms1 sound not a trumpet before thee1 as the hypocrites do in the synagogues and in the streets1 that they may have glory of men4 ,verily ,i say unto you1 ,they have received their reward4 ,but when thou doest alms1 let not thy left hand know what thy right hand doeth3 that thine alms may be in secret3 and thy ,father which seeth in secret shall recompense thee40 ,our ,lord is clearly using a metaphor4 ,we cannot suppose that the ,jews1 when they went to give alms1 caused their own trumpet to be blown in a literal sense2 and in the same way1 when our ,lord speaks of the left hand not knowing what the right hand doeth1 it is clearly a metaphor2 but a metaphor vividly descriptive4 ,for what our ,lord is here forbidding is obviously ostentation in doing good4 ,here is a matter upon which it is for each man to examine himself4 ,we are to find out what our motive is4 ,we are not to be troubled because1 when we are trying to do good1 there comes across us the temptation to think that people are looking at us4 ,we shall often be tempted in this way3 but the point is1 what is our motive8 ,we can find that out4 ,when people are not looking at us1 do we stop doing the good action8 ,when we cannot be seen1 do we omit it8 ,if not1 let us not be worried because we may be tempted with thoughts of vainglory4 ,you know what an old saint said to ,satan3 8,not for thy sake did ,i begin this2 and not for thy sake shall ,i leave it off40 ,but on the other hand1 if you give a half-crown in a collection when there is a plate1 and a penny when there is a bag and your gift cannot be seen2 or if you put yourself down for a larger sum in a subscription list in order to be brought into association with a duchess1 then you have the gravest possible reason to doubt your motive4 ,and let me add this3 there are many charitable people who desire to collect money for good objects2 let them take care that in order to do so they do not encourage people in bad motives4 ,if they play upon bad motives to get money1 assuredly they are partakers of other men's sins3 and the money is not to the glory of ,god or for the good of ,his work4 ,,prayer 8,and when ye pray1 ye shall not be as the hypocrites3 for they love to stand and pray in the synagogues and in the corners of the streets1 that they may be seen of men4 ,verily ,i say unto you1 ,they have received their reward4 ,but thou1 when thou prayest1 enter into thine inner chamber1 and having shut thy door1 pray to thy ,father which is in secret1 and thy ,father which seeth in secret shall recompense thee40 ,the same principle of seeking only divine praise is here applied to our approach to ,god4 ,it seems to require no further notice1 but we may consider here a subordinate principle which is applied also to almsgiving and fastingthe principle of recompense8they have their reward40 ,every kind of conduct gets its reward on the plane of its motive4 ,if you look out for human praise1 on the whole you get it4 ,if you aim vigorously at getting on and winning a good position1 the chances are you will succeed4 ,on the whole1 then1 you get the reward on the plane of your motive4 ,and our ,lord recognizes these lower motives and their proper reward2 and you find that in the ,old ,testament1 in many passages1 ,god is represented as being1 as it were1 careful to distribute rewards on the lower plane4 ,see1 for instance1 how 7in ,ezek4 xxix4 #ahbj7 ,god notes that ,nebuchadnezzar's army served against ,tyre and got no wages2 therefore ,he will give ,egypt for their wages4 ,so then if your motive is earthly1 your reward is earthly4 ,you 8have out0 your reward to the full1 and must not imagine there is anything over and above which still appeals to ,god4 ,when ,john ,henry ,newman was made a ,cardinal1 hea devout1 religious man1 one of those who apparently without vanity have the power of talking about their own state of feelingsaid he trembled to take this great honour1 lest he should be taking out his reward here on earth2 because he could not think that anything he had tried to do in his life was such that it would not have its reward exhausted by his receiving so great a position4 ,we need not scrutinize such an expression of fear too closely1 but only notice that a real ,christian1 instead of being anxious to obtain recognition1 is on the other hand rather alarmed if he always seems to get full credit for all that he tries to do4 ,he believes that he is aiming only at the approval of ,god1 and finds too liberal a reward in this world even disquieting1 as though it were a sign that he was mistaken as to his motive4 ,,fasting 8,moreover when ye fast1 be not1 as the hypocrites1 of a sad countenance3 for they disfigure#ff their faces1 that they may be seen of men to fast4 ,verily ,i say unto you1 ,they have received their reward4 ,but thou1 when thou fastest1 anoint thy head1 and wash thy face2 that thou be not seen of men to fast1 but of thy ,father which is in secret3 and thy ,father which seeth in secret1 shall recompense thee40 ,here1 under the head of fasting1 we may notice againwhat applies equally to prayer or almsgivingthat our ,lord is passing no slight on 8common0 or public religious actions4 ,st4 ,paul tells us 7#a ,cor4 xvi4 #b7 that we are to have church collections2 and our ,lord 7,st4 ,matt4 xviii4 #aibj7 tells us we are to pray together2 and ,he instituted the ,eucharist1 which is the ,church's chief social or public act of communion with ,god and mutual fellowship4 ,so that it is ridiculous to suppose that our ,lord is here slighting social religious actsacts which are performed by the ,church as a body1 and in the performance of which we have the encouragement which comes of co-operation and the sense of responsibility to the community as well as to ,god4 ,and most of all it is ridiculous to suppose that our ,lord is discouraging common fasts1 but not common prayer or almsgiving4 ,in no case is our ,lord undervaluing the common religious acts4 ,but ,he is indicating the new motive of religious action1 whether it be prayer or almsgiving or fasting4 ,its motive is to be ,god1 and not man4 ,once more1 our ,lord is not here saying anything against the manifestation of our religion by outward acts4 ,we cannot pray properlyspeaking generallywithout adopting a fit attitude in prayer1 that is on the regular occasions of public and private prayer4 ,we should pray in an attitude which befits our relation to ,god1 on our knees1 humbly1 devoutly1 because we are creatures of soul and body1 and we cannot express the religious feeling of the soul properly without its influencing the gesture of the body also4 ,we are made up of soul and body1 and a 8spiritual0 act of worship is one in which the spirit1 that is the will1 heart1 and intelligence is engaged2 not one in which the body takes no part4 ,then if we learn to pray aright1 kneeling upon our knees1 we can carry the habit of prayer into our common life4 ,in the same way1 if we are to fast1 the act must have a definite and methodical outward expression4 ,do not let us be afraid of outward expressions of religion4 ,our ,lord is emphasizing this1 and this only1 namely1 the motive which we should have in all kinds of righteousness1 whether it be worship or charity or self-subdual4 ,thirdly1 we shall do well to consider1 what is the principle and meaning of fasting4 ,our ,lord says less about it in the ,new ,testament than about prayer2 and you notice in the ,revised ,version that the mention of it has vanished from a good many of those passages where in the ,authorized ,version it stood side by side with prayer4#fg ,it is quite true1 then1 to say that our ,lord says less about fasting than about prayer4 ,it is quite true that fasting may be abused1 and was in our ,lord's time abused1 more easily than prayer2 but it is a great mistake1 because you have got a certain truth1 therefore to exaggerate it4 ,our ,lord ,himself fasted1 as ,he prayed2 ,he fasted forty days and forty nights4 ,our ,lord said the disciples should fast2 that it would betoken the time when ,he was taken from them4 ,st4 ,paul mentions fasting as part of his own practice8in fastings often10 and he bids ,christians 8distress0#fh their bodies in order to reduce them to subjection4 ,so again the ,church from the first has fasted4 ,and the great authors of religious revivals in our own ,church,simeon1 and ,pusey1 and ,maurice alikepractised and encouraged fasting4 ,we may then depend upon it that we are foolish if we neglect it4 ,and the object of it is this3 it is the bringing the body under the spirit1 whereas without it the body is apt to have the upper hand4 ,it is not because our body is evil that we are to fast2 but because our body is1 or is meant to be1 holy1 and the effective instrument of the spirit4 ,people sometimes talk about their body as if it were merely animal1 and the spirit were only attached to it4 ,that is not true4 ,our whole being is meant to be spiritual1 as governed by the spirit4 ,just as when the principle of life takes hold on the inorganic world1 it makes the whole nature organic of living2 so when the spirit takes hold of the animal body1 its work is to make the whole body spiritual4 ,it is worth while dwelling on this4 ,people often justify sensual sin by saying it is 8natural20 and the fallacy in this excuse lies in supposing that our body can be treated apart from our spirit4 ,nothing is natural to man in which his spiritual nature is not brought into play4 ,this is the reason why ,christian marriage is truly natural4 ,it gives to the bodily relation of the sexes a spiritual purpose1 and makes it serve high ends of the home and family4 ,thus in the same way eating and drinking is to serve spiritual ends4 ,everything that the true ,christian does is part of a great spiritual whole2 and it is1 ,i say1 because our body has grown lawless1 and is apt to trample upon the spirit instead of being subordinate to it1 that we have1 as it were1 to take revenges on the body and from time to time to harass it1 as ,st4 ,paul says1 and to hold it as a slave4 ,for the same reason we are foolish and un-,christian if we fast in such a way1 either excessively or unwisely1 as to unfit the body for spiritual activities4 ,if you fast so that you cannot work1 you are violating your duty4 ,but many people eat and drink and sleep too well2 their bodies have the upper hand2 and they ought to fast1 and to take the opportunity of ,lent to fast1 that their bodies may be brought under their spirits4 8,the ,scriptures bid us fast2 the ,church says1 now3 ,give to thy ,mother what thou wouldst allow ,to ev'ry corporation40 ,now we must return to consider the parenthesis about prayer which is to be found in chapter vi4 #gae1 and which teaches us something more than that its motive is to be not vainglory1 but ,god4 ,first1 we are taught that prayer is not to be measured by length1 but intensity3 8,and in praying use not vain repetitions1 as the ,gentiles do3 for they think that they shall be heard for their much speaking40 ,if you were to go into a ,buddhist country at the present time1 you would find prayer there reduced to something so formal and mechanical that people do not need to say it themselves1 but have prayer wheels and prayer flags to wind or spread out their prayers before the holy one4 ,and ,i am afraid there has been a good deal of a like mechanical praying in the ,christian ,church4 ,but the value of prayer1 our ,lord warns us1 is not to be measured by its length1 but the amount of will and intention we put into it4 ,there is always need that we should remember this4 ,there is always a danger that in praying dutifully and according to some rule our praying should be becoming mechanical1 and that we should find ourselves measuring its value by its length4 ,secondly1 ,christian prayer is not for the sake of informing ,god3 8,be not therefore like unto them the ,gentiles3 for your ,father knoweth what things ye have need of1 before ye ask him40 ,why is it1 then1 that ,god requires of us to pray8 ,the answer is a quite simple one4 ,it is because ,god is our ,father1 and ,he wishes us to be trained in habits of conscious intercourse with ,him4 ,therefore1 just as many blessings which ,god wishes to give us are made dependent on our working for them1 so many other blessings are made dependent on our regular and systematic asking4 ,god wills to give them1 but ,he wills to give them only if we ask ,him2 and this in order that the very necessity of continually holding intercourse with a personal ,god and making requests to ,him may train us in the habit of realizing that we are sons of our heavenly ,father4 ,the wisdom of this provision is best realized if we reflect how easily1 when the practice of prayer is abandoned1 the sense of a personal relation to ,god fades out of our human life4 ,we are to pray then not to inform ,god1 but to train ourselves in habits of personal intercourse with our ,father who is in heaven4 ,,chapter ,,vii ,,the ,,lord',s ,,prayer ,,our ,lord is not satisfied with giving us abstract principles of prayer1 but teaches us how to pray by giving us an example3 8,after this manner therefore pray ye3 ,our ,father which art in heaven10 c4 ,in regard to this great prayer1 ,i would content myself with calling attention to the points of chief importance1 and trying to explain some few difficulties1 which lie in the separate clauses1 and then very briefly indicating some of the principles which as a whole it enshrines4 8,our ,father which art in heaven40 ,the spirit of a prayer depends in great measure on whether the worshipper's thought of ,god is true or false1 adequate or inadequate4 ,the ,christian invokes ,god under the completest of all ,his titles1 the title of ,father1 for 8,god hath sent forth the ,spirit of ,his ,son into our hearts crying1 ,abba1 ,father40#fi ,and we call ,him the ,father which is in heaven1 not because ,he is far off usfor in the ,kingdom of ,christ heavenly and earthly things are mingled and we 8are come unto the heavenly ,jerusalem10#gj;but because ,he is raised far above all the pollution and wilfulness and ignorance of man 8as the heaven is higher than the earth40 ,so we invoke our ,father1 infinitely above us yet unspeakably near4 ,and the first prayer we offer is3 8,hallowed be thy name40 ,what is the name of ,god8 ,that is very well worth our consideration4 ,the name of ,god in the ,bible means that whereby ,he discloses or reveals ,himself4 ,you may indeed almost say that the name of ,god means ,god ,himself as ,he is manifested4 ,god has shown ,himself to man2 ,he has spelt out ,his great name1 letter by letter1 syllable by syllable1 before the eyes of men or into their hearts1 in nature1 in conscience1 by the voice of ,his prophets and in ,jesus ,christ ,his ,son4 ,thus to hallow or sanctify ,his name is to set store by ,his revelation of ,himself1 as ,father1 ,son and ,spirit1 one ,god4 ,to pray that ,his name may be hallowed1 is to pray that ,his revelation of ,himself may be accepted of men1 and ,his religion professed openly and secretly3 that ,he may be acknowledged in conduct and worship1 in ,church and in ,state1 on ,sunday and on week-day4 8,thy kingdom come40 ,the kingdom of ,god meant to the ,jews1 of course1 the kingdom of the ,messiah3 that is to say that coming age1 when heaven and earth shall be fused in one1 when ,god shall be manifested in ,his glory1 when all things shall be seen in their true light1 and the reign of ,christ in truth and meekness and righteousness shall be not only real but also manifest and indisputable4 ,this is 8the end of the world10 the 8far off1 divine event10 which is still future4 ,at times1 indeed1 the ,church as it already exists among us is called 8the kingdom of ,god10 but at other times 7as is implied here7 the ,church is regarded as a divine institution1 representing indeed the kingdom here and now in the world1 but also preparing for its arrival in the future4 ,to pray for the coming of the kingdom is therefore to pray for the spread and progress of the ,church1 and also for the diffusion in every way of all truth and meekness and righteousness and of all that can find its place in the city of ,god4 ,it is to pray for the overthrow of every form of 8lawlessness0lawless lusts and appetites1 lawless ambition and insolence and denial1 godless worldliness and lies and vanities1 cruelty1 oppression and malice in every shape4 ,for all these are forms of rebellion2 and we know that they represent only a temporary usurpation4 ,we are looking forward to1 and would fain hasten1 the coming of the ,king4 8,thy will be done1 as in heaven1 so on earth40 ,this is a prayer against all wilfulness and also against all sloth3 a prayer for the vigorous co-operation of all rational creatures in furthering the divine order of the world4 ,and we should notice that the phrase 8as in heaven1 so on earth0 refers probably to all the three preceding clauses3 ,hallowed be ,thy ,name1 as in heaven1 so on earth2 ,thy kingdom come1 as in heaven1 so on earth2 ,thy will be done1 as in heaven1 so on earth4 ,the ,church of ,rome1 in the ,catechism put forth by the ,council of ,trent1 specially exhorts her clergy to call the attention of the faithful to this connexion of the clauses of the ,lord's ,prayer4 8,give us this day our daily bread40 ,strangely enough1 one of the most difficult words in the whole ,new ,testament is this word translated 8daily0 in the ,lord's ,prayer4 ,nobody can be quite certain what it means1 but probably it means 8the bread for the coming day40#ga ,give us to-day the bread for the coming day1 is therefore a prayer that the bodily needs of the immediate future may be supplied for all members of the ,christian family4 ,it is a prayer which only those can truly pray who are contented with such satisfaction of their bodily needs as enables them to do the work of ,god1 who will ask nothing for themselves that they do not ask for others1 and who are content to wait from day to day upon the hand of ,god4 8,and forgive us our debts1 as we also have forgiven our debtors40 ,we cannot do ,god's work without the supply of our physical needs3 therefore the last prayer was offered4 ,but equally we cannot do ,god's work unless we are at peace with ,him3 therefore this prayer follows4 ,sin may be regarded from many points of viewas a flaw or mistake in our nature or conduct3 as a violation or transgression of a divine law 7as in ver4 #ad73 or 7as here7 as an act by which we have robbed ,god of ,his rights and incurred an obligation or debt which we cannot satisfy1 and in regard to which we can only appeal to the divine pity4 ,from the first point of view what is needed is nothing else than recovery and correction3 from the second point of view we need forgiveness1 but forgiveness of such sort as is only morally possible when our will is brought back into harmony with our ,father's will4 ,only from the third point of view is forgiveness the same as being let off4 ,and the position which the petition to be forgiven holds in this prayer1 prevents us from supposing that we can be 8forgiven our debts0 without having been brought into union with ,god's will and into the fellowship of ,his ,kingdom4 ,on the principle involved in this petition our ,lord ,himself immediately comments3 8,for if ye forgive men their trespasses1 your heavenly ,father will also forgive you4 ,but if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses40 ,here is the divine principle which1 as we noticed before1 is made so plain in the parable 7,st4 ,matt4 xviii4 #ca71 where the unthankful servant finds that all the debt which had been forgiven him has rolled back upon him because he in his turn has behaved himself unforgivingly1 unmercifully1 towards his fellow-servant4 ,god deals with us as we deal with our fellow-men2 and if we want to know how the face of ,god looks towards us1 we must examine ourselves to see what is the aspect we present towards them4 8,and bring us not into temptation40 ,now1 this clause is intelligible enough to our hearts1 but rather difficult to explain exactly4 ,st4 ,james writes1 8,my brethren1 count it all joy when ye fall into divers temptations40 ,how can we pray not to be tempted or tried when we know that it is only through temptation that we can become strong8 ,one explanation is to be got from our ,lord's words to ,his disciples at the time of ,his agony in the garden3 8,watch and pray1 that ye enter not into temptation40 ,if you fail to be on your guard1 if you live carelessly1 without watching or praying1 ,god suffers you1 as a punishment1 to be brought within the scope of temptation1 and you find it too strong for you4 ,therefore the prayer may be interpreted by expansion thus3 make us watchful and prayerful1 so that we never be suffered to fall into temptation as into a snare4 ,but it seems better to interpret the prayer more generally as the expression of that self-distrust for which we have only too sufficient grounds1 as a prayer like that of ,christ's1 8,father1 if it be possible let the cup of trial pass from me without my drinking it1 nevertheless1 thy will be done40#gb 8,but deliver us from the evil one40 ,that is 8from the devil40 ,modern society seems to be very unwilling to believe in the devil or diabolical temptation4 ,it has been cleverly said1 8,satan never did a more successful stroke than when he persuaded people to disbelieve in his own existence40 ,there is truth in that4 ,it is a real hindrance to our spiritual struggle1 and an increase of despondency1 if we forget that evil solicitations come1 not only from our own nature1 but from evil spirits4 ,moreover1 if ,christ is a true prophetif ,he discerned the conditions of our spiritual strugglecertainly diabolical temptation must be real1 for ,he is always talking of it4 ,when ,he sees evil at work1 evil for body or soul1 ,his mind penetrates behind the appearances and detects hostile wills working to pervert the kingdom of ,god1 hostile wills which ,he knows are to be at last subdued to ,god and are even now controlled by ,him1 but which ,he knows also to be at present active and malevolent4 ,he looks forth upon the disorder of the world and says1 8,an enemy hath done this40 ,and ,he teaches us to pray for deliverance from the evil one4 ,the familiar doxology 8,for ,thine is the kingdom1 the power and the glory1 for ever and ever1 ,amen10 which in our ,church1 though not over the greater part of ,christendom1 follows here1 was not in the original ,lord's ,prayer1 though it was added to it very early4 ,it was a doxology in use in the early ,church1 which was added at the end of many of the prayers1 and which in very early times came to be attached to the ,lord's ,prayer in some of the manuscripts4 ,it was thus given a place which it cannot rightly claim1 though it states1 grandly enough1 the reason why we thankfully worship the ,father4 ,it remains for us to notice some of the great principles which are enshrined in the ,lord's ,prayer as a whole4 #a4 ,the ,lord's ,prayer is not one prayer among many1 as you may have a number of collects for a number of different objects1 and each particular collect is just one prayer among many4 ,the ,lord's ,prayer is rather the type and mould of all ,christian prayer3 8,after this manner pray ye40 ,understand the ,lord's ,prayer1 and you understand altogether how to pray as a ,christian should4 ,it is not really an exaggeration to say that the climax of ,christian growth is to have thoroughly learned to say the ,lord's ,prayer in the spirit of ,him who first spoke it4 ,and this has been clearly recognized in the use which the ,church in all ages has made of the ,lord's ,prayer4 ,among human compositions there are hardly any more beautiful than the liturgies in which ,christians1 at the altar1 have approached the ,father of their ,lord in the pleading of ,his sacrifice4 ,now1 almost all the ancient liturgies1 both ,eastern and ,western1 are so constructed that the point upon which each service converges is the saying of the ,lord's ,prayer4 ,that is the point up to which they climb4 ,that is their central act2 because the highest thing in the way of worship that the ,christian can do is to say ,christ's own prayer in the freedom of that approach to ,god once won for him by the ,son of ,man4 ,so1 in our ,english ,communion service1 we put ourselves into the right frame of mind by saying the first ,lord's ,prayer2 and afterwards1 in the power of ,his sacrifice and in the unity of ,his life communicated to us in ,his body and blood1 we say again the ,lord's ,prayer with its doxology as the highest point of our whole service4 ,once more1 in the daily offices of morning and evening prayer the ,lord's ,prayer occurs at the beginning1 and again in the prayers after the ,creed4 ,it occurs at the beginning to put us into the right frame of mind for praying2 and at the end it sums up our petitionsall that we have learned to pray for in the ,psalms and lessons4 ,and to leave out the second ,lord's ,prayer1 as is sometimes done by way of shortening the service1 is surely to betray ignorance of the structure of the service and of the use of the ,lord's ,prayer4 ,this is indeed the way in which the ,church1 catching the spirit of her ,lord1 has used the ,lord's ,prayer2 and1 as individuals1 it is a great happiness and power for us when we have learned to use it freely4 ,whatever particular object we may want to pray for1 we have never prayed for it aright till we have prayed for it in the words and spirit of the ,lord's ,prayer4 ,that1 ,i repeat1 is not one prayer among many4 ,it covers all legitimate ,christian praying1 and indeed the saying of it affords the best test whether our wants of the moment can become a prayer offered 8in the name of ,christ40 #b4 ,i say 8in the name of ,christ40 ,the ,lord's ,prayer is the great prayer in ,his name4 ,you know how many people have a very strangely childish notion1 that praying in the name of ,christ means simply the addition of the words 8through ,jesus ,christ our ,lord0 at the end of their prayers4 ,but depend upon it they do not by adding these words1 or any words1 bring it about that their prayers should be in the name of ,christ4 ,to pray in the name of ,christ means to pray in such a way as represents ,christ4 ,the representative always must speak in the spirit and meaning of those for whom he speaks4 ,if ,christ is our representative1 that must be because ,he speaks our wishes1 or what we ought to make our wishes2 and if we are to pray in the name of ,christ1 that means that we are1 however far off1 expressing ,his wishes and intentions4 ,therefore1 as this ,lord's ,prayer represents profoundly and perfectly the spirit of ,him who first spoke it1 and who taught it to ,his ,church1 it follows that it is1 beyond all other prayers1 the prayer in ,christ's name4 ,do you then want to know whether this or that thing can be prayed for in ,christ's name8 ,the answer is to be found in another question1 ,can it be legitimately covered by the clauses of the ,lord's ,prayer8 #c4 ,the knowing and saying of the ,lord's ,prayer1 as the prayer in ,christ's name1 was in the early ,church regarded as being1 like the knowing and saying of the ,creed1 the privilege of those only who were members of the ,christian family4 ,it was the prayer of the family because of its first words1 8,our ,father40 ,the ,christian creed1 we know1 would teach us to believe that ,god is the father of all men1 and that ,he wills all men to realize their sonship4 ,they cannot reach true manhood till they have come to know themselves to be1 and to realize what is involved in being1 sons of ,god4 ,but since sin has separated men from ,god1 it is through ,christ and by the partaking of ,his ,spirit that they enter or re-enter into the privileges of sonship4 ,thus the right of calling upon ,god as 8,our ,father0 was believed to have come with the coming of the gift of the ,holy ,ghost3 8,god has sent forth the ,spirit of ,his ,son into our hearts1 whereby we cry1 ,abba1 ,father40 ,we are apt to have rather 8free and easy0 notions of the divine fatherhood4 ,and it is important to be reminded that to call ,god our ,father1 we must ourselves be sons1 and it is they who are led by the ,spirit1 they and they only1 that are the sons of ,god4 ,this ,lord's ,prayer then is the prayer of the great ,christian family2 the prayer of the whole ,catholic ,church2 the prayer which1 though it may be spoken by a single member in a quiet corner1 yet is instinct with the aspirations and needs and wants of all that great society which represents all nations and kindreds and peoples and tongues in this world and in that which lies beyond the grave4 #d4 ,there is a searching lesson which lies in the order of the petitions in the ,lord's ,prayer2 for in praying much depends on the order in which we rank the objects of prayer4 ,there is a saying1 not recorded in our canonical ,gospels1 but which yet the very earliest traditions of the ,church treasured1 and ascribed to our ,lord2 the saying is this3 8,ask for great things1 and the small things will be given unto you4 ,ask for heavenly things1 and the earthly things will be given unto you40 ,now1 that is exactly the spirit of the ,lord's ,prayer4 ,it puts our wants in the right order4 ,it puts first the heavenly things1 the great things1 and not the little things1 the earthly things1 the things that seem to touch us closest4 ,we know that it is not easy to adopt this order in our prayers4 ,there are many who have lost altogether the habit of praying and who are won back to it by some anxiety or trouble that touches them nearly4 ,some son or daughter perhaps lies dying1 and the father and mother1 who long have been alien to the habit of prayer1 are driven back to it by the very stress of their pressing need4 ,or some calamity is threatening to overwhelm ourselves1 and we fall on our knees1 after a great interval of prayerlessness1 to implore that it may be averted4 ,and1 of course1 we must bless ,god that anyhow men should be brought to pray3 and ,god can lead us to higher things through things which touch our flesh and blood1 from earth to heaven4 ,but the point is that that is not the right order of prayer4 ,the true ,christian does not pray first for the things that most nearly touch himself4 ,that impulsive prayer which springs simply out of our own needs is not the prayer 8in the name of ,christ40 ,we remember what our ,lord said to the disciples in those solemn hours in the upper chamber before ,his passion3 8,hitherto ye have asked nothing in my name40 ,they had presented all kinds of petitions and requests2 but in their own name4 ,so it is so often with us4 ,hitherto have we asked nothing in ,his name4 ,but that of course is a fault to be altered4 ,we must let our prayers be in ,christ's name3 that is to say in the order reflected in the ,lord's ,prayer4 ,now1 let us examine it4 ,the prayer of human instinct runs3 ,my ,father1 give me to-day what ,i so sorely require4 ,but the ,lord's ,prayer begins with 8,our ,father0not 8my10 but 8our40 ,i must begin with losing my selfishness1 with recollecting that ,i am only one of the great body of ,god's children1 of the great mass of humanity4 ,thus ,i cannot ask for anything for myself which conflicts with the interests of others4 ,and the invocation proceeds1 8which art in heaven40 ,it places us in a reverent way at the feet of ,god4 8,god is in heaven1 and thou upon earth3 therefore1 let thy words be few40 8,hallowed be ,thy name40 ,it puts ,god's revelation of ,himself to men above all human needs4 ,we are so apt to think last of the glory and honour of ,god2 but here as we pray we are forced to exalt it into the first place2 and next1 8,thy kingdom come40 ,that is,may that divine order which1 point by point1 in many parts and many manners1 through all the great web of history1 has gradually to be woven outmay that great purpose of ,god find at last its fulfilment4 ,thus we are forced as we pray to merge our own narrow interests and schemes till they are lost in the largeness and wisdom of the divine method4 8,thy will be done on earth as it is in heaven40 ,here we are forced to bend our stubborn or short-sighted wills to conformity with the divine will and to make the law of heaven the pattern for earth4 ,only then1 when we have exalted ,god's glory above man's need1 when we have subordinated our little designs utterly to the great purpose of ,god1 when we have bent our little wills under the great and divine willonly then are we allowed to express our wants for ourselves4 ,and even so how modestly1 how restrictedly4 8,give us10 we pray1 not anything that we may want1 but 8to-day the bread for to-morrow30 enough to do ,god's work upon in ,god's way2 and so that our eating may not involve others' hungering4 ,and then1 because we cannot do ,god's work unless we are in ,his peace1 8,forgive us our trespasses0not anyhow2 but according to that necessary law by which ,god deals with us as we deal with others2 8as we forgive them that trespass against us40 ,and1 because we are weak and frail1 8lead us not into temptation1 but deliver us from the evil one40 ,is there not then in this prayer the whole philosophy of praying8 ,and when we come to think of it1 we shall find that the philosophy or secret of prayer lies in the recognition of the same law of correspondence1 which has been the secret of scientific progress in the development of the resources of nature1 and which1 in that department1 ,francis ,bacon has the credit of teaching men1 or of putting into words for them4 ,before his time men had been trying to get extraordinary good things out of nature in accordance with the whims and fancies of astrologers and alchemists3 they had dreamt of making gold1 or finding the elixir of life4 ,but all this was profitless because it was done in ignorance of nature's actual laws4 ,and ,bacon spoke a prophetic word when he said 8,nature can only be controlled by being obeyed20 that isin reverent correspondence with nature as it is1 is the secret of power4 ,now1 in the higher region1 that is what our ,lord taught us about prayer4 ,man had been offering all sorts of prayers1 sacrifices1 propitiations4 ,that ,god mercifully regarded such ignorant worship we cannot doubt3 but it was ignorant of ,god's character and method4 ,now1 so far as is good for us1 our ,lord has enlightened us about the nature and method of ,god3 and ,he has shown us that prayer should not be an attempt to impose our own whims and fancies on the wisdom of ,god1 but a constant act of correspondence by which we bring our short-sighted wills and reasons into correspondence1 the intelligent correspondence of sons1 with the perfect reason and will of ,god1 the all-wise ,father of all human souls and of the great universe4 #e4 ,here finally we find an answer to all our manifold questionings as to what we may pray for1 and what we may not4 ,our ,lord gave us that answer also in another way at another timein the prayers of ,his passion4 ,in ,his passion ,he prayed for the coming of the kingdom1 in that great prayer recorded in ,st4 ,john's ,gospel4 ,he prayed then without qualification4 ,similarly1 ,he prayed for those rough soldiers who were unwittingly doing ,him such awful wrong3 8,father1 forgive them1 for they know not what they do40 ,but when1 in the garden1 ,he asked to be ,himself delivered from the coming agony1 in the true humility of ,his manhood ,he prayed conditionally1 8,father1 if it be possible1 let this cup pass from me40 ,now1 that is exactly the lesson of the ,lord's ,prayer4 ,there are many things which ,god has revealed to us that ,he intends to give us4 ,he has promised that ,he will give us all those things which belong to ,his kingdom and its righteousness4 ,for these things we can pray1 not only urgently1 but with the certainty of faith that we must win them for ourselves and others by importunate asking4 ,we cannot1 of course1 force the will of others1 but we can with the assurance of faith win for others1 as for ourselves1 the spiritual opportunities1 resources1 and advantages of ,god's kingdom4 ,there are also many things ,god has revealed that ,he does not mean to give us1 and there are laws of ,his ordering1 spiritual and physical1 that by revelation or natural investigation ,he has made known4 ,for these things1 then1 or against these laws1 we must not pray2 we must not ask that ,god will violate ,his general laws in our private interest4 ,but there is a great mass of things which lie in between these two regions of certainty4 ,we do not know if it is ,god's will that this or that person should recover from sickness1 or this or that calamity should be averted4 ,god is wiser than we are4 ,we do not know whether it is ,god's will that we should have the rain that is so necessary for our crops4 ,there are things like these that lie in a region of uncertainty into which the intelligence of man cannot penetrate4 ,so then as the object of prayer is not to bring the divine will down to the human1 but to lift the human up into correspondence with the divine1 for all these uncertain things we can pray indeed1 but uncertainly8,if it be possible1 let this or that come to pass2 nevertheless1 not my will1 but ,thine1 be done40 ,,chapter ,,viii ,,unworldliness ,,the keynote of ,st4 ,matthew vi4 is1 as we have seen1 this3 that the true motive of the religious life in all its activities is simply the desire for divine approval4 ,it owns one only master1 ,god1 whom it trusts with an absolute confidence4 ,there results from this a complete freedom from the anxieties of the world4 ,it is then an unworldly disposition1 as the result of simplicity of motive1 that our ,lord proceeds to enjoin3 8,lay not up for yourselves treasures upon the earth1 where moth and rust doth consume1 and where thieves dig through and steal3 but lay up for yourselves treasures in heaven1 where neither moth nor rust doth consume1 and where thieves do not break through nor steal3 for where thy treasure is1 there will thy heart be also40 ,in the days when our ,lord spoke these words people mostly preserved their money and other treasures by concealing it1 as in many parts of ,europe they do still4 ,thus the task of thieves was1 in the main1 to 8dig through0 into places in houses or fields where treasure was likely to be hidden4 ,this is the meaning of our ,lord's metaphor4 ,we are to lay up our store in heaven1 where no thief can get at it1 and where no natural process of corruption can affect it4 ,now heaven is ,god's throne4 ,it is where ,his will works centrally and peacefully2 and the kingdom of the ,christ is the kingdom of heaven1 because1 though a visible society in the world1 ,god is there specially known and recognized1 and ,his good will towards man is consequently at work with a special freedom and fullness4 ,if then you are asked1 what is it to lay up treasure in heaven1 ,i think you may answer with great security3 ,to lay up treasure in heaven is to do acts which promote1 or belong to1 the kingdom of ,god2 and what our ,lord assures us of is that any act of our hands1 any thought of our heart1 any word of our lips1 which promotes the divine kingdom by the ordering whether of our own life or of the world outsideall such activity1 though it may seem for the moment to be lost1 is really stored up in the divine treasure-house2 and when the heavenly city1 the ,new ,jerusalem1 shall at last appear1 that honest effort of ours1 which seemed so ineffectual1 shall be found to be a brick built into that eternal and celestial fabric4 ,and our ,lord gives the answer to a difficulty continually perplexing honest ,christians,how am ,i to learn to love ,god8 ,i want to do my duty1 but ,i do not feel as if ,i loved ,god4 ,our ,lord gives the answer1 8,where your treasure is1 there will your heart be also40 ,act for ,god3 do and say the things that ,he wills3 direct your thoughts and intentions ,god-ward2 and depend upon it1 in the slow process of nature all that belongs to youyour instincts1 your intelligence1 your affections1 your feelingswill gradually follow along the line of your action4 ,act for ,god3 you are already showing love to ,him and you will learn to feel it4 8,the lamp of the body is the eye3 if therefore thine eye be single1 thy whole body shall be full of light4 ,but if thine eye be evil1 thy whole body shall be full of darkness4 ,if therefore the light that is in thee be darkness how great is the darkness6 ,no man can serve two masters3 for either he will hate the one1 and love the other2 or else he will hold to one1 and despise the other4 ,ye cannot serve ,god and mammon40 ,the question of vital importance is therefore simply this3 are we single-minded in seeking ,god8 ,single-mindedness is what gives clearness and force to life4 ,put ,god clearly and simply first in great things and in small4 ,then your life will be full of light1 full of power4 ,and1 in fact1 you must put ,god first1 or nowhere4 ,examine any man's life1 of what sort it is4 ,cross-question it4 ,you will find at last that one motive is dominant4 ,either1 at the last push1 he will do ,god's will1 or he will do that by which he thinks to serve his interests in the world4 ,now1 what a man does at the last analysis or when pushed into a corner1 that is what reveals his real motive4 ,the motive on which he then acts is his only real master-principle4 ,there can be only one such in a life4 ,at the bottom it is either ,god which rules a life or mammon1 i4e4 money4 ,thus you must put ,god first1 or1 in fact1 you are putting ,him nowhere2 if ,he is not first1 then ,he can be no more than the superficial decoration of a life really devoted to something else4 ,but how can it be1 we ask1 that the exclusive service of ,god in all things will not narrow our life8 ,how can ,god be so 8jealous0 without restricting our legitimate freedom of expansion8 ,for this reason3 that ,god contains everything in ,himself1 the whole sum of being2 so that there is no beauty or truth or goodness in the world which does not fall to you to delight in as part of your love and service of ,god4 ,loving ,god and serving ,him should lead you to watch for and respond to all the truth and beauty that there is in ,god's world1 all the traits of excellence in human character1 and to own your allegiance to your family1 to your friends1 to your country1 to your ,church1 and to humanity as a whole4 8,all things are yours1 whether ,paul1 or ,apollos1 or ,cephas1 or the world1 or life1 or death1 or things present1 or things to come2 all are yours10 if 8ye are ,christ's10 as 8,christ is ,god's40#gc ,never let us fear then that to put ,god first and serve ,him utterly will narrow any faculty or dwarf any capacity4 ,it can but fill with an evergrowing largeness every vital force of our being1 every instinct of our life4 8,if thine eye be single1 thy whole body shall be full of light40 ,but we must notice the warning which our ,lord gives us as to a possible condition of our conscience4 ,the light that is in us may be darkness4 ,we so often talk as if we were only obliged to 8follow our conscience30 as if no one could lay anything to our charge unless we were acting against the present voice of conscience4 ,but this is a very perilous error4 ,we are also obliged to enlighten our conscience and to keep it enlightened4 ,it is as much liable to error as our uninstructed intelligence1 as much liable to failure as our sight4 ,probably of every ten criminals brought up before judge and jury on account of some crime the majority were not1 at the time of its commission1 acting against their conscience4 ,they had stifled or darkened that long ago4 ,there is1 ,i believe1 nothing to which in our time attention needs to be called more than to the fact that conscience is only a faculty for knowing ,god and ,his will4 ,it is certain1 unless it is educated1 to give wrong information4 ,and the way to educate it1 is to put it to school with the 8,light of the world40 ,alas6 there must be multitudes of respectable and self-enlightened people of whom it is true that the light which is in them is darkness4 ,the result of singleness of mind in seeking ,god is to be a complete freedom from worldly anxiety4 ,the keynote1 as it were1 of the passage which concludes this chapter is the phrase1 8,seek ye first the kingdom of ,god and ,his righteousness1 and all the rest shall be added unto you40 ,look to ,god first4 ,obey ,god4 ,enthrone ,him in unique supremacy in your heart4 ,he is your ,father1 and as such you can trust ,him4 ,if day by day you do ,his will simply1 and cast your care on ,him1 then you can have a wonderful freedom from anxiety as to your future1 and can live at peacethe sort of peace which finds its illustration in the fascinating tranquillity of the flowers of the field1 and the light-heartedness of the birds of the air4 ,these are our ,lord's words3 8,therefore ,i say unto you1 ,be not anxious for your life1 what ye shall eat1 or what ye shall drink2 nor yet for your body1 what ye shall put on4 ,is not the life more than the food1 and the body than the raiment8 ,behold the birds of the heaven1 that they sow not1 neither do they reap1 nor gather into barns2 and your heavenly ,father feedeth them4 ,are not ye of much more value than they8 ,and which of you by being anxious can add one cubit unto his stature8 ,and why are ye anxious concerning raiment8 ,consider the lilies of the field1 how they grow2 they toil not1 neither do they spin3 yet ,i say unto you1 that even ,solomon in all his glory was not arrayed like one of these4 ,but if ,god doth so clothe the grass of the field1 which to-day is1 and to-morrow is cast into the oven1 shall he not much more clothe you1 ,o ye of little faith8 ,be not therefore anxious1 saying1 ,what shall we eat8 or1 ,what shall we drink8 or1 ,wherewithal shall we be clothed8 ,for after all these things do the ,gentiles seek2 for your heavenly ,father knoweth that ye have need of all these things4 ,but seek ye first his kingdom1 and his righteousness2 and all these things shall be added unto you4 ,be not therefore anxious for the morrow3 for the morrow will be anxious for itself4 ,sufficient unto the day is the evil thereof40 ,anxietythat is what we are to be freed from4 ,it is not forethought1 or 8carefulness0 in that sense1 against which our ,lord is warning us1 but anxiety4 ,we are to trust ,god4 ,to do daily the duty of the day1 and then trust ,god for the consequences4 ,our pattern in this freedom from anxiety is1 of course1 our ,lord ,himself4 ,you notice that through all ,his ministry ,he looked forward1 and lived ,his life as a whole1 on a certain plan2 but there was no anxiety as to results4 ,it is a sort of symbol of this attitude of mind that once1 amidst the howling storm on the lake1 the ,master was found asleep on a pillow4 ,it is1 as it were1 an object lesson of what is said in ,psalm cxxvii2 which more than anything in the ,old ,testament expresses our ,lord's meaning in this passage3 8,it is vain for you that ye rise up early1 and so late take rest1 ,and eat the bread of toil3 ,for so he giveth unto his beloved sleep40 ,that is the motto to write under the picture of ,christ in the boat on the stormy sea4 ,our ,lord here1 as elsewhere1 is manifestly expressing ,himself in the proverbial manner4 ,it is the proverbial manner to express a thing by an extreme one-sided instance4 ,we have noticed this repeatedly3 and that1 for this reason1 one proverbial utterance may need to be balanced by another contrary one4 ,thus1 on another occasion our ,lord bids us take thought of what ,his service will involve1 looking towards the future like a man who is about to build a house or a king who is preparing for a campaign4 ,here ,he is putting the other thought1 that we are to cast all our care upon ,god our ,father1 who careth on our behalf4 ,but indeed if taking this passage alone you think of the metaphors which our ,lord employsmetaphors of the flowers of the field and the birds of the airyou will see that what ,he means to warn us against is anxiety1 not prevision4 ,for think of the growth of the plant2 it is always looking towards the future in its own instinctive way2 the process by which it grows is a gradual process2 all its activity is directed towards the preparation of the seeds by which the permanence of the species is secured4 ,and so with the birds when they build their nests3 they are making provision4 ,everything is done by bird and plant in view of the future1 but done with a tranquillity which reposes unconsciously upon the purpose of ,god4 ,what they do unconsciously we are to do consciously4 ,here1 then1 is a lesson specially necessary for our time4 ,there is no greater plague of our generation than the nervous anxiety which characterizes all its efforts4 ,how many people are there who make their health much worse than it would naturally be1 because they are always morbidly anxious about their symptoms or some possibility of infection4 ,again and again it is anxiety about health which is a main cause of our unserviceableness in doing our duty4 ,we ought to be reasonably careful and to go boldly forward in the peace of ,god4 ,again1 how many good schemes fail because people are so nervously anxious about their success that they never reach that condition of peaceful persistence in work which is necessary if it is to be fruitful4 8,semper agens1 semper quietus08always at work1 always tranquil0that is the right motto4 ,once more1 as to holidays4 ,what a vast mistake people often make in turning a holiday into an occasion of solicitude2 seeking for distraction at the expense of repose1 and forgetting that the only central repose for wearied or jaded faculties is the reposing upon the ,eternal4 ,there alone is 8the central peace subsisting at the heart of endless agitation40 ,people would get much more even of physical good from ,sunday and holiday rests1 if they used them first of all as occasions for returning to ,god and finding rest in ,him4 ,and this applies to the clergy no less than to the laity4 8,be still1 then1 and know that ,i am ,god40 ,that is what we are to learn4 ,repose upon ,god quietly1 and do daily the duties of the day1 and bear daily the evils of the day1 and1 like ,christ our ,lord1 though it be through cross and passion1 we shall come to the glory which is predestined for us by ,god4 ,and observe the phrase1 8,sufficient unto the day is the evil thereof40 ,our ,lord is not in any sort of way promising us that we shall not suffer trouble if we put our trust in ,god4 ,what ,he tells us is simply that 8,according to thy day1 so shall thy strength be40 ,we are in ,god's hands4 ,god gives us the evil and the good4 ,we are only1 like our ,lord1 to trust in ,his divine fatherhood2 and doing our best to-day1 exercising our judgement to the best of our power1 we are to repose in ,his love4 ,,chapter ,,ix ,,christian ,,characteristics ,,the seventh chapterthe last which belongs to the ,sermonis occupied with a number of accessory topics4 ,the character of the citizen of the kingdom of ,god has now been portrayed for us2 the relation of this character to the old law has been explained2 its main motive or principle has been described4 ,now there follow some characteristics which flow naturally from the relation in which the citizen of the kingdom stands both towards ,god and towards man4 ,the first of these is the uncritical temper4 8,judge not and ye shall not be judged40 ,,the ,,uncritical ,,temper ,we should observe that in the parallel passage in ,st4 ,luke vi4 this exhortation follows very suggestively upon a description of the character of ,god which corresponds to an earlier passage in ,st4 ,matthew's account of the ,sermon on the ,mount4 8,ye shall be the sons of the ,most ,high2 for he is kind toward the unthankful and the evil4 ,be ye merciful1 even as your ,father is merciful4 ,and judge not10 c4 ,that is to say1 ,god is not critical2 ,he does the best for every one4 ,he gives to every one the gifts he can appreciate4 ,this is to be embodied in the temper of the disciple4 8,judge not1 that ye be not judged4 ,for with what judgement ye judge1 ye shall be judged2 and with what measure ye mete1 it shall be measured unto you4 ,and why beholdest thou the mote that is in thy brother's eye1 but considerest not the beam that is in thine own eye8 ,or how wilt thou say to thy brother1 ,let me cast out the mote out of thine eye2 and lo1 the beam is in thine own eye8 ,thou hypocrite1 cast out first the beam out of thine own eye2 and then shalt thou see clearly to cast out the mote out of thy brother's eye40 ,manifestly1 what is in our ,lord's mind is the temper and character of the ,pharisee4 ,the ,pharisee was in his way a strict religionist1 a strict observer of religion4 ,but you may almost say that the ,pharisee tested progress in religion by the capacity to condemn other people4 8,this multitude which knoweth not the law is accursed40#gd ,the ,pharisee had passed through a certain probation in learning4 ,he had1 as it were1 passed his examinations and stood his tests2 and now he was in a position to set every one else in his proper and subordinate place4 ,that was the very test of his progress1 that he was able to 8despise others02 and it followed that he could be1 in regard to his own inner character1 lax and self-satisfied4 ,he had attained the right standard2 he was performing the right observances4 ,so long as he did these things1 he need not be over-scrupulous in examining himself4 ,therefore the ,pharisee was both critical and hypocritical2 critical with regard to others1 with regard to himself hypocritical4 ,our ,lord1 then1 did not mean to make of ,his disciples a new kind of ,pharisee4 ,he did not mean that ,his disciples1 as they grew to learn and follow the strictness of their ,master's standard1 should come to be supercilious like the ,pharisees1 and1 like them1 morally hollow4 ,therefore ,he warns against these two easily combined characteristics4 ,on the contrary1 the temper which our ,lord approves is the humility which makes the best of others1 and is severe with itself4 ,you1 ,he seems to say1 have every opportunity to know your own failings2 therefore look stringently to yourself1 8the mote1 or the beam1 that is in thine own eye40 ,that 8bulks big0 enough in your own vision4 ,to consider it prevents you from over-estimating yourself1 and humbles you in your own sight4 ,let it also take out of your heart and off your lips all the readiness to criticize and condemn other people4 ,make the best of others4 ,for that is1 in fact1 what our ,lord means by 8judge not40 ,it is what we should most naturally express by 8,do not be critical40 ,because a thing is strange or new to you1 because it does not fall in with your ideas1 do not condemn it off-hand1 but try to appreciate it with sympathy first of all4 ,make the best of every thing and every person4 ,and there is no doubt that if after looking for the good points in any idea1 or undertaking1 or person1 you are at last bound to condemn1 the weight attaching to your adverse verdict will depend very largely on whether you have escaped the reputation of being a 8critical0 and censorious person4 ,the condemnation of one who is always finding fault carries no moral weight4 ,i say1 ,if at last you are bound to condemn1 and that may be the ,christian's duty4 ,for here1 again1 as throughout this ,sermon1 we must notice our ,lord's proverbial method1 otherwise we may misinterpret altogether the temper which our ,lord here commends4 ,there is a temper of universal toleration very prevalent in our age1 both in conversation and in literature2 which can indeed tolerate everything1 because it has no fixed standards of right and wrong1 of true and false1 at all4 ,but it is clear enough that this was not what our ,lord meant to recommend2 it would be so utterly antagonistic to ,his own character4 ,no one is severer in discriminating judgement than our ,lord when the occasion requires it4 ,more than this1 our ,lord did deliberately intend that ,his ,church1 and the members of ,his ,church1 should have standards of goodness and truth which should enable themaye1 which should require them when duty calledto condemn their own brethren4 ,a passage in ,st4 ,matthew's ,gospel which has been referred to already is clear upon this4 8,if thy brother trespass against thee0are you to say1 8,it is of no account4 ,it is not my business to condemn80 ,no4 ,when it is not a question of the love of criticizing or of uncharitable judgement1 but of maintaining the law of right and wrong1 then it becomes our business to judge1 and after consideration and patience to condemn4 8,go1 shew him his fault between thee and him alone2 if he hear thee1 thou hast gained thy brother4 ,but if he hear thee not1 take with thee one or two more1 that at the mouth of two witnesses or three every word may be established4 ,and if he refuse to hear them1 tell it unto the church3 and if he refuse to hear the church also1 let him be unto thee as the ,gentile and the publican4 ,verily ,i say unto you1 ,what things soever ye shall bind on earth shall be bound in heaven2 and what things soever ye shall loose on earth shall be loosed in heaven40#ge ,our ,lord does here actually commit to the ,churchas on an earlier occasion to ,st4 ,peter as the chief and representative apostlenot the right1 but the duty1 to bind and to loose3 that is1 to pass judgements as to what is right and what is wrong1 what is to be permitted and what is not to be permitted1 in the ,christian society4 ,again1 after ,his resurrection ,he gives to ,his apostles the power and the duty to apply these judgements to persons1 to absolve and to retain sins4#gf ,thus the ,church1 and each of its members1 is not indeed to be censorious in temper1 or to make the worst of people2 but1 when occasion requires1 is to maintain the moral standard4 ,so it is that ,st4 ,paul expressly tells the ,corinthian ,church that1 as a ,christian society1 they are to judge1 not those that are without1 but those that are within their own body3 and he severely condemns them because they had let pass1 or tolerated1 a serious moral offence without discriminating judgement being passed upon it4#gg ,it is the same where doctrine is concerned4 ,the ,new ,testament continually warns ,christians that they are to have standards of judgement2 to test all things1 and hold fast that which is right2#gh to test the spirits whether they be of ,god4#gi ,and if any teacher come with a doctrine calculated to subvert the principles which lie at the basis of the ,christian life1 ,st4 ,paul and ,st4 ,john alike recommend an attitude towards him which cannot exactly be described as tolerance4 8,as we have said before1 so say ,i now again1 ,if any man preacheth unto you any gospel other than that which ye received1 let him be anathema40 8,if any one cometh unto you1 and bringeth not this teaching1 receive him not into your house1 and give him no greeting3 for he that giveth him greeting partaketh in his evil works40#hj ,these injunctions are given in view of cases where fundamental matters of principle are at stake4 ,about minor matters ,st4 ,paul adopts a tone of the widest toleration4#ha ,there is then a duty of judgement3 while on the other hand our ,lord condemns the critical and censorious temper4 ,is it not true that a candid conscience finds very little difficulty in distinguishing the duty of judgement from the sin of censoriousness and criticism8 ,and is it not the case that those who have the lowest and vaguest standards of what is true and right1 are yet very often the most critical in judgement of other people8 ,we are then to be anxious to make the best of others3 and our ,lord here again recognizes that law which we have so often heard from ,his lips1 that ,god deals with us as we deal with our fellow-men4 8,judge not1 that ye be not judged4 ,for with what judgement ye judge1 ye shall be judged3 and with what measure ye mete1 it shall be measured unto you40 ,this describes no doubt how ,god will deal with us4 ,and from the parallel passage of ,st4 ,luke we should gather that the retaliation will not be confined to ,god4 ,as we deal with other men1 so other men also will deal with us4 8,and judge not1 and ye shall not be judged3 and condemn not1 and ye shall not be condemned3 release1 and ye shall be released3 give1 and it shall be given unto you2 good measure1 pressed down1 shaken together1 running over1 shall they give into your bosom4 ,for with what measure ye mete1 it shall be measured to you again40#hb ,from all sides you get as you give4 ,if you deal with men in the critical1 censorious1 narrow temper1 men will deal so with you4 ,if you make the best of others1 others will make the best of you4 ,,reserve ,,in ,,communicating ,,religious ,,privileges ,the next characteristic of the temper of the ,christian follows by way of contrast on what has gone before4 ,it is reserve in communicating religious privileges4 8,give not that which is holy unto the dogs1 neither cast your pearls before the swine1 lest haply they trample them under their feet1 and turn and rend you40 ,there are high privileges which many men cannot appreciate2 and if you press these upon them1 you must not be surprised if1 indignant with you for having given them something which seems so worthless1 they take violent reprisals upon you4 ,we ask the question1 ,has our ,lord1 in inculcating the uncritical temper1 inculcated the undiscriminating temper also8 ,certainly not4 ,that which the ,christian has received is of inestimable worth4 ,the kingdom of ,god1 as our ,lord told us1 is like a pearl of great price1 which when a man hath found1 for joy thereof he goeth and selleth all that he hath and buyeth that pearl4 ,the ,christian knows what it is to be a ,christian1 admitted into the fellowship of ,god1 illuminated by ,his truth1 empowered by ,his ,spirit4 ,in the light of ,god in which he lives he cannot but gaze out into the world with a discrimination like his ,lord's4 ,our ,lord1 we notice1 gave men the best they were capable of receiving4 ,to all the world1 if they had but the faith to trust ,his power1 ,he gave the outpouring of that power in works of healing4 ,he had compassion on them2 ,he gave them what alone they were capable of appreciatingkindness1 goodness4 ,but did ,he teach all men the highest truth8 ,no4 ,he sifted1 ,he discriminated them1 till ,he had got those to deal with who really had ears to hear the highest truth1 and then ,he told it them4 ,our ,lord did not cast ,his pearls before swine1 lest they should turn again and rend ,him4 ,thus we are to put before men what they are capable of appreciating4 ,not by any merits of ours1 ,god has given us admission to ,his fellowship2 ,he has given us great things and small things4 ,we are not to be selfish misers1 we are to be anxious to communicate all2 but we are to be discriminating4 ,kindness1 self-sacrifice1 care for their interests1 and their whole lifethat all men can appreciate1 and we are to give it to all4 ,but we are not to shriek the highest truths of religion at the street corner4 ,we are to wait till people show a desire for the deepest things before we offer them religion4 ,there is to be reserve in communicating religious privileges and religious truths4 ,such was the method of the early ,church4 ,it went out into the world4 ,it let all the world see the beauty of its life1 the glory of its brotherhood1 the splendour of its liberality4 ,it made men feel that ,christians were the friends of ,god4 ,but it did not teach them the secrets of its lifeits ,creed1 its ,eucharist1 its ,prayertill they were ready for them1 and showed their readiness at least by inquiry4 ,the ,church would explain herself in apologies and dissipate misconceptions1 but it was not her way to press her innermost truths upon the indifferent4 ,at the same time the ,church has not an esoteric system1 like the ,pagan mysteries1 or the schools of ,gnosticism4 ,these ,gnostics would have only the intellectual admitted to the mysteries of ,god4 ,that was not the ,church's way2 her way was to teach every man 7who would come with faith71 that she might present every man perfectly initiated in ,jesus ,christ4#hc ,the ,church believed that nothing was necessary for the highest union with ,god but a simple sense of sin and faith in ,god1 in ,his ,son1 in ,his ,spirit4 ,nothing was necessary but these qualities of wanting and trusting1 which are possible to all men4 ,her cry was8,ho6 every one that thirsteth1 come ye to the waters40 ,only1 let them come thirsty6 ,and surely that method which belonged to the early ,churchalthough no doubt it was capable of being abusedis yet the true and best method4 ,let the ,church show her compassion and goodness and geniality to all men1 but not press upon them the mysteries of ,god until1 under her discipline and teaching1 they begin to show some disposition to receive them4 ,this is a principle which admits of very different applications in a heathen country1 in preaching religion among nominal ,christians1 and in the social intercourse of individuals2 but it admits of some application everywhere4 ,and above all let us take care that the ,church appears before men's eyes as offering provision of spiritual privileges not for those who can pay for them1 but for those who have some measure of spiritual appetite4 ,,impartial ,,considerateness ,the ,christian is to be discriminating1 but not niggardly4 ,on the contrary1 recognizing the readiness of ,god to give in response to human prayer and effort1 he will exhibit a like impartial benevolence towards all men4 ,this is the last of the three characteristics of the ,christian character which our ,lord enjoins3 impartial benevolence proceeding from its own experience and knowledge of the divine character4 8,ask1 and it shall be given you2 seek1 and ye shall find2 knock1 and it shall be opened unto you3 for every one that asketh receiveth2 and he that seeketh findeth2 and to him that knocketh it shall be opened4 ,or what man is there of you1 who1 if his son shall ask him for a loaf1 will give him a stone2 or if he shall ask for a fish1 will give him a serpent8 ,if ye then1 being evil1 know how to give good gifts unto your children1 how much more shall your ,father which is in heaven give good things to them that ask him8 ,all things therefore whatsoever ye would that men should do unto you1 even so do ye also unto them3 for this is the law and the prophets40 ,as reported by ,st4 ,luke1 our ,lord gives a commentary on 8,knock1 and it shall be opened unto you40 ,for ,he gives us the parable of one who comes at an inconveniently late hour1 and knocks at the door of a neighbour's house1 and demands food for a friend who has unexpectedly arrived4 ,and our ,lord represents how the owner of the house is at last unwillingly overcome by the importunity of the applicant1 and consents to rise and give his neighbour what he wants4 ,our ,lord then in ,his proverbial way lays down the general principle that importunityasking1 seeking1 knockingat last overcomes all obstacles and obtains what it wants4 ,and we notice that our ,lord first arouses attention by the indiscriminate assertion of this general principle4 ,having done that1 when the attention of men was arrested1 ,he on different occasionsfor those who had ears to hearmodified it1 or gave it its more definite meaning4 ,such modifications or exacter definitions are the following3 8,all things whatsoever ye pray and ask for1 believe that ye have received them and ye shall have them0 7,st4 ,mark xi4 #bd74 8,if ye abide in me1 and my words abide in you1 ask whatsoever ye will1 and it shall be done unto you0 7,st4 ,john xv4 #g74 8,hitherto have ye asked nothing in my name3 ask1 and ye shall receive0 7,st4 ,john xvi4 #bd74 ,it is not too much to say that all these three statements are in effect identical4 ,to ask in ,christ's name is to ask in accordance with ,christ's will1 and this brings the third statement into identity with the second4 ,we can only1 as intelligent sons of our ,father1 8believe that we have received0 requests which we know to be in accordance with ,his mind4 ,thus the first statement1 in common with the other two1 makes the effective prayer the prayer which rises in intelligent correspondence with the revealed will and character of ,god4 ,even in this passage may be found a suggestion to the same purpose4 8,what man is there of you10 asks our ,lord1 8who1 when his son asks a loaf or a fish1 will give him0something that looks like what he has asked for1 but is in fact wholly useless or noxious8 ,if then human fathers are to be relied upon in this way1 much more is our heavenly ,father to be relied upon to give good things to them that ask ,him4 ,but there is a converse to that statement4 ,if a son asks for something harmful1 what will a wise father do8 ,not give him what he asks for1 but give him according to his request as it is interpreted by his own larger wisdom4 ,so it is with ,god4 ,he must hear and answer prayers1 not simply as they are ignorantly offered1 but as interpreted for our good in accordance with ,his wise purposes4 ,roman ,catholics and ,anglicans and ,eastern ,christians and ,nonconformists may be praying for unity among ,christians1 each according to their own preconceptions4 ,god will be attentive to the good-will of their prayers3 they will not1 as has been suggested1 8neutralize one another30 for ,god will answer them according to ,his own wisdom4 ,very suggestive then is the version of this saying of our ,lord which is given by ,st4 ,luke3 8,shall not your ,father which is in heaven give0not good things1 but8the ,holy ,spirit to them that ask ,him80 ,it is often said1 we know1 that the ,sermon on the ,mount contains no dogmas1 no doctrines4 ,but it implies1 in a remarkable way1 two cardinal ,christian doctrines3 the ,godhead of ,christ and the 8fallen0 state of man4 ,the ,godhead of ,christ1 as has been and will again be noticed1 is involved in the authoritative tone in which ,he speaks4 ,and a significant expression in this paragraph is unintelligible unless all men1 even the best1 may be assumed to be sinful4 ,for our ,lord is talking about good parents who will do their best for their children3 yet ,he says 8,if ye1 being evil40 ,now1 ,i do not know any words which could more forcibly implyall the more forcibly because incidentally1 or by the waythat our ,lord thought of us all as having something evil and corrupt in our nature as it is2 so that every one of us needs regeneration and conversion1 in order that we may become what our ,lord would have us4 ,the intimation seems to me to be indeed the more emphatic because1 as ,i say1 it is uttered by the way4 8,if ye1 being evil1 know how to give good gifts unto your children1 how much more44440 ,finally1 on these considerations of the divine goodness1 our ,lord bases our duty towards our fellow-men4 8,therefore whatsoever ye would that men should do unto you1 even so do ye also unto them3 for this is the law and the prophets40 ,our conduct towards our fellow-men is to be the reflection of that benevolence which we have learned and experienced in our own relations to ,god4 ,in the maxim in which our ,lord expresses our social duty there are several points which require notice4 7#a7 ,in its negative form it had been already announced both among the ,jews and among the ,greeks3 8,do not do unto others what you would not have them do unto yourselves40#hd ,but one great superiority of our ,lord over other teachers lies in the positive character of ,his teachings4 ,his will is not simply that men should abstain from wrong-doing1 but rather that they should be occupied in right-doing4 7#b7 ,here1 as elsewhere1 our ,lord is proverbial2 and this maxim must not be interpreted 8at the foot of the letter40 ,nothing in common life is more annoying than when people do so interpret and act upon it2 with the result that they behave as if every one must agree with them in what they like or dislike4 ,what is meant of course is that we are to act towards others with the same considerateness which we would desire that others should exhibit towards us4 7#c7 ,we must realize that here we have the very kernel of ,christian social duty4 ,there was a great truth announced by the philosopher ,immanuel ,kant3 8,so act as to treat humanity1 whether in thine own person or in that of any other1 in every case as an end withal1 never as a means only40 ,we are to treat all men always as ends in themselves2 never as means merely towards some other end which we have in view1 whether it be production1 or convenience1 or pleasure4 ,now this is only putting into a philosophical form what our ,lord states more simply1 more practically4 ,we are to take the same thought for others that we would have others take for ourselves4 ,we are to make no exceptions in our own favour4 ,we are to love our neighbour as ourselves4 ,we are to remember that every one in ,god's sight counts for one2 and that nobody counts for more than one4 ,this1 ,i say1 is the principle of all ,christian social conduct4 ,it is the principle of justice2 that is1 of equal consideration4 ,we could go on drawing out its applications for hours1 and never have exhausted them4 ,and it cannot be said that it is at present within reasonable distance of being realized in what is called ,christian society4 ,we have a more or less true ideal of what our own human life ought to beof what opportunities we ought to have for the development of our facultiesof what home and school and college1 youth and married life and old age1 work and rest1 ought to mean for ourselves and our families4 ,we are to make these ideals universal4 ,we are so to limit our desires that what we want for ourselves we can reasonably expect also for others4 ,we are to be as truly zealous and active for other classes or other individuals as we are for our own class or our own family or ourselves4 ,the service which we expect from others1 we are to see that we render in some real sense to them1 and that without respect of persons4 ,this maxim is not inconsistent with inequality of position or 7within limits7 of wealthfor men are differently constituted in their capacities and wantsbut it does demand equality of consideration4 7#d7 8,this10 our ,lord says1 8is the law and the prophets10 that is1 this is the principle in which the true spirit of the ,old ,testament culminates4 ,there was1 of course1 much in the ,old ,testament narrower than this and on a lower level2 and1 as we have seen1 our ,lord occupied a large part of this sermon in showing us those points in which the ,christian law is to supersede the legislation of the ,old ,testament4 ,but the ,old ,testament represents throughout a process of growth2 and this is the point towards which it tends and in which it culminates4 ,as ,st4 ,paul says1 8,if there be any other commandment it is briefly comprehended0summed up1 or accomplished8in this saying1 namely1 ,thou shalt love thy neighbour as thyself40#he ,,chapter ,x ,,final ,,warnings ,,our ,lord concludes the ,sermon on the ,mount with three emphatic and striking warnings4 ,we may paraphrase them thus3,there are two ways in life1 the easy way of self-pleasing and the hard way of self-denial4 ,many are found to seek the first1 few to tread the second4 ,but they lead directly away from one another3 and the first is the way to death1 the second is the way to life4 ,there are many voices of teachers in the world1 speaking fair-sounding words4 ,but not by their words1 nor by the results they seem to win1 shall men be judged by the ,son of ,man1 but by their characters4 ,there are many spiritual fabrics which men are raising4 ,they seem the one very much as good as the other2 but the test lies in their capacity to last4 ,and no spiritual fabric that is built on anything else than the teaching of the ,son of ,man can endure the strain and stress which will come upon it before the end4 ,let us direct our attention to each of these three warnings in turn4 ,,the ,,two ,,ways 8,enter ye in by the narrow gate3 for wide is the gate1 and broad is the way1 that leadeth to destruction1 and many be they that enter in thereby4 ,for narrow is the gate1 and straitened the way1 that leadeth unto life1 and few be they that find it40 ,this is the 8doctrine of the two ways40 ,human instinct has seized on the metaphor in many parts of the world2 the easy way of self-pleasing1 the difficult way of duty4 ,it speaks home to every heart1 to every intelligence1 and nothing needs to be said about it4 ,but ,i would ask your attention to one question which in our time arises instantly as we read these words,are we to suppose that our ,lord is here saying that at the last issue many will be 8lost0 and few 8saved08 ,is this the meaning of 8,few be they that find it08 ,to this question we may reply thus3 ,on one occasion the disciples categorically asked our ,lord1 8,are there few that are being saved80 and our ,lord replied1 8,strive to enter in by the narrow door40 ,and on another occasion ,peter asked the question about ,john1 8,what shall this man do80 and was answered1 8,what is that to thee8 ,follow thou ,me40#hf ,beyond all question1 our ,lord does not intend us to know the answer to the questions which our curiosity raises as to the ultimate destinies of men4 ,he fixes our attention1 we may say1 on three great principles3 the character of ,god our ,father1 and ,his impartial1 individual1 disciplinary love3 the final and universal victory of ,his kingdom over all resisting forces within and without3 the critical character of our present life with its capacities for good or for evil1 and the limitless consequences for good or evil which flow from the present attitude of each individual towards his personal responsibilities4 ,it is not unfair to translate our ,lord's words here1 8,many there be that are entering the broad way2 few there be that are finding the narrow way40 ,thus they embody what is always found to be true in the experience of men4 ,always1 to one who wants to do his duty1 it will become plain in the long run that he has to be prepared to stand alone1 or at any rate to go against the majority4 ,he cannot tell the opportunities and responsibilities that others may have4 ,he knows that ,god is infinitely considerate1 and will do the best possible for every soul that ,he has created2 but he can1 he does1 know his own responsibility and his own duty1 and in following that he will have to bear the burden of going with the few and watching the spectacle1 so depressing or staggering to the imagination1 of the multitude running to do evil4 ,,character ,,the ,,one ,,thing ,,needful 8,beware of false prophets1 which come to you in sheep's clothing1 but inwardly are ravening wolves4 ,by their fruits ye shall know them4 ,do men gather grapes of thorns1 or figs of thistles8 ,even so every good tree bringeth forth good fruit2 but the corrupt tree bringeth forth evil fruit4 ,a good tree cannot bring forth evil fruit1 neither can a corrupt tree bring forth good fruit4 ,every tree that bringeth not forth good fruit is hewn down1 and cast into the fire4 ,therefore by their fruits ye shall know them4 ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven2 but he that doeth the will of my ,father which is in heaven4 ,many will say to me in that day1 ,lord1 ,lord1 did we not prophesy by thy name1 and by thy name cast out devils1 and by thy name do many mighty works8 ,and then will ,i profess unto them1 ,i never knew you3 depart from me1 ye that work iniquity40 ,there is nothing against which our ,lord warns us so terribly as against hypocrisy4 ,the discernment of ,frenchmen and ,germans has detected1 or fancies it has detected that ,englishmen are specially liable to be hypocrites1 to profess what they do not practise1 to care for the outward appearance of morality and religion while they neglect their inward essence4 ,whether this be specially true of us or no1 it behoves us to look to ourselves4 ,in literature1 in journalism1 in the pulpits1 in political life1 there are so many 8prophets10 so many professors1 so many remedy-mongers4 ,they speak fair words1 and brilliant success often seems to attend them4 8,have we not prophesied in ,thy name10 they cry1 8and in ,thy name cast out devils1 and in ,thy name done many wonderful works80 ,but not all the fair-seeming words1 not all the brilliant1 even miraculous successes1 can compensate for the absence of personal character4 ,that is the one thing to which our ,lord looks4 ,he warns us that not the most brilliant results can avail anything if we lack that inner character which is like ,christ's4 ,this is a tremendous warning for days of wide and somewhat vague philanthropy1 of restless activity1 of nervous anxiety for successes and results1 for days such as our own day4 ,it is a tremendous warning for days of journalism1 when every one is tempted to advertise himself or allow himself to be advertised1 when everything is dragged prematurely into publicity1 and even those who are working for ,christ are apt to be morbidly anxious to produce results which can be tabulated in parish magazines or even proclaimed in newspapers4 ,we need to remember that all these results in ,christ's eyes will not bear looking at1 except so far as they are the product of inward ,christian character1 a character which ,he can recognize as ,his own4 ,for ,he cannot accept anything1 whatever its orthodox profession1 in which ,he does not trace the lineaments of ,his own character4 ,there are two other points which may be overlooked in this paragraph but which are of great importance4 ,first1 our ,lord does encourage us or even command us to believe that wherever there is the good character1 the ,christlike character1 there the ,holy ,spirit is at work4 ,god works far beyond ,his own appointed channels4 ,the principle of loyalty and obedience binds us who know ,his will to use ,his sacraments1 ,his instituted ordinances2 but ,god is not tied to ,his own ordinances4 ,he can work wherever ,he sees the good disposition2 and it is blasphemy against ,his ,spirit to deny that ,he is at work anywhere where we witness the forming of the ,christian character4 ,the good fruit cannot come from anything else than the good tree4 ,then1 secondly1 we should notice the claim which our ,lord here makes for ,himself4 ,without preface1 without emphasis1 as a matter of course1 ,he implies that ,he is the final judge of all men1 not only as to the outward results they achieve1 but also as regards the secret inner motives of their hearts and the character of their lives4 8,many shall come to me in that day10 i4e4 in 8the ,day of ,jehovah10 the day of final assessment8,they will come to ,me2 they will profess loyalty to ,me1 saying1 #8,lord1 ,lord'2 they will plead their good works3 but ,i shall discern the true inner character of their lives40 ,many ,jews of our ,lord's day in ,palestine believed that the ,son of ,man1 the ,messiah1 would act as the vicegerent of ,god in 8the day of judgement10 at 8the end of the world40 ,in implying that ,he would so act our ,lord is1 in other words1 professing that ,he is the ,messiah3 but1 more than this1 ,he gives to the ,messianic claim a depth and fullness of meaning which makes it identical with a properly divine claim4 ,can one conceive men living1 as the ,apostles lived1 with one who they were led to believe was the ultimate judge of their outward conduct and of their secret thoughts1 the ultimate arbiter of their destinies1 the final ,justice1 without passing into an attitude towards ,him of awe1 trust1 and worship1 which would be idolatrous and disastrous if ,he to whom it was directed was not truly divine8 ,again1 is it even conceivable that any man could claim to be in this inner introspective sense the final judge of all men without being either 7with reverence be it spoken7 a tremendous blasphemer or the very ,son of ,god1 of the ,father's own nature8 ,,endurance ,,the ,,test ,and lastly1 our ,lord gives the warning that each spiritual fabric must be judged by its power of lasting4 8,every one therefore which heareth these words of mine1 and doeth them1 shall be likened unto a wise man1 which built his house upon the rock3 and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house3 and it fell not2 for it was founded upon the rock4 ,and every one that heareth these words of mine1 and doeth them not1 shall be likened unto a foolish man1 which built his house upon the sand3 and the rain descended1 and the floods came1 and the winds blew1 and smote upon that house2 and it fell3 and great was the fall thereof40 ,here1 again1 is the tremendous claim3 the only solid foundation for life is ,jesus and ,his words4 ,we know how this necessity of a rock-like foundation for a spiritual structure1 and the possibility of finding such a foundation only in ,his own words and person1 were illustrated by our ,lord's method in the foundation of ,his ,church4 ,a crowd came round ,him at the first1 offering ,him the same kind of allegiance which men will give to spiritual teachers and benefactors in moments of enthusiasm4 8,many believed on his name1 beholding the signs which he did40 ,and our ,lord stood strangely aloof from them4 8,he did not trust himself unto them10 ,st4 ,john says1 8for that he knew all men1 and because he needed not that any should bear witness concerning man1 for he knew of himself what was in man40#hg ,so ,he tested the would-be disciples1 till at last by ,his strange self-withdrawing ways1 by ,his severe words1 by ,his enigmatic utterances1 ,he had sifted out those who were really in earnest in following ,him from those who were not2 exhibiting in all this a strange contempt for majorities or mere numbers4 ,at last ,he had gathered round ,him the little band of those who were really ready to follow and obey to the uttermost1 the band of ,his apostles4 ,here were men who had indeed got down to the rock1 and were building on it and nothing short of it4 ,here were men who could trust ,him and ,his word1 and take as the basis for their life the confession of ,his name4 ,therefore1 like that on which they built1 they were themselves rock-like1 and not as the shifting sand of ordinary human nature4 ,these then could be used as the foundations of ,christ's new society4 ,so under circumstances where a special strain was put upon their loyalty1 ,he asked the great question of the apostles2 and ,peter gave the great answer3 8,thou art the ,christ1 the ,son of the living ,god40 ,then1 as it were with a sigh of relief1 our ,lord turns upon him1 and greets him with ,his supreme benediction1 and recognizes in himif not yet something which is ready to ,his hand1 yet something which is capable of being made ready3 8,blessed art thou1 ,simon ,bar-,jonah3 for flesh and blood hath not revealed it unto thee1 but my ,father which is in heaven4 ,and ,i also say unto thee1 that thou art ,peterrock-manand upon this rock ,i will build my church40#hh ,thus our ,lord illustrated in ,his own practice what ,he teaches here4 ,he would have men dig down to the rock1 and build their spiritual fabrics there2 and the rock is nothing else than ,his own person and ,his own word4 ,to hear ,him1 and go away without imbibing ,his teaching and putting it into practice1 to be nominally a ,christian but in reality of the world1 that is to build a house upon the sand4 ,and the test of all spiritual fabrics is their capacity to stand the strain of wild and rough experiences4 ,that is a formidable lesson for an age of rapid workmanship2 an age which resents the necessity for underground work and silent preparation4 ,it suggests a momentous question with regard to the spiritual fabric of our own personal lives1 and also in regard to any spiritual enterprise in which we may be engaged3 ,have we dug deep enough and got down to the rock1 or have we preferred quick results to solid foundations8 ,have we thought ,christ's words impossible of application1 and so been content with something short of ,him8 ,if so1 our work is doomed4 ,it will not last4 ,it will not stand the rain and the wind and the storm4 ,we see how true this principle has proved in the history of the ,church of ,christ1 which was built on the solid rock of ,his word and person4 ,the ,catholic ,church through all vicissitudes has yet endured4 ,body after body naming the name of ,christ have arisen and seemed to succeed better than the ,church for a time1 generally through some defect in her teaching or character3 for it has been generally through the fault of the ,church that they have arisen1 and on the neglect of the ,church's duty that they have spread4 ,but these bodies have not exhibited lasting power4 ,any great catastrophe which1 as it were1 shatters the structure of human society down to its foundations1 brings to naught multitudes of enterprises which seemed successful4 ,but there is one society which has exhibited a marked capacity for lasting1 which after whatever vicissitudes has shown that it has still the power of recovery and persistence4 ,this is that ,church which is rooted on the word of ,christ1 which has the succession from ,his apostles1 in which are administered ,his sacraments according to ,his appointment1 which holds to ,his apostolic tradition1 and appeals back to ,his sacred ,scriptures4 ,that is the testto last6 ,we must apply it to our own lives4 ,we know that temptation is both thorough and searching1 and that our moral and religious principles will in different ways be tested to the uttermost4 ,to stand the test and carry our moral being through it all to victorythat is the one thing that matters2 and to make this possible there is one sovereign expedientthat is thorough and whole-hearted conversion of our will1 our intellect1 our affection1 to ,christ and ,his word4 8,and it came to pass1 when ,jesus ended these words1 the multitudes were astonished at his teaching3 for he taught them as one having authority1 and not as their scribes40 ,and here we leave the great sermon4 ,it is not1 as some suppose1 the whole of ,christianity4 ,those who have been inclined so to esteem it have been apt to underrate the amount of theological doctrine which is to be found in it4 ,it postulates1 as we have seen1 two central doctrines3 that of the divinity of ,christ's person1 and that of the sinfulness of human nature4 ,but1 even so1 it is not the whole of ,christianity4 ,it begets in us1 or develops and deepens1 the sense of sin1 and so may be said to point to what it does not teach1 the atonement by which our ,lord has expiated the sins of the world1 and brought us back to reconciliation with our ,father which is in heaven4 ,but again an atonement which merely secured our forgiveness for past sins would be no real remedy4 ,it would leave us weak as we were before4 ,nothing can satisfy us but actual and permanent redemption from the power and the taint of sin4 ,thus again the sermon may be said to point forward to that great supply of moral power which by the coming of the ,spirit of ,god has been given inwardly in the hearts of ,his people4 ,it is that inward grant of ,christlike powerthe administration of the ,spiritwhich is the real essence of ,christianity4 ,all else is a preparation for it4 ,christianity is not so much a statement of the true end or ideal of human life as it is a great spiritual instrument for realizing the end4 ,the realizing of the moral end of lifethat is the test of your ,christianity4 ,be sure of that4 ,the hold we have on our creeds1 the use we make of the sacraments1 can be judged by one testdo they lead to the formation in us of ,christian character8 ,the character may be cleansed and perfected after death1 but here and now is our opportunity for laying its foundations deep and firm1 and showing its power to absorb the whole of our being4 ,that is the test which we cannot press home upon ourselves too oftenam ,i becoming like ,christ8 ,many will come to ,him in that day with a record of their orthodoxy and of their observances1 of their brilliant successes in ,his professed service2 but ,he will protest unto them1 8,i never knew you40 ,he 8knows0 no man in whom ,he cannot recognize ,his own likeness4 ,,appendices ,i4 ,,the ,,sermon ,,on ,,the ,,mount1 ,,with ,,the ,,parallel ,,passages ,,in ,,st4 ,,luke',s ,,gospel4 ,,ii4 ,,the ,,ten ,,commandments ,,for ,,christians4 ,,iii4 ,,the ,,duty ,,of ,,the ,,church ,,with ,,regard ,,to ,,divorce4 ,,appendix ,i ,,the ,,sermon ,,on ,,the ,,mount ,,parallel ,,passages ,,from ,,st4 ,,luke4#hi ,,and seeing the multitudes1 ,st4 ,luke vi4 #bjdi4 he went up into the mountain3 and when he had sat down1 his ,and he lifted up his eyes on disciples came unto him3 and his disciples1 and said1 ,blessed he opened his mouth and taught are ye poor3 for yours is the them1 saying1 kingdom of ,god4 ,blessed are ye ,blessed are the poor in spirit3 that hunger now3 for ye shall be for theirs is the kingdom of filled4 ,blessed are ye that weep heaven4 now3 for ye shall laugh4 ,blessed ,blessed are they that mourn3 are ye1 when men shall hate you1 for they shall be comforted4 and when they shall separate you ,blessed are the meek3 for they from their company1 and reproach shall inherit the earth4 you1 and cast out your name as ,blessed are they that hunger evil1 for the ,son of man's sake4 and thirst after righteousness3 ,rejoice in that day1 and leap for for they shall be filled4 joy3 for behold1 your reward is ,blessed are the merciful3 for great in heaven3 for in the same they shall obtain mercy4 manner did their fathers unto the ,blessed are the pure in heart3 prophets4 ,but woe unto you that for they shall see ,god4 are rich6 for ye have received ,blessed are the peacemakers3 your consolation4 ,woe unto you1 for they shall be called sons of ye that are full now6 for ye ,god4 shall hunger4 ,woe unto you1 ye ,blessed are they that have been that laugh now6 for ye shall persecuted for righteousness' mourn and weep4 ,woe unto you1 sake3 for theirs is the kingdom when all men shall speak well of heaven4 ,blessed are ye when of you6 for in the same manner men shall reproach you1 and did their fathers to the false persecute you1 and say all manner prophets4 of evil against you falsely1 for my sake4 ,rejoice1 and be exceeding glad3 for great is your reward in heaven3 for so persecuted they the prophets which were before you4 ,ye are the salt of the earth3 xiv4 #cd1 #ce4 but if the salt have lost its savour1 wherewith shall it be ,salt therefore is good3 but salted8 it is thenceforth good if even the salt have lost its for nothing1 but to be cast out savour1 wherewith shall it be and trodden under foot of men4 seasoned8 ,it is fit neither for ,ye are the light of the world4 ,a the land nor for the dunghill3 city set on a hill cannot be hid4 men cast it out4 ,he that hath ,neither do men light a lamp1 and ears to hear1 let him hear4 put it under the bushel1 but on the stand2 and it shineth unto all that are in the house4 ,even ,st4 ,luke xi4 #cc4 so let your light shine before men1 that they may see your good ,no man1 when he hath lighted works1 and glorify your ,father a lamp1 putteth it in a cellar1 which is in heaven4 neither under the bushel1 but on the stand1 that they which enter ,think not that ,i came to it may see the light4 destroy the law or the prophets3 ,i came not to destroy1 but to fulfil4 ,for verily ,i say unto xvi4 #ag4 you1 ,till heaven and earth pass away1 one jot or one tittle ,but it is easier for heaven shall in no wise pass away from and earth to pass away1 than for the law1 till all things be one tittle of the law to fall4 accomplished4 ,whosoever therefore shall break one of these least commandments1 and shall teach men so1 shall be called least in the kingdom of heaven3 but whosoever shall do and teach them1 he shall be called great in the kingdom of heaven4 ,for ,i say unto you1 that except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no wise enter into the kingdom of heaven4 ,ye have heard that it was said xii4 #eh1 #ei4 to them of old time1 ,thou shalt not kill2 and whosoever shall ,for as thou art going with kill shall be in danger of the thine adversary before the judgement3 but ,i say unto you1 magistrate1 on the way give that every one who is angry with diligence to be quit of him2 his brother shall be in danger lest haply he hale thee unto of the judgement2 and whosoever the judge1 and the judge shall shall say to his brother1 ,raca1 deliver thee to the officer1 shall be in danger of the council2 and the officer shall cast thee and whosoever shall say1 ,thou into prison4 ,i say unto thee1 fool1 shall be in danger of the ,thou shalt by no means come out hell of fire4 ,if therefore thou thence1 till thou have paid the art offering thy gift at the very last mite4 altar1 and there rememberest that thy brother hath aught against thee1 leave there thy gift before the altar1 and go thy way1 first be reconciled to thy brother1 and then come and offer thy gift4 ,agree with thine adversary quickly1 whiles thou art with him in the way2 lest haply the adversary deliver thee to the judge1 and the judge deliver thee to the officer1 and thou be cast into prison4 ,verily ,i say unto thee1 ,thou shalt by no means come out thence1 till thou have paid the last farthing4 ,ye have heard that it was said1 ,st4 ,mark ix4 #dcdh4 ,thou shalt not commit adultery3 but ,i say unto you1 that every ,and if thy hand cause thee to one that looketh on a woman to stumble1 cut it off3 it is good lust after her hath committed for thee to enter into life adultery with her already in his maimed1 rather than having thy heart4 ,and if thy right eye two hands to go into hell1 into causeth thee to stumble1 pluck it the unquenchable fire4 ,and if thy out1 and cast it from thee3 for foot cause thee to stumble1 cut it is profitable for thee that it off3 it is good for thee to one of thy members should perish1 enter into life halt1 rather than and not thy whole body be cast having thy two feet to be cast into hell4 ,and if thy right hand into hell4 ,and if thine eye cause causeth thee to stumble1 cut it thee to stumble1 cast it out3 it off1 and cast it from thee3 for is good for thee to enter into it is profitable for thee that the kingdom of ,god with one eye1 one of thy members should perish1 rather than having two eyes to be and not thy whole body go into cast into hell2 where their worm hell4 ,it was said also1 ,whosoever dieth not1 and the fire is not shall put away his wife1 let quenched4 him give her a writing of divorcement3 but ,i say unto you1 that every one that putteth away ,st4 ,luke xvi4 #ah4 his wife1 saving for the cause of fornication1 maketh her an ,every one that putteth away adulteress3 and whosoever shall his wife1 and marrieth another1 marry her when she is put away committeth adultery3 and he that committeth adultery4 marrieth one that is put away from a husband committeth ,again1 ye have heard that it adultery4 was said to them of old time1 ,thou shalt not forswear thyself1 but shalt perform unto the ,lord thine oaths3 but ,i say unto you1 ,swear not at all2 neither by the heaven1 for it is the throne of ,god2 nor by the earth1 for it is the footstool of his feet2 nor by ,jerusalem1 for it is the city of the great ,king4 ,neither shalt thou swear by thy head1 for thou canst not make one hair white or black4 ,but let your speech be1 ,yea1 yea2 ,nay1 nay3 and whatsoever is more than these is of the evil one4 ,ye have heard that it was said1 ,an eye for an eye1 and a tooth for a tooth3 but ,i say unto you1 ,resist not him that is evil3 but whosoever smiteth thee on thy right cheek1 turn to him the other also4 ,and if any man would go to law with thee1 and take away thy coat1 let him have thy cloke also4 ,and whosoever shall compel thee to go one mile1 go with him twain4 ,give to him that asketh thee1 and from him that would borrow of thee turn not thou away4 ,ye have heard that it was said1 vi4 #bgcf4 ,thou shalt love thy neighbour1 and hate thine enemy3 but ,i say ,but ,i say unto you which hear1 unto you1 ,love your enemies1 ,love your enemies1 do good to and pray for them that persecute them that hate you1 bless them you2 that ye may be sons of your that curse you1 pray for them ,father which is in heaven3 for that despitefully use you4 ,to he maketh his sun to rise on the him that smiteth thee on the one evil and the good1 and sendeth cheek offer also the other2 and rain on the just and the unjust4 from him that taketh away thy ,for if ye love them that love cloke withhold not thy coat also4 you1 what reward have ye8 do not ,give to every one that asketh even the publicans the same8 ,and thee2 and of him that taketh away if ye salute your brethren only1 thy goods ask them not again4 ,and what do ye more than others8 do as ye would that men should do to not even the ,gentiles the same8 you1 do ye also to them likewise4 ,ye therefore shall be perfect1 as ,and if ye love them that love your heavenly ,father is perfect4 you1 what thank have ye8 for even sinners love those that love ,take heed that ye do not your them4 ,and if ye do good to them righteousness before men1 to be that do good to you1 what thank seen of them3 else ye have no have ye8 for even sinners do the reward with your ,father which is same4 ,and if ye lend to them of in heaven4 whom ye hope to receive1 what thank have ye8 even sinners lend ,when therefore thou doest alms1 to sinners1 to receive again as sound not a trumpet before thee1 much4 ,but love your enemies1 and as the hypocrites do in the do them good1 and lend1 never synagogues and in the streets1 despairing2 and your reward shall that they may have glory of men4 be great1 and ye shall be sons ,verily ,i say unto you1 ,they have of the ,most ,high3 for he is kind received their reward4 ,but when toward the unthankful and evil4 thou doest alms1 let not thy left ,be ye merciful1 even as your hand know what thy right hand ,father is merciful4 doeth3 that thine alms may be in secret3 and thy ,father which seeth in secret shall recompense thee4 ,and when ye pray1 ye shall not ,st4 ,luke xi4 #ad4 be as the hypocrites3 for they love to stand and pray in the ,and it came to pass1 as he synagogues and in the corners was praying in a certain place1 of the streets1 that they may be that when he ceased1 one of his seen of men4 ,verily ,i say unto disciples said unto him1 ,lord1 you1 ,they have received their teach us to pray1 even as ,john reward4 ,but thou1 when thou also taught his disciples4 ,and he prayest1 enter into thine inner said unto them1 ,when ye pray say1 chamber1 and having shut thy ,father1 ,hallowed be thy name4 door1 pray to thy ,father which is ,thy kingdom come4 ,give us day by in secret1 and thy ,father which day our daily bread4 ,and forgive seeth in secret shall recompense us our sins2 for we ourselves thee4 ,and in praying use not vain also forgive every one that is repetitions1 as the ,gentiles do3 indebted to us4 ,and bring us not for they think that they shall be into temptation4 heard for their much speaking4 ,be not therefore like unto them3 for your ,father knoweth what things ye have need of1 before ye ask him4 ,after this manner therefore pray ye3 ,our ,father which art in heaven1 ,hallowed be thy name4 ,thy kingdom come4 ,thy will be done1 as in heaven1 so on earth4 ,give us this day our daily bread4 ,and forgive us our debts1 as we also have forgiven our debtors4 ,and bring us not into temptation1 but deliver us from the evil one4 ,for if ye forgive men their trespasses1 your heavenly ,father will also forgive you4 ,but if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses4 ,moreover when ye fast1 be ,st4 ,luke xi4 #cdcf4 not1 as the hypocrites1 of a sad countenance3 for they disfigure ,the lamp of the body is thine their faces1 that they may be eye3 when thine eye is single1 seen of men to fast4 ,verily ,i thy whole body also is full of say unto you1 ,they have received light2 but when it is evil1 thy their reward4 ,but thou1 when thou body also is full of darkness4 fastest1 anoint thy head1 and ,look therefore whether the light wash thy face2 that thou be that is in thee be not darkness4 not seen of men to fast1 but of ,if therefore thy whole body be thy ,father which is in secret3 full of light1 having no part and thy ,father1 which seeth in dark1 it shall be wholly full of secret1 shall recompense thee4 light1 as when the lamp with its bright shining doth give thee ,lay not up for yourselves light4 treasures upon the earth1 where moth and rust doth consume1 and where thieves break through and xvi4 #ac4 steal3 but lay up for yourselves treasures in heaven1 where ,no servant can serve two neither moth nor rust doth masters3 for either he will hate consume1 and where thieves do the one1 and love the other2 or not break through nor steal3 for else he will hold to one1 and where thy treasure is1 there will despise the other4 ,ye cannot thy heart be also4 ,the lamp of serve ,god and mammon4 the body is the eye3 if therefore thine eye be single1 thy whole body shall be full of light4 ,but xii4 #bbcd4 if thine eye be evil1 thy whole body shall be full of darkness4 ,therefore ,i say unto you1 ,be ,if therefore the light that is not anxious for your life1 what in thee be darkness1 how great ye shall eat2 nor yet for your is the darkness6 ,no man can serve body1 what ye shall put on4 ,for two masters3 for either he will the life is more than the food1 hate the one1 and love the other2 and the body than the raiment4 or else he will hold to one1 ,consider the ravens1 that they and despise the other4 ,ye cannot sow not1 neither reap2 which serve ,god and mammon4 ,therefore ,i have no store-chamber nor barn2 say unto you1 ,be not anxious for and ,god feedeth them3 of how your life1 what ye shall eat1 or much more value are ye than the what ye shall drink2 nor yet for birds6 ,and which of you by being your body1 what ye shall put on4 anxious can add a cubit unto his ,is not the life more than the stature8 ,if then ye are not able food1 and the body than the to do even that which is least1 raiment8 ,behold the birds of why are ye anxious concerning the heaven1 that they sow not1 the rest8 ,consider the lilies1 neither do they reap1 nor gather how they grow3 they toil not1 into barns2 and your heavenly neither do they spin2 yet ,i say ,father feedeth them4 ,are not ye unto you1 ,even ,solomon in all his of much more value than they8 ,and glory was not arrayed like one of which of you by being anxious can these4 ,but if ,god doth so clothe add one cubit unto his stature8 the grass in the field1 which ,and why are ye anxious concerning to-day is1 and to-morrow is cast raiment8 ,consider the lilies of into the oven2 how much more the field1 how they grow2 they shall he clothe you1 ,o ye of toil not1 neither do they spin3 little faith8 ,and seek not ye yet ,i say unto you1 that even what ye shall eat1 and what ye ,solomon in all his glory was not shall drink1 neither be ye of arrayed like one of these4 ,but if doubtful mind4 ,for all these ,god doth so clothe the grass of things do the nations of the the field1 which to-day is1 and world seek after3 but your ,father to-morrow is cast into the oven1 knoweth that ye have need of shall he not much more clothe these things4 ,howbeit seek ye his you1 ,o ye of little faith8 ,be not kingdom1 and these things shall therefore anxious1 saying1 ,what be added unto you4 ,fear not1 shall we eat8 or1 ,what shall we little flock2 for it is your drink8 or1 ,wherewithal shall we ,father's good pleasure to give be clothed8 ,for after all these you the kingdom4 ,sell that ye things do the ,gentiles seek2 for have1 and give alms2 make for your heavenly ,father knoweth that yourselves purses which wax not ye have need of all these things4 old1 a treasure in the heavens ,but seek ye first his kingdom1 that faileth not1 where no and his righteousness2 and all thief draweth near1 nor moth these things shall be added unto destroyeth4 ,for where your you4 ,be not therefore anxious for treasure is1 there will your the morrow3 for the morrow will heart be also4 be anxious for itself4 ,sufficient unto the day is the evil thereof4 ,judge not1 that ye be not ,st4 ,luke vi4 #cgdb4 judged4 ,for with what judgement ye judge1 ye shall be judged3 ,and judge not1 and ye shall and with what measure ye mete1 it not be judged3 and condemn not1 shall be measured unto you4 ,and and ye shall not be condemned3 why beholdest thou the mote that release1 and ye shall be is in thy brother's eye1 but released3 give1 and it shall be considerest not the beam that given unto you2 good measure1 is in thine own eye8 ,or how wilt pressed down1 shaken together1 thou say to thy brother1 ,let me running over1 shall they give cast out the mote out of thine into your bosom4 ,for with what eye2 and lo1 the beam is in thine measure ye mete it shall be own eye8 ,thou hypocrite1 cast out measured to you again4 first the beam out of thine own eye2 and then shalt thou see ,and he spake also a parable clearly to cast out the mote out unto them1 ,can the blind guide of thy brother's eye4 the blind8 shall they not both fall into a pit8 ,the disciple is ,give not that which is holy not above his master3 but every unto the dogs1 neither cast your one when he is perfected shall be pearls before the swine1 lest as his master4 ,and why beholdest haply they trample them under thou the mote that is in thy their feet1 and turn and rend brother's eye1 but considerest you4 not the beam that is in thine own eye8 ,or how canst thou say to thy brother1 ,brother1 let me cast out the mote that is in thine eye1 when thou thyself beholdest not the beam that is in thine own eye8 ,thou hypocrite1 cast out first the beam out of thine own eye1 and then shalt thou see clearly to cast out the mote that is in thy brother's eye4 ,ask1 and it shall be given you2 ,st4 ,luke xi4 #iac4 seek1 and ye shall find2 knock1 and it shall be opened unto ,and ,i say unto you1 ,ask1 and you3 for every one that asketh it shall be given you2 seek1 receiveth2 and he that seeketh and ye shall find2 knock1 and findeth2 and to him that knocketh it shall be opened unto you4 ,for it shall be opened4 ,or what man every one that asketh receiveth2 is there of you1 who1 if his son and he that seeketh findeth2 and shall ask him for a loaf1 will to him that knocketh it shall be give him a stone2 or if he shall opened4 ,and of which of you that ask for a fish1 will give him a is a father shall his son ask a serpent8 ,if ye then1 being evil1 loaf1 and he give him a stone8 know how to give good gifts unto or a fish1 and he for a fish give your children1 how much more him a serpent8 ,or if he shall shall your ,father which is ask an egg1 will he give him a in heaven give good things to scorpion8 ,if ye then1 being evil1 them that ask him8 ,all things know how to give good gifts unto therefore whatsoever ye would your children1 how much more that men should do unto you1 even shall your heavenly ,father give so do ye also unto them3 for this the ,holy ,spirit to them that ask is the law and the prophets4 him8 ,enter ye in by the narrow gate3 for wide is the gate1 and broad xiii4 #bdbg4 is the way1 that leadeth to destruction1 and many be they ,strive to enter in by the that enter in thereby4 ,for narrow narrow door3 for many1 ,i say unto is the gate1 and straitened the you1 shall seek to enter in1 and way1 that leadeth unto life1 and shall not be able4 ,when once the few be they that find it4 master of the house is risen up1 and hath shut to the door1 and ,beware of false prophets1 which ye begin to stand without1 and to come to you in sheep's clothing1 knock at the door1 saying1 ,lord1 but inwardly are ravening wolves4 open to us2 and he shall answer ,by their fruits ye shall know and say to you1 ,i know you not them4 ,do men gather grapes of whence ye are2 then shall ye thorns1 or figs of thistles8 ,even begin to say1 ,we did eat and so every good tree bringeth forth drink in thy presence1 and thou good fruit2 but the corrupt tree didst teach in our streets2 and bringeth forth evil fruit4 ,a he shall say1 ,i tell you1 ,i know good tree cannot bring forth evil not whence ye are2 depart from fruit1 neither can a corrupt tree me1 all ye workers of iniquity4 bring forth good fruit4 ,every tree that bringeth not forth good fruit is hewn down1 and cast vi4 #dcdi4 into the fire4 ,therefore by their fruits ye shall know them4 ,not ,for there is no good tree that every one that saith unto me1 bringeth forth corrupt fruit2 ,lord1 ,lord1 shall enter into the nor again a corrupt tree that kingdom of heaven2 but he that bringeth forth good fruit4 ,for doeth the will of my ,father which each tree is known by its own is in heaven4 ,many will say to me fruit4 ,for of thorns men do not in that day1 ,lord1 ,lord1 did we gather figs1 nor of a bramble not prophesy by thy name1 and by bush gather they grapes4 ,the good thy name cast out devils1 and by man out of the good treasure of thy name do many mighty works8 his heart bringeth forth that ,and then will ,i profess unto which is good2 and the evil man them1 ,i never knew you3 depart out of the evil treasure bringeth from me1 ye that work iniquity4 forth that which is evil3 for out ,every one therefore which heareth of the abundance of the heart his these words of mine1 and doeth mouth speaketh4 them1 shall be likened unto a wise man1 which built his house ,and why call ye me1 ,lord1 ,lord1 upon the rock3 and the rain and do not the things which ,i descended1 and the floods came1 say8 ,every one that cometh unto and the winds blew1 and beat me1 and heareth my words1 and upon that house2 and it fell not3 doeth them1 ,i will show you to for it was founded upon the rock4 whom he is like3 he is like a man ,and every one that heareth these building a house1 who digged and words of mine1 and doeth them went deep1 and laid a foundation not1 shall be likened unto a upon the rock3 and when a flood foolish man1 which built his arose1 the stream brake against house upon the sand3 and the rain that house1 and could not shake descended1 and the floods came1 it3 because it had been well and the winds blew1 and smote builded4 ,but he that heareth1 upon that house2 and it fell3 and and doeth not1 is like a man great was the fall thereof4 that built a house upon the earth without a foundation2 against ,and it came to pass1 when ,jesus which the stream brake1 and ended these words1 the multitudes straightway it fell in2 and the were astonished at his teaching3 ruin of that house was great4 for he taught them as one having authority1 and not as their scribes4 ,and when he was come down from the mountain1 great multitudes followed him4 ,,appendix ,,ii ,,the ,,ten ,,commandments ,,for ,,christians ,,it has been noticed above in the exposition of ,st4 ,matt4 v4 #badh that different moral principles are brought out by our ,lord in ,his treatment of the different commandments4 ,thus in ,his treatment of ,commandment ,,vi 7vv4 #babd7 the moral requirement is deepened in its application below the act to the words of the lips and the thoughts of the heart4 ,in the treatment of ,commandment ,,vii1 not only is the outward scope of the sin of adultery enlarged by a stricter law of marriage 7vv4 #cacb71 but also the deliberate intention of sin is shown to be1 without proceeding further1 the moral equivalent of the outward act of sin#ij 7vv4 #bgbh72 from the recognition of which principle there follows the need of an augmented moral discipline 7vv4 #bicj74 ,in the treatment of ,commandment ,,iii1 starting from the prohibition to violate any oath made in the name of ,jehovah 7v4 #cc71 our ,lord augments the prohibition by forbidding oaths generally 7vv4 #cdcf71 and turns the requirement from the negative to the positive and from the occasional to the universal 7v4 #cg71 by simply enjoining truthfulness or sincerity in all utterances4 ,in ,his treatment of the prohibition of unrestricted revenge 7vv4 #chdb71 and the principle of limited love 7vv4 #dcdh71 the same two principles emergethe transition from negation or prohibition of evil to injunction of positive good1 and from the partial or limited duty to the universal and perfect4 ,these principles admit of general application to each of the commandments4 ,thus ,i4 ,thou shalt have none other gods before or beside me4 ,whatever be the original limitation of this precept1 it becomes1 and indeed in the teaching of psalmist and prophet which prepared for the ,christ had already become1 a universal injunction upon men to recognize the one true ,god in every faculty of their being1 in every act and moment of their lives4 8,thou shalt love the ,lord thy ,god with all thy heart 7or will71 with all thy soul 7i4e4 with thy whole sum of faculties71 with all thy mind 7or intelligence71 and with all thy strength 7i4e4 with a vigorous and active service740 ,this includes 7#a7 the recognition of ,god's supremacy and fatherhood2 the putting ,him first in all things2 the acknowledgement that our life with all its faculties is a trust to be made the best of1 for ,his honour3 7#b7 humility1 considered as the recognition that we are utterly dependent upon ,god2 that our only wisdom and happiness lie in correspondence with ,him2 that any claim of independence of ,god1 or vanity on account of ,his gifts entrusted to us1 is not only wickedness but folly3#ia 7#c7 the glad acceptance of ,his disclosure of ,himself as ,father1 ,son1 and ,spirit2 the acknowledgement and public confession of ,his name both in speech1 conduct and worship4 ,,ii4 ,thou shalt not make unto thee a graven image1 etc4 ,this negative commandment becomes the positive injunction to worship ,god aright1 as ,he has revealed ,himself to us1 8in spirit and in truth02 or in other words1 according to the spirit of the ,lord's ,prayer and of the ,eucharist1 which are of ,christ's institution2 or in the spirit of ,his own worship4 ,this involves earnestness and effort of will in prayer3 reasonable method1 and use of the body with its faculties or instruments3 the action of the intelligence meditating on the word of ,god so that we may have right ideas about ,god3 systematic prayer for othersthe ,church1 humanity1 various classes and individualsas well as for ourselves3 public prayer and private3 adoration and thanksgiving1 as well as making requestsi4e4 a life of worship of which the two hinges are the ,eucharist 7,st4 ,luke xxii4 #ai7 and secret prayer 7,st4 ,matt4 vi4 #f74 ,this positive injunction involves negatives4 ,thus though the old prohibition to make any visible representation of ,god is modified by ,his incarnation1 it still remains a duty which the ,church has often neglected to guard against idolatry4 ,it is idolatry to let our worship 7#a7 be directed towards persons lower than ,god1 as mediators1 because they seem easier to approach and less awful2 or 7#b7 rest upon circumscribed objects so as to imperil the omnipresence of ,god2 or 7#c7 be moulded by false conceptions of ,god1 as when the worth of prayer is estimated by the place where it is offered1 or by some measure of length1 contrary to the principles expressed in ,st4 ,john iv4 #ba ff41 ,st4 ,matt4 vi4 #g4 ,,iii4 ,thou shalt not take the name of the ,lord thy ,god in vain4 ,this limited prohibition of perjury becomes the positive and universal injunction of truthfulness1 i4e4 the injunction to live and therefore to speak as in ,god's presence1 so that our words represent the reality1 so far as we can know it1 whether those words be promises1 or statements 7a7 personal1 7b7 historical or scientific4 ,this duty of truthfulness extends into all regions of life1 political1 commercial1 controversial1 as well as the private and domestic sphere1 i4e4 we are never justified in deceiving others for our own interest or that of our ,church or party4#ib ,this commandment1 as deepened by our ,lord1 also prohibits all other kinds of speech which by their character ignore the reverence we owe to an omnipresent ,god1 i4e4 blasphemous or unmeaning oaths and expressions derogatory to ,god's honour1 irreverent or 8foolish talking and jesting which are not convenient10 etc4 ,,iv4 ,remember the sabbath day1 to keep it holy4 ,six days shalt thou labour1 and do all thy work3 but the seventh day is a sabbath unto the ,lord thy ,god3 in it thou shalt not do any work1 thou1 nor thy son1 nor thy daughter1 nor thy manservant1 nor thy maidservant1 nor thy cattle1 nor thy stranger that is within thy gates3 for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the sabbath day1 and hallowed it4 ,this commandment lays down three laws for human life4 #a4 ,the law of work1 whichthough the kinds of work are various1 as of body1 mind1 character1 spirit1 sufferinglies upon all men alike4 8,if any man will not work1 neither let him eat40 #b4 ,the law of rest1 like ,god's rest4 ,god works1 as in creation1 redemption1 the establishment of the kingdom2 and then rests in contemplation of ,his finished work2 see ,gen4 i4 #ca1 ,matt4 iii4 #ag1 ,rev4 xxi4 #b3 or1 as otherwise stated by our ,lord 7,st4 ,john v4 #ag71 ,god works continually and yet rests in working1 as is exemplified in our ,lord 8semper agens1 semper quietus40 ,thus man is to share ,god's rest1 by resting in ,god 7,ps4 cxxvii71 and the sabbath was intended to help to this end4 ,the sabbath however was a day of rest from physical labour1 which only secondarily became a day of worship4 ,the ,christian ,lord's day1 on the other hand1 was originally a day of worship1 which became secondarily a day of rest from labour4 ,the primary object of ,sunday is that men by taking time and thought for worship should learn the true rest1 which is rest in ,god4 ,the secondary object is that all men equally should have the opportunity for physical rest and recreation4 ,all questions as to ,sunday observance are to be judged by their relation to those two objects in their right order4 #c4 ,the law of fellowship4 ,this fellowship of all men 7and even of men with beasts7 is developed in the ,new ,testament into the principle that each man has a right to equal consideration1 that each man counts for one1 and nobody for more than one4 ,cp4 above1 p4 #ahb4 ,v4 ,honour thy father and thy mother3 that thy days may be long upon the land which the ,lord thy ,god giveth thee4 ,by this 8commandment with promise0 honour to parents1 which is the principle of family life1 is made also the basis of national prosperity 7cf4 ,deut4 v4 #af74 ,it is enlarged in all the 8wise sayings0 of the ,book of ,proverbs about family life4 ,it receives its completion in the principle of mutual duty between parents and children1 husbands and wives1 masters and servants1 which are enunciated in such passages as ,eph4 v4 #bbvi4 #i2 ,col4 iii4 #ah;iv4 #a4 ,it receives a natural extension1 so as to include the whole principle of mutual subordination in ,church and ,state3 cf4 ,hebr4 xiii4 #ag2 ,rom4 xiii2 #a ,pet4 ii4 #ac;iii4 #g4 ,it involves towards the ,church the duty1 not only of loyal obedience1 but of generous support4 8,give to thy mother what thou wouldst allow to ev'ry corporation40 ,,vi4 ,thou shalt do no murder4 ,this commandment is developed by our ,lord so as to prohibit hatred or contempt in thought and word as well as in deed4 ,translated from the negative into the positive it becomes an injunction to do all that lies in one's power to promote the life of others1 physically and spirituallyto 8love thy neighbour as thyself0and to do this with a good will even towards enemies4 ,,vii4 ,thou shalt not commit adultery4 ,our ,lord deals with this commandment partly by an increased strictness with regard to the marriage law which brings under the head of adultery a number of remarriages after divorce hitherto tolerated under the ,jewish system2 partly by making the indulged intention to sin equally guilty with the sin itself4 ,on another occasion our ,lord gives 8adulteries1 fornications1 lasciviousness10 a conspicuous place among the sins which 8proceed out of the heart0 or 8from within10 as though to emphasize the necessity in regard to this class of sins in particular of cleansing the inner springs of action and feeling4 ,if we make the injunction positive and general instead of negative and partial1 we arrive at the 8law of liberty10 the duty of subordinating the flesh to the spirit1 in respect of eating and drinking1 as well as of the sexual passions2 and the necessity of self-discipline or fasting as a means to that end 7see above1 pp4 #abj f474 ,,viii4 ,thou shalt not steal1 converted from the negative into the positive1 becomes 8,thou shalt labour1 working with thine hands the thing that is good1 that thou mayest have to give to him that needeth40#ic ,it is1 in another form1 the loving one's neighbour as oneself3 the having the same care for his goods as for one's own3 the same anxiety that he should have proper wages for labour as oneself4 ,from the ,christian point of view this commandment is broken1 not only by stealing in the ordinary sense1 but also 7#a7 by fraudulent dealings in business or trade1 whereby our fellow man receives for money given something less1 or other1 than he had a right to expect3 7#b7 by 8sweating0 or requiring others to work for inadequate wages3 7#c7 by giving or receiving bribes or1 in other ways1 defrauding an employer of the best service of the employed3 7#d7 by expecting others to work for us without doing our own fair share of work3 7#e7 by neglecting or inadequately performing the duty of almsgiving4 ,and in our generation we specially need reminding that association in 8companies0 leaves the moral responsibility for commercial dealings still resting on each member of the company1 at least in the form of a duty to vote for directors who will have righteousness in view3 to discountenance all unrighteousness as far as possible3 to refuse gains for unrighteous dealing1 when known4 ,in all cases the ,christian must prefer to suffer wrong rather than to do it4 ,,ix4 ,thou shalt not bear false witness against thy neighbour4 ,this commandment1 converted from the negativethe prohibition of wilful slanderto the positive1 becomes an injunction to make the law of love the motive of all our speech1 with as tender a regard to others' reputation as to our own4 ,we may have to speak painful truth against others1 to rebuke1 to accuse1 to punish1 etc41 but the motive of all speech is to be a deliberate good will4 ,x4 ,thou shalt not covet thy neighbour's house1 etc4 ,the ten commandments1 as has been remarked1 began and ended with an injunction bearing not upon the outward conduct1 but upon the heart4 ,this one affords no discouragement to our vital instinct of making the best of ourselves1 but it bids us have regard to what we can ascertain of the divine intention for ourselves4 ,we are to realize ,god's purpose for us1 and to desire that every one else should do the same4 ,thus this commandment prohibits envy or jealousy at another's success or abilities3 discontent with what ,god has allowed us3 ambition properly so called1 i4e4 the desire to compass greatness1 without regard to the will of ,god4 ,the ,new ,testament even tends to make us personally prefer the humbler to the higher place1 and obedience to authority4 ,but1 on the other hand1 it says all that is possible to encourage a 8divine discontent0 with the disorder of the world1 which is the work of evil wills resisting the will of ,god1 that sort of discontent which makes a man a fellow-worker with ,christ for the realization of the kingdom of heaven4 99 99 99 99 99 ,i have thought this analysis of the ten commandments in their deepest principles1 inadequate as it is1 might be worth making1 partly because ,i cannot feel altogether satisfied with such as are commonly current1#id partly because the attempt to make such an analysis deepens in my own mind the conviction that if the ten commandments were notas our ,lord teaches us they were notperfect1 they were none the less1 in the truest sense1 8the word of ,god10 for the moral education of ,his chosen people1 and through them of the human race4 ,their principles are extraordinarily complete and suggestive1 and there is no early moral legislation which seems to me to be even comparable to them4 ,,appendix ,,iii ,,the ,,duty ,,of ,,the ,,church ,,in ,,regard ,,to ,,divorce ,,above1 in the text of the exposition1 it has been maintained 7#a7 that ,christ1 by a distinct act of legislation1 prohibited divorce among ,his disciples in such sense as allows of remarriage1 except in the case of the adultery of one of the parties1 in which case ,he did not prohibit it2 but 7#b7 that the ,church law and tradition in ,england1 as in the whole ,western ,church1 maintains the absolute indissolubility of the marriage tie4 ,both propositions1 however1 are denied1 and it is necessary to make some remarks upon the respective denials4 #a4 ,the present tendency of those who deny that ,christ's words1 as repeated on two occasions in ,st4 ,matthew's ,gospel1 allow the remarriage of the innocent party after divorce for adultery isabandoning with good cause the older arguments 7#a7 that only applies to prenuptial sin3 7#b7 that the words as quoted in ,st4 ,matthew were only intended to apply to the ,jewsto lay stress upon the uncertainty of the text in ,st4 ,matt4 xix where the words occur 8and shall marry another40 ,to this it may be replied 7i7 that it is strange to find people not generally recognized as very advanced textual critics going1 in this single case1 further than even ,dr4 ,hort ventured to go1 in maintaining the textual authority of the ,vatican manuscript1 which alone among the great uncials omits the clause2 7ii7 that it would appear sufficiently obvious that the variation of the text in this passage is due to assimilation to the similar passage in chapter v2 7iii7 that it is not time to deprive people of the right to appeal to an accepted text until some trustworthy editors have been found to venture to remove it from its place2 7iv7 that the sense remains the same in any case4 ,for the text1 as given in chapter v1 or in chapter xix with the words 8and shall marry another0 omitted1 yet carries the liberty to do so1 see text given above1 pp4 #gb1 #gc4 ,divorce1 as understood by the ,jews1 meant divorce a vinculo1 i4e4 divorce with liberty of remarriage4 ,is any sane man prepared to say that divorce1 in the sense of separation of a wife from bed and board1 without liberty of remarriage1 is only permissible to a ,christian when the wife has been adulterous8 ,i do not think then that the obvious force of the passages in ,st4 ,matthew can be dissolved4 #b4 ,on the other hand1 admitting all that can be said as to the difficulty1 which is due to the historical relation of ,church and ,state in ,england1 of saying what is ,church law pure and simple1 it does seem to me that the ,western law of divorce1 as distinct from the ,eastern1 was accepted by the ,english ,church and not only never repudiated1 but at least assumed to be permanent in the ,post-,reformation ,canons4 ,what has happened since then is 7#a7 that the opinion of a great number of the best ,english divines and commentators on ,st4 ,matthew has been expressed in favour of allowing the remarriage of the 8innocent party0 after a divorce for adultery2 7#b7 that the ,lambeth ,conference of #ahhh allowed such remarriage2 7#c7 that statute law in ,england has recently allowed the remarriage of both innocent and guilty party4 ,but the ,lambeth ,conference only expresses the opinion 7however weighty7 of a gathering of ,anglican bishops4 ,it cannot legislate for the ,church of ,england4 ,and the legislation which has taken place is purely civil legislation made from a civil point of view and going beyond what the ,lambeth ,conference would allow4 ,and on such a matter as marriage which lies at the heart of our religious life it seems quite unreasonable to ask ,christian people to accept this1 as authority sufficient to upset an ancient practice of the ,church4 ,granted then 7#a7 that ,christ did not prohibit#ie the remarriage of an innocent party after a divorce for adultery1 7#b7 that the unaltered ,church law of ,england does prohibit it1 it seems to me that the best course is not1 at least in the present state of ,church feeling1 to alter the ,church law on the matter1 up to the point which ,christ allows1 by getting leave for ,convocation to make a new ,canonthough this would be a course to which no one could take just exceptionbut to retain and observe the ,church law1 allowing no remarriage with the rites of the ,church1 but simply leaving it to bishops to act on the decision of the ,lambeth ,conference as far as admission to communion is concerned4 ,this refusal to allow remarriage in churches may involve some collision with statute law till an equitable concession to our principles is accorded4 ,but the difficulty is not greater than has been overcome by a little resolution in the case of the ,public ,worship ,regulation ,act4 ,if in the process of the controversy the institution of compulsory civil marriage here in ,england1 with the same publicity as in most foreign countries1 to be followed by a voluntary religious ceremony1 becomes a more likely event1 there would be a good many ,churchmen who would not regret it4 ,as regards the allowance of remarriage to the innocent party after a divorce for adultery1 it is sometimes pointed out that it is only explicitly allowed by our ,lord to the innocent husband4 ,but it is1 ,i submit1 at least competent to the ,church to interpret this in the more lenient sense as extending to the aggrieved wife also4 ,it is more often urged that it is illogical to forbid to the guilty party what is allowed to the innocentthat if declared adultery dissolves the marriage tie for either1 it does so for both4 ,to this ,i should only reply that our ,lord appears on the matter to be legislating rather than laying down a principle4 ,his legislation covers the one exception but not 7with any degree of clearness7 the other4 ,he appears to be sanctioning in the case of an innocent and deeply aggrieved person a dispensation which violates the logic of the marriage tie on grounds of equity3 but this carries with it no necessary consequence of a similar dispensation in favour of the chief offender4 ,,indexes ,i4 ,,persons ,,and ,,authorities ,,cited ,aristotle1 on the 8,blessed ,life10 #ah on pity1 #ci on the use of the drama1 #ci ,augustine1 ,st41 on the relation of ,old and ,new ,testaments1 #a1 #ef on the law and grace1 #d his prayer1 #ajh ,bacon 7,francis71 note-books illustrate ,christ's method1 #ab his scientific method applied to prayer1 #adg ,bengel1 on self-mortification1 #gj ,buddha1 on the 8,blessed ,life10 #ah on pity1 #chi 8,carton1 ,sidney10 #ajf ,cassian1 on sorrow1 #cb ,chase 7,bp471 on the ,lord's ,prayer1 #acb1 #ace ,chichester1 ,dean of1 on ,christ under semi-false accusation1 #hh ,chrysostom1 on the ,beatitudes1 #bh ,didach1 on reconciliation and communion1 #fe on almsgiving1 #ajj on duty to neighbour1 #aha n4 8,dream of ,gerontius10 #dd ,edward the ,confessor1 story of1 #ihi ,esau and ,jacob1 essential difference between1 #eg ,franks1 conversion of1 low standard1 #ea ,gnostics1 and the 8,mysteries10 #agd ,gospel1 uncanonical1 record of a word of ,christ on prayer1 #adc ,hermas1 on alms1 #aja ,hillel 7,rabbi71 on duty to neighbour1 #aha ,irenaeus1 on ,old and ,new ,testament1 #ee ,jacob and ,esau1 essential difference between1 #eg ,jehoshaphat's reforms1 #fb ,job1 his detachment 7poverty of spirit71 #be 8seeing ,god10 #dc ,kant1 on duty to neighbour1 #ahb ,law 7,wm471 indiscriminate charity1 #ajb ,les ,miserables1 #ii ,maurice 7,f4 ,d471 and fasting1 #abc ,mill 7,j4 ,s471 on ,christ's moral teaching1 #h ,mohammedanism1 #eab ,mozley1 on the imprecatory psalms1 #ajc ,newman 7,j4 ,h471 and the cardinalate1 #aai ,origen1 on ,ps4 xii1 and ,christ's teaching1 #h ,plato1 ,symposium1 #i1 #aha n4 ,pusey1 on ,mill1 #h on fasting1 #abc 8,sidney ,carton10 #ajf ,simeon 7,chas471 and fasting1 #abc ,tale of ,two ,cities1 #ajf ,trent1 ,council of1 its catechism1 #acb ,wisdom1 ,book of1 and the world1 #bb ,xavier's hymn1 #aab ,,ii4 ,,subjects ,act1 sin of1 #fc ,advertisement1 self-1 #aij ,altar1 of new kingdom1 #fe ,answer to prayer1 #aggh ,anxiety1 for health1 #afj in holidays1 #afa for success1 #afa worldly1 #aegfj ,christ's freedom from1 #afj ,appreciation1 power of1 necessary for reception of religious truth1 #agbc1 #age ,asceticism1 #fi ,christian1 compared with ,indian1 #ga ,atonement1 nature of true1 #aii need for1 #aih ,bad motives1 playing upon1 #aah ,beatitudes1 order of1 #bj ,beggars1 attitude to1 #iiajb ,benevolence1 impartial1 #age ,best thing in the world1 #ajh 8,blessed ,life10 #afba according to ,buddha1 #ah according to ,aristotle1 #ah ,body not evil1 #gab ,body relation to spirit1 #figj ,brotherhood of ,christians1 #fh ,burdens1 bearing others'1 #cj ,carelessness1 moral1 #ga ,character1 #ahhi in the new kingdom1 #af of ,christ's teaching1 #af ,christian1 in the world1 #dgec of ,christ1 the best thing in the world1 #ajh of ,pharisees1 #afde ,,christ1 ,his authority1 #fj bearing our burdens1 #cj character of1 the most precious thing in the world1 #ajh ,divine nature1 #f1 #efg1 #agi only foundation of life1 #aic ,his freedom from anxiety1 #afj ,his freedom illustrated by ,ps4 cxxvii1 #afj gives principles1 not laws1 #aji ,judge of all1 #aiab ,his methods1 #ibd ,his method to give principles1 #fd1 #fg1 #aji parable of unmerciful servant1 #da ,prince of ,peace1 #dd principle of interpretation of all laws1 #fd use of proverbs1 #ibc proverbial manner1 #aei1 #afh was ,he revolutionary8 #ed saying about prayer1 an uncanonical1 #adc ,his superiority over other teachers1 #ahj ,his teaching unique1 #ae1 #af1 #ahj teaching of truthfulness1 #ha under semi-false accusation1 #hi the ,,word1 #f ,his words the foundation of life1 #aic ,his words the foundation of the ,church1 #aic ,church1 test of1 #aifg ,conditions1 of power of reception of truth1 #agcd1 #age of the offer of spiritual privileges1 #agd ,conduct1 motive of1 #ajg1 #aah social1 principle of1 #aha ,conscience1 #aeef ,conversation1 #hj ,courts of ,law1 ,jewish1 #fbc ,covenant1 old1 check on savage human instincts1 #hf ,criticism1 the temper of1 #afei wrong1 #afg right1 #afg 8,daily10 significance of the word in the ,lord's ,prayer1 #acb ,dealing1 laws of the ,divine1 #dja1 #ede1 #he1 #acd 8,detachment0 poverty of spirit1 #be 8,detachment0 of ,christ in the ,incarnation1 #be ,devil1 existence of1 #acfg ,discipline1 of self1 #fi ,divorce1 #gbh in law of the ,church of ,england1 #gg in the ,eastern ,church1 #gf 8innocent party0 in1 #gf ,duty1 threefold1 to ,god1 neighbour1 and self1 #aade to self1 fasting the expression of1 #aae to self making the best of ourselves1 #aae ,education1 of man1 ,god's method of1 #ef ,enlightenment of conscience1 #aecd ,fall of man1 #agihj ,fasting1 expression of duty to self1 #aae abuse of1 #abbc examples of practice1 #abc ,fictitious pity1 #dj ,forgiveness1 nature of1 #acc for the past1 by itself no real remedy1 #aii ,foundation1 of life1 #aic of the ,church1 #aic ,freedom1 the end of self-discipline1 #gb ,,god1 centre of all in ,christ's teaching1 #ai character of1 #ahg dealings with imperfection1 #ee dealings with us1 #dja1 #ede1 #he1 #acd ,fatherhood of1 #abi1 #adab love of1 how learned1 #aec and mammon1 #aed method of education1 #ef nature of1 #aede ,name ,his revelation1 #abi not tied to ,his own ordinances1 #aia ,presence of1 degrees of1 #hb purpose1 #ee seeing ,him1 #dcd sole object of new righteousness1 #aaa and the world1 #bb ,gradation of crime in ,jewish law1 #fb ,health and anxiety1 #afj ,heathen teaching in relation to ,sermon on the ,mount1 #faj 8,heaven10 #abi1 #aeb treasure in1 #aeb ,hiding money1 #aea ,holidays and anxiety1 #afa ,holy ,spirit1 and good character1 #aia ,humility1 #afe ,hunger after righteousness1 #cfg illustrated by boat-race1 #cg ,hypocrisy1 #ahiij ,english1 #ahi ,imperfection1 ,god's dealing with1 #ee ,imprecatory psalms1 #ajcd ,impurity1 antidote to1 #db ,injustice1 legal1 resistance to1 #if ,intention sin1 #fh ,jewish courts of law1 #fbc gradation of crime1 #fb ,judgement1 ,christ's coming to1 #aia duty of1 #aff1 #afi standards of1 to be maintained1 #dhi1 #afgh ,justice1 public1 and private feeling1 #hiij ,kindness to enemies1 effect of1 #aje ,lambeth ,conference1 on divorce1 #gf ,law1 old1 relation to new1 #a1 #d1 #ed check on savage human instincts1 #hf ,lawful subjects of prayer1 #adiej 8,letter10 of the ,commandments1 the meaning of1 #c ,life of ,blessedness1 #afba ,lord's ,prayer1 #abhdi type and model of all prayer1 #ach converging point of all ancient liturgies1 #ach in ,morning and ,evening ,prayer1 #aci paraphrased1 #adeh ,lost1 and saved1 number of1 #ahfg ,love of self1 a true1 #aac of ,god1 how learned1 #aec ,mammon1 and ,god1 #aed ,man1 fallen state of1 #agi ,matthew1 record of the ,sermon on the ,mount1 his1 #ad ,maxims1 of the world1 #bd1 #bh1 #cc ,meekness1 #cd ,mendicity1 #ii et seq4 ,mohammedanism1 compared with ,christianity1 #eab ,money1 hiding of1 #aea ,motives1 #aji1 #aaabg bad1 playing upon1 #aah of religious life1 #aea test of1 #aah1 #aea ,mourning1 for sin1 #bi false1 #cbc of sympathy1 #cj ,name1 ,god's1 ,his revelation of ,himself1 #abi 8,national ,church10 idea of1 danger of1 #eb ,oath1 defined1 #gi accepted by ,christ1 #hb accepted by ,st4 ,paul1 #hb ,ordinances1 ,god not tied to ,his own1 #aia ,peace1 #dde1 #aeg ,peacemakers1 #ddf ,perfection1 to be striven after1 #ajh ,pharisaic religion1 #eifj ,pharisaism of the ,publican1 #ff ,pharisees1 character of1 #ei1 #afe ,pity1 #chdb ,aristotle's1 #ci ,buddha's1 #chi 8dramatic10 #ci ,poverty1 of spirit1 #beh voluntary1 #bh ,prayer1 definition of1 #adg answer to1 #agh effective1 #agh 8in ,name of ,christ10 #adj1 #adb in the region of uncertainty1 #adi intercourse with ,god1 #abfg its reward1 #aah lawful1 #adiej ,lord's1 #abhdi and scientific method1 #adg and selfishness1 #add spirit of1 depends on idea of ,god1 #abi test of1 #ada1 #adb uncanonical saying of ,christ about1 #adc wheels and flags 7,buddhist71 #abe ,presence of ,god1 degrees of1 #hb ,prevision1 is not anxiety1 #afj ,pride1 #db ,principle1 of safe life1 applied to art1 #gj of social conduct1 #aha ,principles1 of ,commandments1 #fd ,christ's method to give1 #fc1 #fe1 #aji new1 in ,seventh ,commandment1 #fi ,proverbs1 ,christ's use of1 #ibc ,psalms1 imprecatory1 #ajcd ,public justice and private feeling1 #hiij ,purity of heart1 #db ,rates and taxes1 #if ,reception of religious truth1 condition of1 #agbc1 #age ,reciprocity in life1 #aga ,relief cases1 how to deal with1 #iiajj ,religion1 outward1 visible1 #aab1 #abab ,pharisaic1 #eifj ,religious life1 true motive of1 #aea orders1 and voluntary poverty1 #bh ,remarriage of 8innocent party10 #gh ,lambeth ,conference of #ahhh upon1 #gf 8,reserve0 in ,christian teaching1 #agad in early ,church1 #agdf ,resistance to legal injustice1 #if ,revenge1 law of1 #hd and public justice1 #hiij ,rewards1 #aabc1 #aahi ,righteousness1 definition of1 #cf ,salvation1 dependent on three great principles1 #ahg ,sanhedrin1 nature of1 #fb ,saved1 and lost1 number of1 #ahfg 8,seeing ,god10 #dcd ,self-discipline1 #fi ,self-love1 true1 #aac ,sin1 nature of1 #acc forgiveness of1 #acc ,single-mindedness1 #dc1 #aed ,sins of act1 #fc in intention1 #fh of thought1 #fd ,social conduct1 principle of1 #aha ,social law1 for ,christians1 #aji ,socialism and the ,sermon on the ,mount1 #ahc ,sonship1 of ,christians1 #adb ,spirit1 relation to body1 #figj1 #abd ,spiritual fabrics1 test of1 #aicf privileges1 offer of1 #agd ,standard1 of ,christianity1 compared with ,mohammedanism1 #eab of judgement1 to be maintained1 #afgh danger of lowering1 #eab ,story of the ,confessor and the scullion thief1 #ihi ,story of the ,bishop and ,jean ,valjean1 #ii ,success and anxiety1 #afa ,sympathy1 #cj ,taxes1 and rates1 #if ,teaching1 discrimination in1 #afggj of ,christ1 universal1 #af ,temper1 critical1 #afei ,test1 of ,christianity1 #aii of the ,church1 #aifg of motives1 #aae1 #aea of prayer1 #ada1 #adb of spiritual fabrics1 #aicf ,thought1 sins of1 #fd ,transport service of the ,empire1 #ig ,treasure in heaven1 #aeb ,truth1 religious1 condition of reception of1 #agbc1 #age ,truthfulness1 as taught by ,christ1 #ha enjoined by ,third ,commandment1 #ha ,uncertainty1 as to lawfulness of subjects for prayer1 #adi ,victory1 final1 of ,christ's kingdom1 #aih ,ways1 the two1 in life1 #ahef ,westminster ,abbey1 old sculpture in1 #ih ,words v4 character1 #ahe 8,world10 definition of1 #ba in ,book of ,wisdom1 #bb in ,old ,testament1 #bd maxims1 #bd1 #bh1 #cc ,,iii4 ,,texts ,,elucidated ,job i4 #ba1 #be ,ps4 lviii4 #b1 #hb ,isa4 lxvi4 #a1 #hb ,ezek4 xxix4 #ahbj1 #aah ,st4 ,matt4 x4 #cd1 #de xvi4 #ag1 #aie xviii4 #aeah1 #afh ,st4 ,mark xi4 #bd1 #agg ,st4 ,john xi4 #bde1 #ca xv4 #g1 #agh xvi4 #bd1 #agh xx4 #bc1 #afi ,rom4 v4 #g1 #db vii4 #ac1 #gf vii4 #d1 #i viii4 #ad1 #agj #a ,cor4 iii4 #ba1 #bg iii4 #bbc1 #aee vi4 #g1 #if #b ,cor4 iii4 #f1 #c vi4 #aj1 #bg viii4 #i1 #be ,gal4 vi4 #e1 #cj ,phil4 ii4 #g1 #be ,heb4 xii4 #af1 #eg xii4 #bb1 #abi ,st4 ,jas4 ii4 #aeaf1 #aja #a ,st4 ,john iii4 #ag1 #aja ,rev4 iii4 #aeaf1 #di n4 ,,iv4 ,,aphorisms8,,seed ,,thoughts0 ,atonement1 must redemption1 #aii ,attitude of others to us1 #ci 8,on the whole we can determine men's attitude to us by our attitude to them0 ,body and spirit must be treated together1 #abc ,care for health1 #afj 8,we ought to be reasonably careful and to go boldly forward in the peace of ,god0 ,church1 the offer of the1 #agde ,comfort from ,god1 #ca ,conscience1 #aee 8,conscience is only a faculty for knowing ,god and ,his will4 ,it is certain1 unless it is educated1 to give wrong information0 ,cost of duty1 #ahh ,dealing of ,god with us1 #dja ,duty to self1 #aad 8,our duty towards ourselves is1 in a word1 to make the best of ourselves0 ,god's dealings1 #dja1 #he 8,god dealt with men gradually0 ,health1 care for1 #afj ,helping others1 #df 8,you are to help men by being unlike them0 ,how to make people better1 #ajf ,imperfection1 ,god's treatment of1 #ee 8,god does not despair of what is imperfect because it is imperfect4 ,he views every institution 7or person7 not as it is1 but as it is becoming0 8,judge not10 #afc1 #afh 8,make the best of everything and every person0 8,from all sides you get as you give0 ,law of ,correspondence in prayer1 #adh ,law of ,prayer1 #adi 8,we must not ask that ,god will violate ,his general laws in our private interest0 ,motive1 real test of1 #aea 8,name of ,christ10 in the1 #adj1 #adb 8,to pray in the name of ,christ means to pray in such a way as represents ,christ0 8,that impulsive prayer which springs simply out of our own needs is not the prayer #8in the name of ,christ'0 ,peace1 and truth1 #dd 8,peace can never be purchased in ,god's way by the sacrifice of truth0 ,pharisaism of the ,publican1 #ff ,reward1 #aah 8,every kind of conduct gets its reward on the plane of its motive0 ,safe life1 #figj 8,a safe life is better than a complete life0 ,sermon on the ,mount and ,socialism1 #ahc ,test of real motive1 #aea ,truth1 and peace1 #dd ,truthfulness1 ,christ's teaching on1 #ge ,value of the individual to ,god1 #ahb 8,every one in ,god's sight counts for one2 and nobody counts for more than one0 ,world1 definition of1 #ba 8,it is human society organizing itself apart from ,god0 ,these ,indexes the author owes to the kindness of the ,rev4 ,w4 ,e4 ,,ashdown4 ,printed by ,hazell1 ,watson ,viney1 ,ld41 ,london and ,aylesbury4 ,,works ,,by ,,the ,,same ,,author ,,the ,,incarnation ,,of ,,the ,,son ,,of ,,god4 ,,bampton ,,lectures1 #ahia4 ,cheap ,edition4 ,large ,crown #hvo4 #bs4 #f;d4 net4 ,,why ,,we ,,christians ,,believe ,,in ,,christ4 ,,the ,,bampton ,,lectures4 ,shortened for ,popular ,use by the ,rev4 ,t4 ,c4 ,fry4 ,fcap4 #hvo4 #as4 net4 ,,the ,,mission ,,of ,,the ,,church4 ,four ,lectures delivered in the ,cathedral ,church of ,st4 ,asaph4 ,crown #hvo4 #bs4 #f;d4 ,,dissertations ,,on ,,subjects ,,connected ,,with ,,the ,,incarnation4 ,cheap ,edition4 ,large ,crown #hvo4 #bs4 #f;d4 net4 ,,the ,,body ,,of ,,christ4 ,an ,enquiry into the ,institution and ,doctrine of the ,holy ,communion4 ,fourth ,edition4 ,with a ,new ,introduction4 ,crown #hvo4 #bs4 #f;d4 net4 ,,the ,,sermon ,,on ,,the ,,mount4 ,a ,practical ,explanation4 ,crown #hvo4 #bs4 #f;d4 net4 ,also #as4net and #f;d4 net4 ,,epistle ,,to ,,the ,,ephesians4 ,a ,practical ,exposition4 ,crown #hvo4 #bs4 #f;d4 net4 ,,epistle ,,to ,,the ,,romans4 ,a ,practical ,exposition4 #b ,vols4 ,crown #hvo4 #bs4 #f;d4 net each4 ,,the ,,new ,,theology ,,and ,,the ,,old ,,religion4 ,being ,eight ,lectures1 together with ,five ,sermons4 ,crown #hvo4 #es4 net4 ,,spiritual ,,efficiency4 ,the ,primary ,charge delivered at his ,visitation to the ,clergy and ,churchwardens of his ,diocese1 ,worcester1 #aijd4 ,demy #hvo4 ,in ,paper ,covers4 #as4 net4 ,,the ,,permanent ,,creed ,,and ,,the ,,christian ,,idea ,,of ,,sin4 ,two ,sermons preached before the ,university of ,oxford4 ,large ,crown #hvo4 ,paper ,covers4 #f;d4 net4 ,,objections ,,to ,,the ,,education ,,bill #aijf1 ,,in ,,principle ,,and ,,in ,,detail4 ,large ,crown #hvo4 ,paper ,covers4 #b;d4 net4 ,,edited ,,by ,,bishop ,,gore ,,lux ,,mundi4 ,a ,series of ,studies in the ,religion of the ,incarnation4 ,by ,,various ,,writers4 ,cheap ,edition4 ,large ,crown #hvo4 #bs4 #f;d4 net4 ,,essays ,,on ,,church ,,reform4 ,by ,,numerous ,,writers4 ,crown #hvo4 ,cheap ,edition4 #es4 net4 ,,murray',s ,,shilling ,,library ,crown #hvo4 ,cloth1 #a_/- net each ,a ,,naturalist ,,on ,,the ,,river ,,amazon ,a ,record of ,adventures1 ,habits of ,animals1 ,sketches of ,brazilian and ,indian ,life1 and ,aspects of ,nature under the ,equator1 during ,eleven ,years of ,travel4 ,by ,h4 ,w4 ,,bates1 ,f4,r4,s4 ,numerous ,illustrations4 ,a ,,lady',s ,,life ,,in ,,the ,,rocky ,,mountains ,by ,mrs4 ,,bishop 7,,isabella ,,bird74 ,with ,illustrations4 ,,deeds ,,of ,,naval ,,daring2 or1 ,,anecdotes ,,of ,,the ,,british ,,navy4 ,by ,,edward ,,giffard4 ,,the ,,painters ,,of ,,florence ,from the #acth to the #afth ,centuries4 ,by ,,julia ,,cartwright 7,mrs4 ,,ady74 ,with ,illustrations4 ,,self-,,help ,with ,illustrations of ,conduct and ,perseverance4 ,by ,,samuel ,,smiles4 ,with ,portrait4 ,,the ,,life ,,of ,,david ,,livingstone ,by ,,william ,,garden ,,blaikie4 ,with ,portrait4 ,,sinai ,,and ,,palestine ,in connection with their ,history4 ,by the late ,dean ,,stanley4 ,with ,maps4 ,,works ,,by ,a4 ,c4 ,,benson ,,the ,,thread ,,of ,,gold ,,the ,,house ,,of ,,quiet4 ,an ,autobiography4 ,,catalogue ,,of ,,theological ,,literature ,illustration3 7 ,colophon7 ,,published ,,by ,,mr4 ,,murray ,,at #ej;,a ,,albemarle ,,street ,,london1 ,w4 #aiae ,,new ,,and ,,recent ,,publications ,,the ,,golden ,,days ,,of ,,the ,,early ,,english ,,church ,by ,sir ,,henry ,h4 ,,howorth1 ,k4,c4,i4,e4 #c ,vols4 ,demy #hvo4 #abs4 net each4 ,these ,volumes will complete the series on the ,birth of the ,english ,church1 of which 8,st4 ,gregory the ,great0 and 8,st4 ,augustine of ,canterbury0 were the first parts4 ,the authority with which these works have been written has been acknowledged by the leading and best qualified scholars4 ,,already ,,published ,,saint ,,gregory ,,the ,,great 8,sir ,henry ,howorth has written a life of #8,gregory the ,great' which is marked with all the qualities of breadth of view1 calm impartiality1 soundness of judgment1 accuracy of statement1 and unfailing discrimination of outstanding facts and principles4 ,no students of the beginnings of the ,church of ,england can afford to neglect such a book1 and much may be learned from it40,church of ,ireland ,gazette4 ,,saint ,,augustine ,,of ,,canterbury 8,learned1 lucid1 and always interesting40,athenum4 8,the book is doubly valuable in that it not only throws light upon the work of the ,augustine mission1 but also gives us an excellent and learned account of contemporary ,christendom40 ,outlook4 ,,the ,,problem ,,of ,,pain ,,its ,,bearing ,,on ,,faith ,,in ,,god ,by ,j4 ,r4 ,,illingworth1 ,m4,a41 ,d4,d4 ,reprinted from 8,lux ,mundi40 ,in ,paper ,covers1 #f;d4 net4 ,,pro ,,fide ,a ,,defence ,,of ,,natural ,,and ,,revealed ,,religion ,,being ,a ,,text-,,book ,,of ,,modern ,,apologetics ,,for ,,students ,,of ,,theology ,,and ,,others ,by ,,charles ,,harris1 ,d4,d41 ,late ,lecturer in ,theology and ,parochialia1 ,st4 ,david's ,college1 ,lampeter1 ,examining ,chaplain to the ,bishop of ,llandaff4 ,second ,edition4 ,large ,crown #hvo4 #ajs4 #f;d4 net4 ,a new and augmented edition1 brought up to date1 with fuller discussion of the ,bodily ,resurrection1 the ,virgin ,birth and ,modernism2 and with the ,bibliographies rewritten throughout4 ,,commendation ,,of ,,the ,,new ,,edition ,,by ,,the ,,bishop ,,of ,,bristol4 8,it is an excellent book1 up-to-date1 and will be of real service not only to candidates for ,orders1 but to ,christian people generally1 and ,i shall place it on my list of subjects for ,priests' ,orders40,,george ,,bristol4 ,,the ,,sacrifice ,,of ,,christ ,,its ,,vital ,,reality ,,and ,,efficacy ,by the ,very ,rev4 ,,henry ,,wace1 ,d4,d41 ,dean of ,canterbury ,fcap #hvo4 #as4 net4 ,this is a book which was published some years ago1 but is directly applicable to many of the controversies of the present time1 and is now reissued with a new introduction4 ,,the ,,miracles ,,of ,,the ,,new ,,testament ,,being ,,the ,,moorhouse ,,lectures ,,for #aiad1 ,,delivered ,,in ,,st4 ,,paul',s ,,cathedral1 ,,melbourne ,by ,a4 ,c4 ,,headlam1 ,d4,d4 ,formerly ,principal of ,king's ,college1 ,london ,large ,crown #hvo4 #fs4 net4 8444 ,the subject is one that suits ,dr4 ,headlam and enables him to produce one of his best pieces of work4444 ,dr4 ,headlam is on his own ground1 and his treatment appears to great advantage1 when he comes to deal with the authenticity and trustworthiness of the ,new ,testament documents4 ,no better or fairer statement of the present position of the criticism of the ,synoptists could be desired than that which is given in his fourth lecture4444 the lecture on the ,virgin ,birth is a model of restraint and good judgment40,the ,times4 ,,the ,,reform ,,of ,,the ,,church ,,of ,,england ,edited by ,,douglas ,,eyre ,of ,lincoln's ,inn1 ,barrister-at-,law ,a ,revised ,edition of 8,essays in ,aid of the ,reform of the ,church40 ,large ,crown #hvo4 #bs4 #f;d4 net4 ,,new ,,and ,,cheaper ,,edition ,,the ,,eternal ,,saviour-,,judge ,,fresh ,,light ,,and ,,comfort ,,from ,,the ,,holy ,,scriptures ,by the ,rev4 ,j4 ,,langton ,,clarke1 ,m4,a41 ,late ,fellow of the ,university of ,durham ,with ,preface by the ,rev4 ,j4 ,r4 ,,illingworth1 ,d4,d4 ,crown #hvo4 #as4 net4 8,read it should be by all thinking ,christians4444 ,marks a step forward in eschatology40,church ,times4 ,,the ,,constitution ,,of ,,the ,,church ,,of ,,ireland ,by the late ,rev4 ,r4 ,,travers ,,smith1 ,d4,d4 ,reprinted from 8,essays in ,aid of the ,reform of the ,church40 ,edited by ,,charles ,,gore1 ,d4,d41 ,d4,c4,l41 ,,ll4,d41 ,bishop of ,oxford4 ,paper ,covers1 #a;d4 net4 ,,new ,,and ,,cheaper ,,edition ,,the ,,infallibility ,,of ,,the ,,church ,by ,,george ,,salmon1 ,d4,d4 ,sometime ,provost of ,trinity ,college1 ,dublin ,large ,crown #hvo4 #bs4 #f;d4 net4 ,roman ,catholic claims are as insistent as ever1 and the resistance of opponents of the theory of ,papal ,infallibility is equally strong4 ,it is a case for evidence and argument1 and no book has had more effect in the controversy than ,dr4 ,salmon's great work1 of which a cheap edition is now published for the first time4 ,,english ,,church ,,ways ,,described ,,to ,,russian ,,friends ,,in ,,four ,,lectures ,,delivered ,,at ,,petrograd ,,in #aiad ,by the ,rev4 ,w4 ,h4 ,,frere1 ,d4,d41 ,of the ,community of the ,resurrection ,crown #hvo4 #bs4 #f;d4 net4 ,four interesting and well-informed discourses on the anti-,papal movement in ,england1 on the way it has brought ,anglicanism into nearer accord with the ,eastern ,orthodox ,church1 and on the recovery of community life in recent times within the ,church of ,england4 ,,by ,,the ,,same ,,author ,,some ,,principles ,,of ,,liturgical ,,reform ,a ,,contribution ,,towards ,,the ,,revision ,,of ,,the ,,book ,,of ,,common ,,prayer ,new and ,cheaper ,edition4 ,crown #hvo4 #bs4 #f;d4 net4 8,we would trust ,dr4 ,frere with the ,reform of the ,prayer ,book4 ,his sense of liturgical fitness is so sure1 his knowledge of details so large1 that if the task were committed to his free hand we should sleep peacefully while he did the work40,the ,church ,times4 ,,the ,,increase ,,of ,,the ,,episcopate ,,caution ,,recommended ,,in ,,the ,,subdivision ,,of ,,dioceses ,a ,speech ,delivered and ,recast by ,,bertram ,,pollock1 ,c4,v4,o41 ,d4,d41 ,bishop of ,norwich ,demy #hvo4 #f;d4 net4 ,,the ,,georgian ,,primates ,by ,,aldred ,,william ,,rowden1 ,one of ,his ,majesty's ,counsel ,with ,portraits4 ,demy #hvo4 ,this is a series of biographies of the ,archbishops of ,canterbury from ,wake to ,manners ,sutton1 thus covering the period of the ,four ,georges1 while stopping short of ,queen ,victoria's ,primates4 ,though not at present a continuation of the late ,dean ,hook's ,lives of the ,archbishops1 which stopped at ,juxon1 these biographies are modelled on ,dean ,hook's4 ,for the pious and learned ,wake much information has been obtained from the ,wake ,,mss4 at ,christ ,church4 ,portraits of the ,archbishops are given4 ,,catalogue ,,of ,,theological ,,literature ,,alexander1 the ,rev4 ,s4 ,a41 ,canon and ,treasurer of ,st4 ,paul's4 ,,the ,,mind ,,of ,,christ4 ,demy #hvo1 #fs4 net4 ,the principle which has governed the present selection of brief and simple addresses1 given at various times in the ,temple ,church1 is the hope of illustrating1 from one side or another1 the supreme need of a deeper realisation by the ,church of what her ,founder taught and was1 and a more successful effort to apply ,his teaching and assimilate ,his character4 ,,progressive ,,revelation4 ,crown #hvo1 #bs4 #f;d4 net4 ,these lectures1 addressed originally to clergy1 and dealing first with the ,bible and then with some of the great movements of religious history1 modern science1 and ,biblical criticism1 are intended to show1 in a popular form1 the progressive character of the ,christian ,church1 with special reference to present-day subjects such as those of ,modernism and ,prayer-book revision4 8,the author has given expression to many thoughts of great value and importance in striking language and a spirit of conspicuous earnestness and devotion40,church ,quarterly ,review4 ,,beeching1 the ,very ,rev4 ,h4 ,c41 ,d4,litt4 ,dean of ,norwich4 ,,the ,,bible ,,doctrine ,,of ,,the ,,sacraments4 ,six ,lectures given in ,westminster ,abbey during ,lent1 #aijh4 ,crown #hvo1 #bs4 #f;d4 net4 ,,the ,,doctrine ,,of ,,the ,,sacraments,,baptism,,infant ,,baptism ,,and ,,confirmation,,the ,,eucharist,,the ,,lord',s ,,own ,,teaching,,the ,,apostolic ,,teaching,,the ,,primitive ,,celebration4 ,,the ,,bible ,,doctrine ,,of ,,atonement4 ,six ,lectures given in ,westminster ,abbey4 ,by ,h4 ,c4 ,,beeching1 ,m4,a41 ,d4,litt41 and ,,alexander ,,nairne1 ,m4,a41 ,professor of ,hebrew in ,king's ,college1 ,london4 ,large ,crown #hvo1 #bs4 #f;d4 net4 ,,the ,,doctrine ,,of ,,the ,,atonement,,the ,,epoch ,,of ,,the ,,prophets,,the ,,levitical ,,law ,,of ,,sacrifice,,the ,,gospel ,,of ,,jesus ,,christ,,the ,,doctrine ,,of ,,st4 ,,paul',s ,,epistles,,atonement ,,in ,,the ,,epistle ,,to ,,the ,,hebrews4 ,,the ,,apostles' ,,creed4 ,six ,lectures delivered in ,westminster ,abbey4 ,large ,crown #hvo1 #bs4 #f;d4 net4 8,dr4 ,beeching has succeeded in imparting an astonishing amount of instruction in his six lectures1 and1 what is even more important1 has given every one of his readers the chance of appreciating the modern standpoint and understanding the position of the reverent student of ,christian theology in this twentieth century of ours4 ,this it is which gives the book its value40,layworker4 ,,bible ,,commentary4 ,a ,,commentary ,,on ,,the ,,holy ,,bible1 ,explanatory and ,critical1 with a ,revision of the ,translation4 ,by ,bishops and ,clergy of the ,anglican ,church4 ,edited by ,f4 ,c4 ,,cook1 ,m4,a41 late ,canon of ,exeter4 ,,the ,,old ,,testament4 #f vols4 ,medium #hvo4 ,vol4 ,i4 ,,genesis,,deuteronomy4 #cjs4 ,vol4 ,,ii4 ,,joshua,,kings ,i4 #bjs4 ,vol4 ,,iii4 ,,kings ,,ii,,esther4 #afs4 ,vol4 ,,iv4 ,,job,,song ,,of ,,solomon4 #bds4 ,vol4 ,v4 ,,isaiah,,jeremiah4 #bjs4 ,vol4 ,,vi4 ,,ezekiel,,malachi4 #bes4 ,,the ,,new ,,testament4 #d vols4 ,medium #hvo4 ,vol4 ,i4 ,,st4 ,,matthew,,st4 ,,luke4 #ahs4 ,vol4 ,,ii4 ,,st4 ,,john,,acts ,,of ,,the ,,apostles4 #bjs4 ,vol4 ,,iii4 ,,romans,,philemon4 #bhs4 ,vol4 ,,iv4 ,,hebrews,,revelation4 #bhs4 ,,the ,,apocrypha4 ,by various writers4 ,edited by the ,rev4 ,henry ,wace1 ,d4,d4 #b vols4 ,medium #hvo4 #ejs4 ,,student',s ,,commentary ,,on ,,the ,,holy ,,bible4 ,abridged from the above ,work4 ,edited by ,,john ,m4 ,,fuller1 ,m4,a41 ,vicar of ,bexley1 and ,professor of ,ecclesiastical ,history1 ,king's ,college1 ,london4 #f vols4 ,crown #hvo1 #gs4 #f;d4 each4 ,arrangements have now been made with the booksellers enabling them to offer special terms for the above two works complete4 ,,bickersteth1 the ,right ,rev4 ,edward1 ,d4,d41 ,late ,bishop of ,south ,tokyo1 ,japan4 ,,our ,,heritage ,,in ,,the ,,church4 ,papers ,written for ,divinity ,students in ,japan4 ,with a ,preface by the late ,rt4 ,rev4 ,b4 ,f4 ,,westcott1 ,d4,d4 ,large ,crown #hvo1 #es4 ,,life ,,and ,,letters ,,of ,,edward ,,bickersteth1 late ,bishop of ,south ,tokyo4 ,with ,map and ,illustrations4 ,cheap ,edition4 ,crown #hvo1 #cs4 #f;d4 net4 ,also an ,edition1 ,demy #hvo1 #ajs4 #f;d4 net4 ,,boyd-,,carpenter1 the ,right ,rev4 ,william4 ,d4,d41 ,formerly ,bishop of ,ripon4 ,a ,,popular ,,history ,,of ,,the ,,church ,,of ,,england1 from the ,earliest ,times to the ,present ,day4 ,with ,illustrations4 ,cheap ,edition4 ,large ,crown #hvo1 #bs4 #f;d4 net4 8,the title is1 perhaps1 hardly wide enough for the contents2 one would almost call the book a history of ,christianity in ,england4444 ,he has the true judicial spirit1 and is passionately eager to be entirely fair to every one4 ,his history is impartial to the last degree4444 ,his book should have a very wide circulation1 and can do nothing but good wherever it is read40,morning ,post4 ,,brodrick1 ,m4 ,,the ,,trial ,,and ,,crucifixion ,,of ,,jesus ,,christ ,,of ,,nazareth4 #cs4 #f;d4 net4 8,the whole volume is intensely interesting1 and written with a candour and a fulness of information which cannot fail to edify and help40,glasgow ,herald4 ,,burkitt1 ,f4 ,crawford1 ,lecturer in ,palography in the ,university of ,cambridge4 ,,early ,,eastern ,,christianity4 ,st4 ,margaret's ,lectures1 #aijd1 on the ,syriac-speaking ,church4 ,with ,illustrations4 ,large ,crown #hvo1 #fs4 net4 ,,caldecott1 the ,rev4 ,w4 ,shaw1 ,member of the ,royal ,asiatic ,society4 ,,the ,,second ,,temple ,,in ,,jerusalem4 ,its ,history and ,structure4 ,with ,illustrations4 ,demy #hvo1 #ajs4 #f;d4 net4 8,the permanently valuable material is in ,part ,,ii41 dealing with the structure of the ,second ,temple4444 ,the historical survey in ,part ,i4 is full of interest and attraction4 ,it is a real pleasure to read this freshly written and often picturesque story of the ,exile and ,return1 and of the reconstruction of the ,jewish ,state40,methodist ,times4 ,,carnegie1 the ,rev4 ,w4 ,h41 ,canon of ,westminster4 ,,churchmanship ,,and ,,character4 ,three ,years' ,teaching in ,birmingham ,cathedral4 ,crown #hvo1 #cs4 #f;d4 net4 8,his words always ring with a manly sound4 ,there is not a syllable of conventional phraseology in them1 no display of pulpit eloquence1 no sensational imagery4 ,yet the sentences swing along with the ease gained by years of sincere thought1 by the activities of social life for the community1 and by intercourse with kindred spirits40,birmingham ,post4 ,,child ,,chaplin1 ,g4 ,g41 ,m4,d4 ,,benedicite3 ,the ,song of the ,three ,children4 ,being ,illustrations of the ,power1 ,beneficence1 and ,design manifested by the ,creator in ,his ,works4 ,crown #hvo1 #cs4 #f;d4 ,,collins1 ,rt4 ,rev4 ,william ,edward1 ,d4,d41 ,late ,bishop of ,gibraltar4 ,,hours ,,of ,,insight and other ,sermons4 ,crown #hvo1 #cs4 #f;d4 net4 8,for two reasons at least we welcome the appearance of #8,hours of ,insight and ,other ,sermons1' by the late ,bishop of ,gibraltar4 ,in the first place1 they are quite beautiful in themselves1 these sermons preached to congregations so various1 yet so well adapted to the particular needs of each4 ,secondly1 the volume is a fit memorial of a very saintly man40,church ,times4 ,,contentio ,,veritatis4 ,,contentio ,,veritatis4 ,essays in ,constructive ,theology4 ,by ,,six ,,oxford ,,tutors4 ,a ,revised and ,cheap ,edition4 ,demy #hvo1 #es4 net4 ,i4 ,,the ,,ultimate ,,basis ,,of ,,theism4 ,by the ,rev4 ,h4 ,rashdall1 ,d4,litt41 ,d4,c4,l4 ,,ii4 ,,the ,,person ,,of ,,christ4 ,by the ,very ,rev4 ,w4 ,r4 ,inge4 ,,iii4 ,,the ,,teaching ,,of ,,christ4 ,by the ,rev4 ,h4 ,l4 ,wild4 ,,iv4 ,,the ,,permanent ,,religious ,,value ,,of ,,the ,,old ,,testament4 ,by the ,rev4 ,c4 ,f4 ,burney4 ,v4 ,,modern ,,criticism ,,and ,,the ,,new ,,testament4 ,by the ,rev4 ,w4 ,c4 ,allen4 ,,vi4 ,,the ,,church4 ,by the ,rev4 ,a4 ,j4 ,carlyle4 ,,vii4 ,,the ,,sacraments4 ,by the ,very ,rev4 ,w4 ,r4 ,inge4 ,,cunningham1 the ,venble4 ,w41 ,d4,d41 ,f4,b4,a41 ,fellow of ,trinity ,college1 ,cambridge1 and ,archdeacon of ,ely4 ,,efficiency ,,in ,,the ,,church ,,of ,,england4 ,some ,remarks ,occasioned by the ,report of the ,archbishops' ,committee on ,church ,finance4 ,crown #hvo1 #bs4 #f;d4 net4 ,,davidson1 the ,most ,rev4 ,randall ,thomas1 ,d4,d41 ,archbishop of ,canterbury4 ,,captains ,,and ,,comrades ,,in ,,the ,,faith3 ,sermons ,historical and ,biographical4 ,crown #hvo1 #fs4 net4 8,should appeal to very many thoughtful and practical minds4 ,the things most emphasised in them are the things most emphasised in the ,gospelsthe fundamental laws of the love of ,god and the love of man 444 the sermons reveal also those qualities of practical wisdom which are necessary in a ruler of the ,church40,the ,guardian4 ,,from ,,strength ,,to ,,strength4 ,a ,sermon preached in ,westminster ,abbey on ,sunday1 ,may #hth1 #aiaj1 the ,sunday following the ,death of ,his ,majesty ,king ,edward ,,vii4 ,paper covers1 #f;d4 net4 ,,dibdin1 ,sir ,lewis1 and ,,chadwyck ,,healey1 ,sir ,charles ,e4 ,h4 ,,english ,,church ,,law ,,and ,,divorce4 ,,part ,i4,,notes ,,on ,,the ,,reformatio ,,legum ,,ecclesiasticarum4 ,by ,sir ,,lewis ,,dibdin1 ,d4,c4,l41 ,dean of the ,arches4 ,,part ,,ii4,,notes ,,on ,,the ,,divorce ,,and ,,re-,,marriage ,,of ,,sir ,,john ,,stawell4 ,by ,sir ,,charles ,e4 ,h4 ,,chadwyck ,,healey1 ,k4,c4,b41 ,k4,c41 ,chancellor of the ,diocese of ,exeter4 ,demy #hvo1 #es4 net4 ,,digby1 ,mother ,mabel4 ,,mother ,,mabel ,,digby1 #ahceaiaa1 ,superior ,general of the ,society of the ,sacred ,heart4 ,by ,,anne ,,pollen4 ,with a ,preface by ,cardinal ,,bourne4 ,with ,illustrations4 ,demy #hvo1 #abs4 net4 ,this is the history of a personality1 striking to an unusual degree from the force of her character1 the sanctity of her life1 and her astonishing power of organisation and control4 ,her career was remarkable from the beginning4 ,the biography should attract an attention not confined to the co-religionists of the subject4 ,,duchesne1 ,monsignor ,l4 ,,the ,,early ,,history ,,of ,,the ,,church4 ,from its ,foundation to the ,end of the ,fifth ,century4 ,rendered into ,english from the fourth ,edition4 ,,vol4 ,i4 ,to ,end of ,third ,century4 ,demy #hvo1 #is4 net4 ,,vol4 ,,ii4 ,demy #hvo1 #is4 net4 ,,vol4 ,i48,it will at once take rank as one of the very best works on the subject40,guardian4 ,,vol4 ,,ii48,it is a pleasure to welcome this readable translation of the second instalment of ,m4 ,duchesne's elaborate and discerning study of the ecclesiastical embodiments of early ,christianity4 ,based on first-hand use of the sources1 and marked by force of style as well as independence of view1 such a history makes its own place with the many others that have been written2 the translation offers attractive inducement to the ,english reader40,literary ,world4 ,a third ,volume1 continuing the ,work1 will be published in due course4 ,,dykes1 the ,rev4 ,john ,bacchus4 ,,the ,,life ,,and ,,letters ,,of ,,the ,,rev4 ,,john ,,bacchus ,,dykes1 ,mus4 ,doc41 late ,vicar of ,st4 ,oswald's1 ,durham4 ,edited by the ,rev4 ,,joseph ,t4 ,,fowler1 ,vice-,principal of ,hatfield ,hall1 ,durham1 etc4 ,with ,portrait4 ,crown #hvo1 #gs4 #f;d4 ,,edwards1 the ,right ,rev4 ,alfred ,george1 ,d4,d41 ,bishop of ,st4 ,asaph4 ,,landmarks ,,in ,,the ,,history ,,of ,,the ,,welsh ,,church4 ,with ,illustrations4 ,large ,crown #hvo1 #fs4 net4 8,a temperate and convincing statement of the questions at issue1 a retrospect both of the ,church and of the four ,dissenting bodies in the past1 and a clear exposition of their respective activities in the present40,the ,times4 ,,the ,,welsh ,,church ,,bill4 ,a ,speech ,delivered in the ,house of ,lords4 ,in ,paper ,cover1 #f;d4 net4 ,,elmendorff1 ,dwight ,l4 ,a ,,camera ,,crusade ,,through ,,the ,,holy ,,land ,with #ajj ,illustrations from ,photographs by the ,author4 #dto1 #ajs4 #f;d4 net4 8444 the illustrations are beyond praise4 ,each is a single photograph of some beautiful or interesting scene extraordinarily well taken and perfectly reproduced40,manchester ,guardian4 ,,fox1 ,selina ,fitzherbert1 ,m4,d41 ,b4,s4 ,a ,,chain ,,of ,,prayer ,,across ,,the ,,ages4 ,forty ,centuries of ,prayer,b4,c4 #bjjj;,a4,d4 #aiab4 ,arranged for ,daily ,use4 ,square ,demy #hvo1 #es4 net4 8,the collection is in every way suited to accomplish the author's pious purpose of helping to render prayer a greater reality in daily life40,athenum4 8444 ,gives many prayers of great beauty which are not commonly accessible1 and which deserve not to be forgotten40,church ,times4 ,,french ,,cathedrals4 ,,some ,,french ,,cathedrals4 ,on ,french ,gothic1 ,bourges1 ,chartres1 ,amiens1 ,beauvais4 ,the ,times ,series of ,reprints1 #as4 net4 8,five admirable articles which appeared in ,the ,times are now gathered into a dainty little volume40,church ,times4 ,,gladstone1 ,william ,ewart4 ,,correspondence ,,on ,,church ,,and ,,religion ,,of4 ,selected and ,arranged by ,d4 ,c4 ,,lathbury4 ,with ,portraits4 #b vols4 ,demy #hvo1 #bds4 net4 8444 ,no one can rise from their perusal without a feeling of admiration for the great ,christian statesman whose religious life they so vividly portray4444 ,we are given intimate glimpses into a noble soul4 444 ,the unreserve and the unconstraint of many of these letters is remarkable40,daily ,chronicle4 ,,gore1 the ,right ,rev4 ,charles1 ,d4,d41 ,d4,c4,l41 ,,ll4,d41 ,bishop of ,oxford4 ,,orders ,,and ,,unity4 ,crown #hvo1 #cs4 #f;d4 net4 ,,the ,,new ,,theology ,,and ,,the ,,old ,,religion4 ,crown #hvo1 #es4 net4 ,,the ,,body ,,of ,,christ4 ,an ,inquiry into the ,institution and ,doctrine of the ,holy ,communion4 ,crown #hvo1 #bs4 #f;d4 net4 ,,the ,,mission ,,of ,,the ,,church4 ,four ,lectures delivered in the ,cathedral of ,st4 ,asaph4 ,crown #hvo1 #bs4 #f;d4 ,,the ,,incarnation ,,of ,,the ,,son ,,of ,,god4 ,bampton ,lectures for #ahia4 ,large ,crown #hvo1 #bs4 #f;d4 net4 ,,dissertations ,,on ,,subjects ,,connected ,,with ,,the ,,incarnation4 ,large ,crown #hvo1 #bs4 #f;d4 net4 ,,the ,,permanent ,,creed ,,and ,,the ,,christian ,,idea ,,of ,,sin4 ,two ,sermons preached before the ,university of ,oxford4 ,large ,crown #hvo1 paper covers1 #f;d4 net4 ,,spiritual ,,efficiency4 ,the ,primary ,charge delivered at his ,visitation to the ,clergy and ,churchwardens of his ,diocese of ,birmingham1 ,october #aijd4 ,demy #hvo1 paper covers1 #as4 net4 ,,the ,,question ,,of ,,divorce4 ,crown #hvo1 #as4 net4 9999999999 ,a ,series of ,simple ,expositions of ,portions of the ,new ,testament ,crown #hvo1 green cloth1 #bs4 #f;d4 net each ,,the ,,sermon ,,on ,,the ,,mount4 ,paper covers1 #f;d4 net4 ,also in ,murray's ,shilling ,library4 ,the success of this book must constitute a record in modern sermonic literature4 ,there can be no question1 however1 that its success is due to its own intrinsic value4 ,cultured and scholarly1 and yet simple and luminous1 eloquent in tone and graceful in diction1 practical and stimulating1 it is far and away the best exposition of the ,sermon on the ,mount that has yet appeared4 ,,the ,,epistle ,,to ,,the ,,ephesians4 ,,the ,,epistle ,,to ,,the ,,romans4 #b vols4 ,,gore1 the ,right ,rev4 ,charles,edited by4 ,,lux ,,mundi4 ,a ,series of ,studies in the ,religion of the ,incarnation4 ,crown #hvo1 #bs4 #f;d4 net4 ,,green1 the ,rev4 ,e4 ,tyrrell1 ,st4 ,david's ,college1 ,lampeter4 ,,the ,,eucharist4 ,devotional ,addresses on its ,chief ,aspects4 ,crown #hvo1 #cs4 #f;d4 net4 8,marked by a laudable simplicity1 and full of clear and admirable teaching40,morning ,post4 8,marked by a pious and scholarly tone and treatment1 and1 though not intended for ,catholic hearers1 will prove interesting to students of contemporary religious thought4444 ,a valuable feature of this beautifully printed volume are the liturgies1 given in an appendix1 of the most important ,churches1 ancient and modern4 ,the preacher is a man of deep religious fervour1 and his addresses are worthy of careful perusal40,catholic ,times4 ,,hardwich1 the ,rev4 ,j4 ,m41 and ,late ,scholar of ,st4 ,john's ,college1 ,cambridge1 ,,costley-,,white1 the ,rev4 ,h41 ,late ,scholar of ,balliol ,college1 ,oxford4 ,,old ,,testament ,,history4 ,in ,five ,periods4 ,crown #hvo1 #bs4 each ,volume4 ,vol4 ,i4,,from ,,the ,,creation ,,to ,,the ,,crossing ,,of ,,the ,,red ,,sea4 ,vol4 ,,ii4,,from ,,the ,,crossing ,,of ,,the ,,red ,,sea ,,to ,,ruth4 ,vol4 ,,iii4,,from ,,the ,,birth ,,of ,,samuel ,,to ,,the ,,death ,,of ,,david4 ,vol4 ,,iv4,,from ,,the ,,accession ,,of ,,solomon ,,to ,,the ,,fall ,,of ,,the ,,northern ,,kingdom4 ,vol4 ,v4,,from ,,hezekiah ,,to ,,the ,,end ,,of ,,the ,,canon4 ,the following are some of the chief features of the series3 i4 ,the ,narrative is given for the most part in the words of the ,authorised ,version4ii4 ,brief ,historical explanations and general commentary are inserted in their proper places4iii4 ,the chronological order of events has been followed4iv4 ,each period is illustrated by reference to contemporary literature 7e4g4 ,prophets and ,psalms7 and monuments4v4 ,foot-notes are added1 but only where difficulties of thought or language seem to demand explanation4 ,,headlam1 the ,rev4 ,a4 ,c41 ,d4,d41 ,formerly ,principal of ,king's ,college1 ,london4 ,,st4 ,,paul ,,and ,,christianity4 ,crown #hvo1 #es4 net4 ,the purpose of this book is to examine the writings of ,st4 ,paul as a whole in the light of other early ,christian teaching1 and to show that ,paulinism does not represent any new departure in ,christian thought but the natural development of fundamental ,christian principles1 the germs of which are to be found in the teaching of ,christ and of the ,primitive ,church4 ,,history1 ,,authority1 ,,and ,,theology4 ,large ,crown #hvo1 #fs4 net4 ,i4 ,,the ,,sources ,,and ,,authority ,,of ,,dogmatic ,,theology4 ,,ii4 ,,the ,,new ,,theology4 ,,iii4 ,,the ,,athanasian ,,creed4 ,,iv4 ,,the ,,church ,,of ,,england ,,and ,,the ,,eastern ,,churches4 ,v4 ,,the ,,teaching ,,of ,,the ,,russian ,,church4 ,,vi4 ,,methods ,,of ,,the ,,early ,,church4 ,,vii4 ,,the ,,church ,,of ,,the ,,apostolic ,,fathers4 8,there is a calm frankness1 an obviously deep sincerity1 and a width of view about the writer's method which is eminently reassuring4 ,his wide and deep learning gives a sound foundation1 and on that foundation he builds with a combination of enthusiasm and common sense which is too rare among the theologians of to-day40,guardian4 ,,hoare1 ,h4 ,w4 ,hamilton1 ,late of ,balliol ,college1 ,oxford1 now an ,assistant ,secretary to the ,board of ,education1 ,whitehall4 ,,our ,,english ,,bible4 ,the ,story of its ,origin and ,growth4 ,with ,specimen ,pages of ,old ,bibles4 ,crown #hvo1 #as4 net4 ,an historical sketch of the lineage of our ,authorised ,version1 published in #aija under the title of 8,the ,evolution of the ,english ,bible40 ,the aim of the sketch is to give1 in a continuous and narrative form1 a history of our ,english translations1 and to exhibit them in close connection with the story of the national life4 ,,horan1 the ,rev4 ,f4 ,s41 ,late ,chaplain ,royal ,navy4 ,a ,,call ,,to ,,seamen and other ,sermons ,preached to ,naval ,cadets at the ,royal ,naval ,college1 ,osborne4 ,with a ,preface by the ,right ,rev4 ,bishop ,,ryle1 the ,dean of ,westminster4 ,second ,edition4 ,crown #hvo1 #bs4 #f;d4 net4 8,a ,call to ,seamen0 is the first collection of addresses issued for reading to boys on ,sunday evenings1 or from the pulpit1 which may be considered entirely excellent4 ,every sentence arrests1 and the sympathy with boy-life1 as well as the compelling earnestness of the diction1 must grip any boy-audience in quite an unusual manner4 ,the style is manly1 non-sentimental1 and is suitable for boys aged eleven to sixteen4 ,,inge1 the ,very ,rev4 ,william ,ralph1 ,d4,d41 ,dean of ,st4 ,paul's4 ,,truth ,,and ,,falsehood ,,in ,,religion4 ,six ,lectures delivered at ,cambridge to ,undergraduates in the ,lent ,term1 #aijf4 ,crown #hvo1 #cs4 #f;d4 net4 8,anything more calculated than these lectures to aid the development of religion in the minds of such young men we do not know4 ,his examination of the ,christian essentials1 his presentation of ,christianity as a natural culmination1 his treatment of religion in the individual as a growth subject to well-designed laws1 and his discussion on the relation of ,christianity to natural science and to civilisation are executed in a scholarly and masterly manner40,glasgow ,herald4 ,,studies ,,of ,,english ,,mystics4 ,the ,st4 ,margaret's ,lectures4 ,fourth ,series1 #aije4 ,large ,crown #hvo1 #fs4 net4 ,,on ,,the ,,psychology ,,of ,,mysticism,,the ,ancren ,riwle ,,and ,,julian ,,of ,,norwich,,walter ,,hylton,,william ,,law,,the ,,mysticism ,,of ,,wordsworth,,the ,,mysticism ,,of ,,robert ,,browning4 ,,johnston4 ,r4 ,f4 ,,buddhist ,,china4 ,with numerous ,illustrations4 ,demy #hvo1 #aes4 net4 ,this book embodies the results of wide travel in unfrequented parts of ,china1 and much research in ,chinese ,buddhist literature4 ,it contains historical and topographical accounts of some of the most famous religious centres in the empire4 ,the author has lived as a guest in many of the monasteries and hermitages described1 and has made himself intimately acquainted with their legendary and romantic as well as their religious and historical associations4 ,he deals with the religious problems arising from the new political and social conditions and prospects brought about by the ,revolution1 and the book is therefore of special value to all who take an interest in the religious future of the ,chinese people4 ,,jourdan1 ,g4 ,v41 ,b4,d41 ,rector of ,rathbarry1 ,castlefreke4 ,,the ,,movement ,,towards ,,catholic ,,reform ,,in ,,the ,,early ,,sixteenth ,,century4 ,large ,crown #hvo1 #gs4 #f;d4 net4 8,a conscientious and painstaking record1 supported by references to authorities throughout4 ,mr4 ,jourdan rightly calls attention to the two earliest decades of the sixteenth century1 and shows competency to deal with the large accumulation of record and comment4444 ,he commends his chosen worthies in their lives and activities1 and1 so doing1 wins for himself the praise of quiet equity in judgment40,the ,times4 ,,jowett1 ,benjamin1 ,m4,a41 ,late ,master of ,balliol ,college4 ,,select ,,passages ,,from ,,the ,,theological ,,writings ,,of ,,benjamin ,,jowett4 ,edited by ,,lewis ,,campbell1 ,,ll4,d4 ,with a ,portrait4 ,f'cap #hvo1 #as4 net4 ,,sermons4 ,edited by the ,very ,rev4 the ,hon4 ,w4 ,h4 ,,fremantle1 ,d4,d41 ,dean of ,ripon4 ,crown #hvo1 #gs4 #f;d4 each4 ,vol4 ,i4,,college ,,sermons4 ,vol4 ,,ii4,,biographical ,,and ,,miscellaneous4 ,vol4 ,,iii4,,on ,,faith ,,and ,,doctrine4 ,,the ,,epistles ,,of ,,st4 ,,paul ,,to ,,the ,,thessalonians1 ,,galatians1 ,,and ,,romans4 ,with ,notes and ,dissertations4 ,edited by ,,lewis ,,campbell1 ,,ll4,d4 #b vols4 ,crown #hvo1 #gs4 #f;d4 net each volume4 ,,the ,,life ,,and ,,letters ,,of ,,benjamin ,,jowett1 ,master of ,balliol ,college1 ,oxford4 ,by ,,evelyn ,,abbott1 ,,ll4,d41 and ,professor ,,lewis ,,campbell1 ,,ll4,d4 ,with ,portrait and other ,illustrations4 #b vols4 #hvo1 #cbs4 ,,the ,,letters ,,of ,,benjamin ,,jowett4 ,a ,selection supplementary to the above4 ,edited by ,,evelyn ,,abbott1 ,,ll4,d41 and ,professor ,,lewis ,,campbell1 ,,ll4,d4 ,with ,portrait4 #a vol4 ,demy #hvo1 #afs4 ,,julian1 the ,rev4 ,john1 ,d4,d41 ,late ,vicar of ,topcliffe1 ,prebendary of ,fenton1 ,canon of ,york4 ,a ,,dictionary ,,of ,,hymnology4 ,setting forth the ,origin and ,history of ,christian ,hymns of all ,ages and ,nations4 ,revised with ,new ,supplement4 ,medium #hvo1 #bas4 net4 8,a priceless volume40,methodist ,recorder4 8,the student of hymnology will find the work1 as it always has been1 a rare mine of information1 and the additions and alterations which have now been made to it make it more valuable than ever40,westminster ,gazette4 8,it is1 and has always been1 something more than a book of reference4 ,it abounds in matter which touches at many points the history of ,christianity in general1 of ,christian churches in particular1 and of the individual ,christian soul in its inner life4 ,thus it is not a work merely for the expert or the curious2 it will profoundly interest every reader who patiently works in its vast storehouse of information40,record4 ,,lushington1 the ,rev4 ,f4 de ,w41 ,formerly ,headmaster of ,dover ,college4 ,,sermons ,,to ,,young ,,boys4 ,third ,edition4 ,crown #hvo1 #cs4 net4 ,these sermons are primarily addressed to boys at private schools1 before they have entered on the larger world of public-school life with its difficulties and temptations4 ,their application1 however1 is not confined to these younger boys1 and the fact that the book is now in its third edition is proof that the sermons have been found useful and are highly appreciated4 ,,lyttelton1 the ,right ,rev4 the ,hon4 ,a4 ,t41 ,d4,d41 ,late ,bishop of ,southampton4 ,,the ,,place ,,of ,,miracles ,,in ,,religion4 ,the ,hulsean ,lectures for #ahia4 ,crown #hvo1 #es4 8,crisp definiteness of statement and clear enunciation of principles 444 will be distinctly welcome to those who feel that the ultimate test of revelation is not its external credentials1 but its power to stir the conscience40,guardian4 ,,macalister1 ,prof4 ,r4 ,a4 ,stewart1 ,f4,s4,a4 ,,the ,,excavation ,,of ,,gezer1 #aijbe ,,and #aijgi4 ,two ,volumes of ,letterpress and ,one ,volume of ,illustrations4 #d #ds4 net4 ,published for the ,committee of the ,palestine ,exploration ,fund4 ,,menzies1 the ,rev4 ,allan1 ,d4,d41 ,professor of ,biblical ,criticism in the ,university of ,st4 ,andrews4 ,,history ,,of ,,religion4 ,a ,sketch of ,primitive ,beliefs and ,practices1 and of the ,origin and ,character of the ,great ,systems4 ,revised ,third ,edition4 ,crown #hvo1 #es4 ,,milman1 the ,very ,rev4 ,henry ,hart1 ,d4,d41 ,late ,dean of ,st4 ,paul's4 ,,the ,,history ,,of ,,the ,,jews4 ,from the ,earliest ,period to ,modern ,times4 #c vols4 ,post #hvo1 #abs4 ,vol4 ,,ii4 ,out of ,print4 ,,the ,,history ,,of ,,early ,,christianity4 ,from the ,birth of ,christ to the ,abolition of ,paganism in the ,roman ,empire4 #c vols4 ,post #hvo1 #abs4 ,,the ,,history ,,of ,,latin ,,christianity1 including that of the ,popes to the ,pontificate of ,nicholas ,v4 #i vols4 ,post #hvo1 #cfs4 ,arrangements have been made with ,booksellers enabling them to offer special terms for complete sets of the above works4 ,a ,,biographical ,,sketch ,,of ,,henry ,,hart ,,milman1 ,d4,d41 late ,dean of ,st4 ,paul's4 ,with ,selections from his ,correspondence4 ,by his ,son1 ,,arthur ,,milman4 ,with ,portrait4 #hvo1 #afs4 ,,moberly1 the ,right ,rev4 ,george1 ,d4,c4,l41 ,late ,bishop of ,salisbury4 ,,dulce ,,domum3 ,,bishop ,,moberly1 ,,his ,,family1 ,,and ,,friends4 ,by ,miss ,c4 ,a4 ,e4 ,,moberly1 his ,daughter4 ,with ,illustrations4 ,demy #hvo1 #ajs4 #f;d4 net4 8,it is extremely difficult to take a detached view of this remarkable book4 ,criticism seems wholly out of place4 ,it does not apply to realities4 ,one would as soon think of criticising a beautiful view1 a spring morning1 an autumn sunsetanything that absolutely enters into and becomes part of oneself1 part of one's highest self4 ,that is what happens to the reader of these pages40,evening ,standard4 ,,moberly1 the ,rev4 ,r4 ,c41 ,d4,d41 ,late ,regius ,professor of ,pastoral ,theology in the ,university of ,oxford1 ,canon of ,christ ,church4 ,,problems ,,and ,,principles4 ,being ,papers ,theological and ,ecclesiastical4 ,edited by the ,rev4 ,r4 ,b4 ,,rackham4 ,demy #hvo4 ,cheap ,edition1 #fs4 net4 ,,christ ,,our ,,life4 ,sermons chiefly preached in ,oxford4 ,demy #hvo4 ,cheap ,edition1 #fs4 net4 ,,atonement ,,and ,,personality4 ,cheap ,edition4 ,demy #hvo1 #fs4 net4 ,,ministerial ,,priesthood4 ,six ,chapters preliminary to a ,study of the ,ordinal4 ,with an ,inquiry into the ,truth of ,christian ,priesthood and an ,appendix on the recent ,roman ,controversy4 ,second ,edition1 with a ,new ,introduction4 ,cheap ,edition4 ,demy #hvo1 #fs4 net4 ,,sorrow1 ,,sin1 ,,and ,,beauty4 ,three ,short ,series of ,addresses4 ,crown #hvo1 #bs4 #f;d4 net4 ,,undenominationalism as a ,principle of ,primary ,education4 ,demy #hvo1 #as4 net4 ,,muntz1 the ,rev4 ,w4 ,stephens1 ,d4,d41 ,vicar of ,st4 ,john's1 ,upper ,holloway4 ,,rome1 ,,st4 ,,paul ,,and ,,the ,,early ,,church4 ,showing the ,influence of ,roman ,law on ,st4 ,paul's ,teaching and ,phraseology1 and on the ,development of the ,church4 ,large ,crown #hvo1 #es4 net4 8,the author 444 offers valuable suggestions for further inquiry by ,new ,testament students4 ,he has provided a thoughtful work deserving their attention40,times4 ,,murray',s ,,illustrated ,,bible ,,dictionary4 ,combining ,modern ,research with ,ancient ,faith4 ,editor3 ,the ,rev4 ,,william ,c4 ,,piercy1 ,dean of ,whitelands ,college1 ,chelsea4 ,in ,one ,volume4 ,price #bas4 ,half-morocco1 #bes4 ,,special ,,features #a4 ,a ,volume of #a1jjj pages4 #b4 ,profusely ,illustrated1 with ,original ,sketches1 ,reproductions from ,photographs1 ,diagrams1 and ,coloured ,maps4 #c4 ,special attention has been paid to ,bibliography1 which has not before been attempted in a similar work of this size4 #d4 ,signed ,articles by ,leading ,scholars and ,experts4 ,the size and price of this ,dictionary make it available for many who cannot afford those published in several volumes1 or who wish for a more handy book of reference2 while the addition of ,bibliographies to all important articles enables those who desire to do so to pursue any subject further2 and the present volume should be found especially useful to students at the ,universities1 ,theological ,colleges and ,schools1 the busy parochial clergy1 and the laity4 ,special attention has been paid to the illustrations1 which it is hoped are such as will prove a really valuable aid to the understanding of the ,bible4 ,arrangements have been made with ,booksellers enabling them to offer special terms for the above work4 ,,murray',s ,,dictionary ,,of ,,christian ,,biography4 ,a ,,dictionary ,,of ,,christian ,,biography1 ,,literature1 ,,sects1 ,,and ,,doctrines4 ,edited by the ,very ,rev4 ,,henry ,,wace1 ,d4,d41 ,dean of ,canterbury1 and the ,rev4 ,,william ,c4 ,,piercy1 ,dean and ,chaplain of ,whitelands ,college4 ,in ,one ,vol41 #ajdj pp4 ,medium #hvo1 #bas4 net4 ,,his ,,grace ,,the ,,archbishop ,,of ,,canterbury1 in a letter to ,mr4 ,murray1 says38,in my movements backwards and forwards between ,lambeth and ,canterbury1 ,i almost fear that ,i may never have thanked you for sending me a copy of your one-volume ,dictionary of ,christian ,biography4 ,if ,i have already written1 pardon this further letter4 ,but ,i should like to tell you how greatly ,i value the book4 ,i have been using it for some of my work1 and am immensely struck by the way in which it seems to have been found possible to bring into this smaller compass practically everything of real importance to the general reader4 ,i am certain that the editors and yourself have done a great public service in placing this book upon our shelves40 ,,nielsen1 ,dr4 ,fredrik1 ,bishop of ,aarhus1 and formerly ,professor of ,ecclesiastical ,history in the ,university of ,copenhagen4 ,,the ,,history ,,of ,,the ,,papacy ,,in ,,the ,,nineteenth ,,century4 ,translated1 with the help of others1 by ,,arthur ,,james ,,mason1 ,d4,d41 ,master of ,pembroke ,college1 ,cambridge4 ,demy #hvo1 #b vols41 #bds4 net4 8,the present book does1 indeed1 support the high opinion expressed by ,dr4 ,mason in his preface of the spirit of scientific detachment1 warmth of heart1 and unfailing good humour displayed by ,danish students in their theological and historical studies40,church ,times4 8,roman ,catholic readers will find nothing in the tone of these volumes to shock them4444 ,works like these are bound to help to purify the ,church40,pall ,mall ,gazette4 ,arrangements have been made with ,booksellers enabling them to offer special terms for the above work4 ,,oesterley1 the ,rev4 ,w4 ,o4 ,e41 ,d4,d41 ,jesus ,college1 ,cambridge4 ,,the ,,doctrine ,,of ,,the ,,last ,,things--,,jewish ,,and ,,christian4 ,crown #hvo1 #cs4 #f;d4net4 ,what correspondents to the ,guardian say3 8,if a book is wanted which is at once cheap1 clear1 learned1 and up-to-date1 #8,the ,doctrine of the ,last ,things' may be strongly recommended4 ,in it the reader will find the ,old ,testament1 the ,apocalyptic literature1 the ,rabbinical writings1 and the ,new ,testament most carefully analysed and the results presented in a simple form4 ,in it there is ample material for many courses of ,advent sermons on modern but reverent lines40 8,will you allow me to make use of your columns to commend to my brethren1 as an invaluable help in their ,advent preaching1 ,dr4 ,oesterley's book8 ,it is popular and lucid in style1 scholarly in matter1 and illuminating in instruction4444 ,i do not myself know of any other book covering quite the same ground or so immediately helpful to the preacher in ,advent40 ,,life1 ,,death1 ,,and ,,immortality4 ,studies in the ,psalms4 ,crown #hvo1 #cs4 #f;d4 net4 8,dr4 ,oesterley traces with great clearness of definition and logical analysis the development and varying significance of these doctrines as they appear in the ,psalms1 reaching in the case of the ,future ,life an ultimate development far in advance of the rest of the ,old ,testament40,the ,times4 ,,ogle1 the ,rev4 ,arthur1 ,m4,a41 ,rector of ,otham1 ,maidstone4 ,,the ,,canon ,,law ,,in ,,medi,,val ,,england4 ,an ,examination of ,william ,lyndwood's 8,provinciale10 in reply to the late ,professor ,f4 ,w4 ,maitland4 ,large ,crown #hvo1 #fs4 net4 ,this book goes to the heart of a subject which is of intimate concern to every ,churchman4 ,it is a piece of constructive criticism and investigation dealing with the relations between the ,church and ,realm of ,england and the ,medival ,papacy as expressed in terms of law4 ,it is the first attempt to deal critically with the late ,professor ,maitland's famous treatise on 8,roman ,canon ,law in the ,church of ,england40 ,,petrie1 ,w4 ,m4 ,flinders1 ,d4,c4,l41 ,,ll4,d41 ,f4,r4,s4 ,,the ,,growth ,,of ,,the ,,gospels4 ,as ,shown by ,structural ,criticism4 ,crown #hvo1 #bs4 #f;d4 net4 8,an able and helpful contribution4444 ,professor ,petrie has dealt with one of the most difficult and important of literary problems in a novel1 striking1 and instructive manner1 and therefore deserves the hearty gratitude of students40,christian ,world4 ,,pollen1 ,,john ,,hungerford4 ,,john ,,hungerford ,,pollen1 #ahbjaijb4 ,by ,,anne ,,pollen4 ,with ,illustrations4 ,demy #hvo1 #aes4 net4 8,this ,life of ,john ,hungerford ,pollen will revive and keep in memory the name of a very able and attractive man1 whose varied activities in the worlds of religion1 politics1 and art ended about ten years ago4 ,it is not surprising that his family and friends should have wished for such a memorial1 and his daughter's work1 a labour of love1 undertaken in a spirit of most loyal affection1 has been carried out with marked literary skill4 ,several excellent portraits1 well reproduced1 do justice to ,mr4 ,pollen's fine features with their expression of mingled earnestness and sweetness1 and the charming decorative work of his later years is illustrated by plates1 some in colour1 and working drawings1 which should interest every student of architecture and its companion arts40,spectator4 ,,pollock1 the ,right ,rev4 ,bertram1 ,d4,d41 ,c4,v4,o41 ,bishop of ,norwich4 ,,the ,,bible ,,to-,,day4 ,demy #hvo1 #bs4 #f;d4 net4 8444 ,we hope it may be read very widely4444 ,the charge is written not only1 as we need hardly say1 with the utmost reverence1 but with admirable lucidity1 and with a persuasiveness too often lacking in the advocates of the higher criticism40,spectator4 ,,fellowship ,,with ,,the ,,departed4 ,a ,sermon ,preached in ,st4 ,mary ,magdalene ,church1 ,sandringham1 on the occasion of the ,dedication of the ,memorial to his late ,majesty ,king ,edward ,,vii41 of blessed and glorious memory1 on ,sunday1 ,october #bi1 #aiaa4 ,printed by command of ,his ,majesty the ,king4 ,in ,paper ,covers1 #f;d4 net4 ,,pratt1 ,helen ,marshall4 ,,the ,,cathedral ,,churches ,,of ,,england4 ,their ,architecture1 ,history1 and ,antiquities4 ,with ,bibliography1 ,itinerary1 and ,glossary4 ,a ,practical ,handbook for ,students and ,travellers4 ,illustrated4 ,crown #hvo1 #ajs4 #f;d4 net4 8,it fully carries out the promises of the description4 ,as a useful guide for the traveller we have met with no more suitable book2 while for the student unable to visit the actual buildings1 the description leaves nothing to be desired40,outlook4 ,,prayer ,,book4 ,,the ,,convocation ,,prayer ,,book4 ,being the ,book of ,common ,prayer1 according to the use of the ,church of ,england1 with altered ,rubrics1 showing what would be the condition of the ,book if amended in conformity with the recommendations of the ,convocations of ,canterbury and ,york in the year #ahgi4 ,post #hvo1 #es4 net4 ,,prothero1 ,rowland ,e41 ,m4,v4,o4 ,,the ,,psalms ,,in ,,human ,,life4 ,large ,crown #hvo1 #bs4 #f;d4 net4 ,also an ,edition1 printed on ,india paper1 and bound up with the ,authorised ,version of the ,psalms1 ,f'cap #hvo1 #es4 net4 8,the impression of the continuous influence exercised by #8,the ,psalms in ,human ,life' is without doubt very striking4 ,but it is very difficult to give within the compass of a review any notion of this effect40,spectator4 8,the great subject discussed by ,mr4 ,prothero in his fascinating book40,guardian4 ,,robertson1 the ,rev4 ,james ,craigie1 ,late ,canon of ,canterbury4 ,,history ,,of ,,the ,,christian ,,church1 from the ,apostolic ,age to the ,reformation4 #h vols4 ,post #hvo1 #fs4 each4 7,sold separately47 ,arrangements have been made with the booksellers enabling them to offer special terms for the above work complete4 ,,st4 ,,margaret',s ,,lectures4 ,,first ,,series1 #aijb ,,criticism ,,of ,,the ,,new ,,testament4 ,large ,crown #hvo1 #fs4 net4 ,,introduction1 ,,on ,,new ,,testament ,,criticism1 by ,prof4 ,wm4 ,sanday1 ,d4,d4,,manuscripts1 by ,f4 ,g4 ,kenyon1 ,d4,litt41 ,ph4,d4,,ancient ,,versions ,,of ,,the ,,new ,,testament1 by ,f4 ,c4 ,burkitt4,,the ,,history ,,of ,,the ,,canon ,,of ,,the ,,new ,,testament1 by ,prof4 ,f4 ,h4 ,chase1 ,d4,d4,,the ,,dates ,,of ,,the ,,new ,,testament ,,books1 by the ,rev4 ,a4 ,c4 ,headlam1 ,d4,d4,,historical ,,value ,,of ,,the ,,acts ,,of ,,the ,,apostles1 by ,j4 ,h4 ,bernard1 ,d4,d4 ,,second ,,series1 #aijc ,,studies ,,on ,,english ,,religion ,,in ,,the ,,seventeenth ,,century4 ,by the ,very ,rev4 ,h4 ,,hensley ,,henson1 ,d4,d41 ,dean of ,durham4 ,large ,crown #hvo1 #fs4 net4 ,,the ,,pr-,,laudian ,,church ,,of ,,england,,sabbatarianism,,the ,,presbyterian ,,experiment,,erastianism,,casuistry,,to leration4 ,,third ,,series1 #aijd ,,early ,,eastern ,,christianity4 ,by ,f4 ,c4 ,,burkitt1 ,lecturer in ,palography in the ,university of ,cambridge4 ,with ,illustrations4 ,large ,crown #hvo1 #fs4net4 ,,the ,,early ,,bishops ,,of ,,edessa,,the ,,bible ,,in ,,syriac,,early ,,syriac ,,theology,,marriage ,,and ,,the ,,sacraments,,barbaisan ,,and ,,his ,,disciples,,the ,,acts ,,of ,,judas1 ,,thomas1 ,,and ,,the ,,hymn ,,of ,,the ,,soul4 ,,fourth ,,series1 #aije ,,studies ,,of ,,english ,,mystics4 ,by the ,very ,rev4 ,w4 ,r4 ,,inge1 ,d4,d4 ,large ,crown #hvo1 #fs4 net4 ,,on ,,the ,,psychology ,,of ,,mysticism,,the ,ancren ,riwle ,,and ,,julian ,,of ,,norwich,,walter ,,hylton,,william ,,law,,the ,,mysticism ,,of ,,wordsworth,,the ,,mysticism ,,of ,,robert ,,browning4 ,,salmon1 the ,rev4 ,george1 ,d4,d41 ,late ,provost of ,trinity ,college1 ,dublin4 ,,an ,,introduction ,,to ,,the ,,study ,,of ,,the ,,new ,,testament4 ,crown #hvo1 #is4 ,,the ,,human ,,element ,,in ,,the ,,gospels4 ,a ,commentary on the ,synoptic ,narrative4 ,edited by the ,rev4 ,,newport ,j4 ,d4 ,,white1 ,d4,d41 ,assistant ,lecturer in ,divinity and ,hebrew in the ,university of ,dublin4 ,demy #hvo1 #aes4 net4 ,,scott1 the ,rev4 ,joseph ,john1 ,canon of ,manchester4 ,,the ,,life ,,of ,,christ4 ,a ,continuous ,narrative in the ,words of the ,authorised ,version of the four ,gospels4 ,with ,introduction1 ,commentary1 and ,notes4 ,with #b ,maps4 ,large ,crown #hvo1 #gs4 #f;d4 ,extract from ,canon ,scott's ,preface3 8,it has been pressed upon my attention for some time that many students and teachers are becoming afraid of the inroads on the ,bible made by ,modern ,criticism1 and shaken in their belief in its reliability4444 8,the ,introduction gives a summary of the conclusions on the ,criticism of the ,gospels which are accepted by the best ,english scholars4 8,the work itself has taken the form of a ,diatessaron or ,harmony of the ,gospels because ,i was advised a ,life of ,christ was needed44440 ,,the ,,making ,,of ,,the ,,gospels4 ,six ,lectures delivered during ,lent1 #aije1 in ,manchester ,cathedral1 #as4 net4 ,,the ,,apocalypse2 or1 ,revelation of ,st4 ,john the ,divine4 ,crown #hvo1 #cs4 #f;d4 net4 8,we hope that this volume will inspire those of its readers to whom the subject is new with a determination to study it further40,church ,times4 8,a thoroughly sane and scholarly contribution40,scotsman4 ,,scott1 the ,rev4 ,w4 ,major4 ,,aspects ,,of ,,christian ,,mysticism4 ,large ,crown #hvo1 #cs4 #f;d4 net4 ,an introduction to the study of ,christian ,mysticism1 including chapters on phases of mystical doctrine as exemplified in typical mystics1 such as ,dionysius1 ,eckhart1 ,suso1 ,behmen1 ,st4 ,teresa1 etc4 ,it is a brief statement of the elements of mystical teaching1 with illustrative extracts from the principal mystics' writings4 ,,simpson1 the ,rev4 ,f4 ,a41 ,fellow and ,lecturer of ,trinity ,college1 ,cambridge4 ,,ambassadors ,,in ,,bonds4 ,a ,sermon ,preached before the ,university of ,cambridge on ,sunday1 ,march #i1 #aiac4 ,in ,paper ,cover1 #f;d4 ,,simpson1 the ,rev4 ,w4 ,j4 ,sparrow1 ,chaplain of ,st4 ,mary's ,hospital1 ,ilford4 ,,roman ,,catholic ,,opposition ,,to ,,papal ,,infallibility4 ,an ,historical ,account of the ,growth and ,development of the ,doctrine and the ,opposition met with in the ,roman ,catholic ,church4 ,crown #hvo1 #fs4 net4 ,,smith1 ,preserved1 ,ph4,d4 ,,the ,,life ,,and ,,letters ,,of ,,martin ,,luther ,with ,portraits and ,illustrations4 ,demy #hvo1 #abs4 net4 ,the story of ,luther's epoch-making career told with both fulness and vigour1 with fine historical grasp1 and with an unusual biographic insight4 ,there have been many ,lives of ,martin ,luther1 but this thoroughly sound1 scholarly1 and interesting book will take its place among the best4 ,,smith1 ,sir ,william1 ,d4,c4,l41 ,,ll4,d4 ,a ,,dictionary ,,of ,,the ,,bible4 ,its ,antiquities1 ,biography1 ,geography1 and ,natural ,history4 ,by various writers4 ,edited by ,sir ,,wm4 ,,smith1 ,d4,c4,l4 and ,,ll4,d41 and the ,rev4 ,j4 ,m4 ,,fuller4 ,with numerous ,illustrations and ,maps4 #c vols4 ,medium #hvo1 #d #ds4 ,arrangements have now been made with the booksellers enabling them to offer special terms for the complete work4 ,intending purchasers should make application to their bookseller1 from whom all particulars may be obtained4 ,a ,,smaller ,,bible ,,dictionary4 ,for ,schools and ,young ,persons4 ,maps and ,woodcuts4 ,large ,crown #hvo4 ,cheap ,edition1 #bs4 #f;d4 net4 ,a ,,dictionary ,,of ,,christian ,,antiquities4 ,the ,history1 ,institutions1 and ,antiquities of the ,christian ,church4 ,by various writers4 ,edited by ,sir ,,wm4 ,,smith1 ,d4,c4,l41 and ,,archdeacon ,,cheetham1 ,d4,d4 ,with ,illustrations4 #b vols4 ,medium #hvo1 #c #acs4 #f;d4 ,this work is intended to furnish a complete account of the leading personages1 the ,institutions1 ,art1 ,social ,life1 ,writings1 and ,controversies of the ,christian ,church from the time of the ,apostles to the age of ,charlemagne4 ,it commences at the period at which the 8,dictionary of the ,bible0 leaves off1 and forms a continuation of it2 it ceases at the age of ,charlemagne1 because 7as ,gibbon has remarked7 the reign of this monarch forms the important link of ancient and modern1 of civil and ecclesiastical history4 ,it thus stops short of what we commonly call the ,middle ,ages4 ,arrangements have now been made with the booksellers enabling them to offer special terms for the complete work4 ,intending purchasers should make application to their bookseller1 from whom all particulars may be obtained4 ,,stanley1 the ,very ,rev4 ,arthur ,penrhyn1 ,d4,d41 ,late ,dean of ,westminster4 ,,lectures ,,on ,,the ,,history ,,of ,,the ,,jewish ,,church1 from ,abraham to the ,christian ,era4 ,with ,portrait1 ,maps1 and ,plans4 #c vols4 #bs4 #f;d4 net each4 ,,lectures ,,on ,,the ,,history ,,of ,,the ,,eastern ,,church4 ,with an ,introduction on the ,study of ,ecclesiastical ,history4 ,with ,map4 ,crown #hvo1 #bs4 #f;d4 net4 ,,historical ,,memorials ,,of ,,canterbury4 ,popular ,edition4 ,with #bd ,full-page ,illustrations and #b ,plans4 ,crown #hvo1 #bs4 #f;d4 net2 also #as4 net4 8,its price astonishes us3 #cjj pages and #ca full-page illustrations for half a crown6 ,the book is the most delightful which ,dr4 ,stanley ever wrote1 and one of the most instructive4 ,it is worthy of a great sale2 we hope it will have it40,london ,quarterly ,review4 ,,christian ,,institutions4 ,essays on ,ecclesiastical ,subjects4 ,crown #hvo1 #bs4 #f;d4 net4 ,,sinai ,,and ,,palestine ,,in ,,connection ,,with ,,their ,,history4 ,cheap ,edition4 ,with ,coloured ,maps4 ,demy #hvo1 #es4 net4 ,also in ,murray's ,shilling ,library4 ,,the ,,bible ,,in ,,the ,,holy ,,land1 being ,extracts from the above work for ,young ,persons4 ,with ,illustrations4 ,crown #hvo1 #as4 net4 ,,lectures ,,on ,,the ,,history ,,of ,,the ,,church ,,of ,,scotland1 delivered in ,edinburgh in #ahgb4 ,demy #hvo1 #gs4 #f;d4 ,,essays ,,chiefly ,,on ,,questions ,,of ,,church ,,and ,,state ,,from #ahej ,,to #ahgj4 ,crown #hvo1 #fs4 ,,life ,,and ,,correspondence ,,of ,,thomas ,,arnold1 ,d4,d4 ,with ,portrait4 ,crown #hvo1 #b vols41 #abs4 ,cheap ,edition4 ,with ,portrait and #af ,half-tone ,illustrations4 ,large ,crown #hvo1 #bs4 #f;d4 net4 ,,letters ,,and ,,verses ,,of ,,arthur ,,penrhyn ,,stanley4 ,edited by ,,rowland ,e4 ,,prothero4 ,demy #hvo1 #afs4 ,,recollections ,,of ,,arthur ,,penrhyn ,,stanley4 ,three ,lectures delivered in ,edinburgh1 in ,november #ahhb4 ,by ,,dean ,,bradley4 ,crown #hvo1 #cs4 #f;d4 ,,historical ,,memorials ,,of ,,westminster ,,abbey4 ,from its ,foundation to the year #ahgf4 ,with ,illustrations4 ,demy #hvo1 #aes4 ,arrangements have been made with ,booksellers enabling them to offer special terms for the above work4 ,,sturge1 ,m4 ,carta1 ,moral ,science ,tripos 7,cambridge74 ,,the ,,truth ,,and ,,error ,,of ,,christian ,,science4 ,a ,new and ,cheap ,edition4 ,large ,crown #hvo1 #bs4 #f;d4 net4 8,to disentangle the pseudo-metaphysics of #8,christian ,science' is a work which demands considerable patience 444 but ,miss ,sturge does her best to get at the real kernel of meaning and the substratum of truth which has given this movement its vitality4 ,every one who is at all interested in the subject would do well to secure and study this impartial analysis of it40,queen4 ,,talmage1 ,t4 ,,de ,,witt4 ,t4 ,,de ,,witt ,,talmage ,,as ,i ,,know ,,him4 ,by ,t4 ,,de ,,witt ,,talmage1 ,d4,d4 ,with a ,concluding ,chapter by ,mrs4 ,t4 ,,de ,,witt ,,talmage4 ,with ,portraits4 ,demy #hvo1 #abs4 net4 ,dr4 ,talmage enjoyed a world-wide reputation as one of the most popular preachers of the last century4 ,he was a great traveller1 and wherever he wentin ,england and even in ,russiahe enjoyed a remarkable popularity1 and huge crowds went to hear him preach4 ,his autobiography has been edited by his wife1 who adds the concluding chapter4 ,,trench1 ,g4 ,h4 ,,the ,,crucifixion ,,and ,,resurrection ,,of ,,christ ,,by ,,the ,,light ,,of ,,tradition4 ,crown #hvo1 #cs1 #f;d1 net4 8,a clear and connected account of the last days of the ,saviour4444 ,the narrative provides every detail of information the student could desire1 comprising the results of the latest research4 ,a very valuable and scholarly work40,globe4 ,,wace1 the ,very ,rev4 ,henry1 ,d4,d41 ,dean of ,canterbury4 ,,christianity ,,and ,,morality2 or1 the ,correspondence of the ,gospel with the ,moral ,nature of ,man4 ,the ,boyle ,lectures for #ahgd and #ahge4 ,crown #hvo1 #fs4 ,,the ,,foundation ,,of ,,faith3 ,being the ,bampton ,lectures for #ahgi4 ,demy #hvo1 #gs4 #f;d4 ,,prophecy1 ,jewish and ,christian4 ,considered in a ,series of ,warburton ,lectures at ,lincoln's ,inn4 ,crown #hvo1 #cs4 #f;d4 net4 ,,waggett1 the ,rev4 ,p4 ,n41 ,of the ,society of ,st4 ,john the ,evangelist1 ,cowley4 ,,the ,,holy ,,eucharist1 with other ,occasional ,papers4 #cs4 #f;d4 net4 8,the work of a thinker who has in him something of the poet and the mystic1 who yet is no recluse or vague dreamer1 but is in close and living contact with the facts of life and with the thoughts which men are thinking in the veritable world of to-day4444 ,it abounds in sentences of rare beauty and insight40,guardian4 ,,westcott1 the ,right ,rev4 ,b4 ,f41 ,d4,d41 ,d4,c4,l41 ,late ,bishop of ,durham4 ,,the ,,gospel ,,of ,,st4 ,,john4 ,with ,notes and ,introduction4 ,medium #hvo1 #ajs4 #f;d4 8,the completeness of ,westcott's famous volume in the #8,speaker's ,commentary' has become a proverb4 ,when ,dr4 ,sanday went to lecture on the criticism of the ,fourth ,gospel before an ,american audience he did not hesitate to say that #8we in ,england have a standard proposed to us by this commentary4'0,times4 ,,the ,,gospel ,,according ,,to ,,st4 ,,john4 ,the ,greek ,text ,revised1 with a ,revised ,english ,version4 #b vols4 ,demy #hvo1 #bds4 net4 ,for many years before his death the late ,bishop of ,durham had been engaged on a revision of the ,greek ,text of the ,gospel according to ,st4 ,john1 with ,notes4 ,a considerable part of the ,notes are those which already appear in the 8,speaker's ,commentary10 but these have been revised and enlarged4 ,the work is edited by the ,bishop's son1 the ,rev4 ,a4 ,westcott4 ,the ,churchman says38,westcott on ,st4 ,john has long been a familiar and welcome phrase to multitudes of ,bible students4 ,and these two volumes will make it a little more familiar and welcome1 for they represent the latest words of the great scholar on a subject that was1 perhaps1 nearest to his heart of all the work that he was enabled to accomplish40 ,,wolseley-,,lewis1 ,m4 ,,the ,,sevenfold ,,gifts4 ,introduction and ,prayers for the use of ,candidates for ,confirmation4 #afmo1 #bs4 #f;d4 8,we have nothing but praise for this little work4 ,it is written in a way which proves the writer's knowledge of and sympathy with young people1 and it is commendably free from the technical phraseology which creeps into most books of its kind1 to the confusion of youthful readers4 ,above all1 it is true and deep in all its teachings40,church ,times4 ,,cathedral ,,handbooks4 ,,northern ,,cathedrals,,york1 ,,ripon1 ,,carlisle1 ,,durham1 ,,chester1 ,,manchester4 ,with ,illustrations4 #b vols4 #bas4 ,,southern ,,cathedrals4,,winchester1 ,,salisbury1 ,,exeter1 ,,wells1 ,,rochester1 ,,canterbury1 ,,chichester1 and ,,st4 ,,albans4 ,with #acj ,illustrations4 #b vols4 ,crown #hvo1 #cfs4 ,,western ,,cathedrals4,,bristol1 ,,gloucester1 ,,hereford1 ,,worcester1 and ,,lichfield4 ,with #fj ,illustrations4 ,crown #hvo4 #afs4 ,,welsh ,,cathedrals4,,llandaff1 ,,st4 ,,david',s1 ,,bangor1 and ,,st4 ,,asaph',s4 ,with ,illustrations4 ,crown #hvo1 #aes4 ,arrangements have been made with booksellers enabling them to offer special terms for the above ,cathedral ,handbooks4 ,,gloucester ,,cathedral4#af ,illustrations4 #bs4 #f;d4 ,,hereford ,,cathedral4,with #ae ,illustrations1 #as4 #f;d4 ,,st4 ,,albans ,,cathedral4,with ,illustrations4 #fs4 ,,st4 ,,paul',s ,,cathedral4,with ,illustrations4 #ajs4 #f;d4 ,,worcester ,,cathedral4,with #g ,illustrations1 #as4 #f;d4 ,printed by ,hazell1 ,watson ,viney1 ,ld41 ,london and ,aylesbury1 ,england4 ,footnotes4 #a - ,also the alteration of the original question 7,st4 ,mark x4 #c71 8,is it lawful for a man to put away his wife80 by the addition of the words 8for every cause0 7,matt4 xix4 #c7 is most significant4 #b - ,de ,gest4 ,pelag4 v4 7#ae74 #c - #b ,cor4 iii4 #f4 #d - ,rom4 vii4 #i4 #e - ,de ,sp4 et ,lit4 #cd4 #f - ,see especially ,st4 ,john i4 #dab1 ,rom4 ii4 #adaf1 ,acts xvii4 #bbca4 #g - ,mill's ,three ,essays on ,theism1 p4 #bee4 ,pusey's ,univ4 ,sermons1 #ahfdgb1 8,god and human independence10 p4 #aj1 note #a4 #h - ,the ,sermon with the parallel passages is given at length in ,appendix ,i41 pp4 #bjb ff4 #i - ,if the reading1 and not the margin1 of the ,r4,v4 be right in ,mark x4 #bc1 #bd4 #aj - ,st4 ,john xiv4 #bf4 #aa - ,st4 ,matt4 vii4 #bh4 #ab - ,acts xvii4 #ca2 #a ,st4 ,john iii4 #bc4 #ac - ,wisdom ii4 #ab ff4 #ad - ,job i4 #ba4 #ae - #a ,tim4 vi4 #h4 #af - ,phil4 ii4 #g1 #b ,cor4 viii4 #i4 #ag - #b ,cor4 vi4 #aj1 #a ,cor4 iii4 #ba4 #ah - ,gal4 vi4 #e4 #ai - ,gal4 vi4 #b4 #bj - ,st4 ,matt4 viii4 #ag4 #ba - ,st4 ,john xii4 #bd1 #be4 #bb - #b ,cor4 i4 #d4 #bc - #b ,cor4 vii4 #aj4 #bd - ,institutes1 ix4 #aa4 #be - #a ,peter ii4 #bc #bf - ,ps4 xxxvii4 #bi4 #bg - ,st4 ,james ii4 #aeaf2 #a ,john iii4 #afah4 #bh - ,ps4 xviii4 #bdbf4 #bi - ,st4 ,matt4 xviii4 #bc f4 #cj - ,rom4 v4 #g4 #ca - ,job xlii4 #e1 ,st4 ,luke v4 #h2 and cf4 the vision which is the beginning of purification after death in ,cardinal ,newman's ,dream of ,gerontius4 #cb - ,hebr4 xi4 #bg4 #cc - ,st4 ,matt4 x4 #cd4 #cd - ,rev4 iii4 #aeaf4 ,these words mean1 ,i think1 not 8,i would that ye1 the ,church of ,laodicea1 were either morally worse than ye are or morally better02 but 8,i would that either ye were not ,christians at all or better ,christians40 #ce - ,c4 hr4 iv4 #ac4 #d4 #cf - ,qust4 #gc in ,exod4 #cg - ,hebr4 xii4 #af4 #ch - ,this is drawn out in ,appendix ii41 p4 #bah4 #ci - #b ,chron4 xix4 #e #h1 cf4 ,josephus ,antiq4 ,,iv4 viii4 #ad4 #dj - ,did4 xiv4 #b4 #da - ,cf4 vi4 #a1 8in order to be seen of men10 where the phrase is the same and describes the deliberate motive4 #db - ,st4 ,mark viii4 #ch4 #dc - ,see ,app4 iii4 p4 #bbg4 ,duty of the ,church with regard to divorce4 #dd - ,and it cannot be overlooked that in one of the passages of ,st4 ,paul's epistles where the law of the indissolubility of marriage is stated 7,romans vii4 #ac7 he is referring to the ,jewish law 7see ver4 #a7 which confessedly admitted exceptions1 and yet he does not allude to them4 #de - ,lev4 xix4 #ab2 ,deut4 vi4 #ac2 ,amos viii4 #ad4 #df - ,st4 ,matt4 xxiii4 #afbj4 #dg - ,ch4 v4 #ab4 #dh - #b ,cor4 i4 #ag1 #ah4 #di - ,is4 lxvi4 #a2 ,ps4 lviii4 #b4 #ej - ,st4 ,matt4 xxvi4 #fc4 #ea - ,st4 ,james i4 #bj4 #eb - ,i owe this thought1 ,i believe1 to an address given by the ,dean of ,chichester4 #ec - ,st4 ,mark xiv4 #egh4 #ed - ,st4 ,john ii4 #ai4 #ee - #a ,st4 ,peter ii4 #bc4 #ef - ,st4 ,matt4 xviii4 #ae4 #eg - ,st4 ,john xviii4 #bbbc4 #eh - ,acts xxv4 #ajaa1 cf4 xvi4 #cg4 #ei - #a ,cor4 vi4 #g4 #fj - ,the story is given from a ,norman-,french poem of the time of ,henry ,,iii1 probably by a ,westminster monk2 see ,lives of ,edward the ,confessor1 ,rolls ,series1 iii4 pp4 #ec1 #bjg4 #fa - ,didache #a4 ,it must not be forgotten that both ,st4 ,john 7#a ,john iii4 #ag7 and ,st4 ,james 7ii4 #aeaf7 are speaking of helping 8a brother0 or 8sister10 i4e4 a fellow-,christian4 ,and in those days there was an immense probability that a member of the ,christian society would be one who had character enough to profit by help4 ,but it soon became necessary to 8organize charity0 by desiring the faithful to give only indirectly through the bishop4 #fb - ,from the days of the sub-apostolic ,hermas1 who makes the responsibility rest wholly with the recipient of alms4 #fc - ,overton's ,life and ,opinions of ,w4 ,law1 p4 #bdd4 #fd - e4g4 ,job xxxi4 #bi2 ,exod4 xxiii4 #d4 #fe - ,lectures on the ,o4,t4 viii4 #b1 p4 #ahh4 #ff - 8,disfigure0 or possibly 8conceal0 their faces1 so that by a form of dress drawn over the face they may be shown to be persons going about as penitents4 #fg - e4g4 ,st4 ,matt4 xvii4 #ba2 ,st4 ,mark ix4 #bi2 #a ,cor4 vii4 #e4 #fh - #a ,cor4 ix4 #bg2 #b ,cor4 xi4 #bg4 #fi - ,gal4 iv4 #f4 #gj - ,hebr4 xii4 #bb4 #ga - ,it is not improbable1 as has been recently suggested by ,mr4 ,chase 7see below1 p4 #ace71 that this expression1 occurring side by side with 8this day10 is due to the use of the prayer both morning and evening4 ,in the morning ,christians prayed 8give us our bread to-day10 and in the evening 8give us our bread for to-morrow40 #gb - ,the difficulty experienced in regard to this clause by the early ,christians is well known4 ,i may refer to ,mr4 ,chase's ,lord's ,prayer in the ,early ,church 7,texts and ,studies1 ,cambridge1 #ahia71 pp4 #fj ff4 ,mr4 ,chase also points out the close resemblance between the 8,lord's ,prayer0 and our ,lord's own language of prayer or about prayer in the time of the passion4 8,father 444 ,thy will be done44440 8,pray that ye enter not into temptation40 8,i pray that thou shouldest keep them from the evil one40 ,there are other resemblances perceptible in the prayer recorded in ,st4 ,john xviii4 ,in the original language used by our ,lord 8,lead 7us not into temptation07 and 8,enter 7into temptation07 would only be different forms of the same verb4 #gc - #a ,cor4 iii4 #bb1 #bc4 #gd - ,st4 ,john vii4 #di4 #ge - ,st4 ,matt4 xviii4 #aeah4 #gf - ,st4 ,john xx4 #bc4 #gg - #a ,cor4 v4 #gh - #a ,thess4 v4 #ba4 #gi - #a ,john iv4 #a4 #hj - ,gal4 i4 #i2 #b ,john #ajaa4 #ha - ,rom4 viii4 #ad4 #hb - ,st4 ,luke vi4 #cgch4 #hc - ,col4 i4 #bh4 #hd - ,the reference is to the saying of ,hillel1 8,what to thyself is hateful1 to thy neighbour thou shalt not do2 this is the whole law and the rest is commentary0 7cp4 ,tobit iv4 #ae2 ,did4 i4 #c71 and to the similar maxim suggested by ,plato and current among the ,stoics4 #he - ,rom4 xiii4 #i4 #hf - ,st4 ,luke xiii4 #bcdi2 ,st4 ,john xxi4 #babb4 #hg - ,st4 ,john ii4 #bcbe4 #hh - ,st4 ,matt4 xvi4 #ag4 #hi - ,those not occurring continuously in chap4 vi4 are printed in italics4 #ij - ,this is a higher moral principle than that ,jewish method of 8making a fence to the law10 which is expressed in the ,didach #c4 8,be not prone to anger1 for anger leads to murder4444 ,be not lustful1 for lust leads to fornication40 ,the wrong condition of the will is1 according to our ,lord1 itself the evil1 apart from what it may lead to4 ,what is needed is not merely outward respectability or conformity1 but a right spirit4 ,humility both towards ,god and towards our fellow-men is simply the recognition of the truth about ourselves4 #ib - ,it can hardly1 however1 be denied that there are rare cases where untruthfulness in word becomes a duty owing to the social evil which verbal truthfulness would involve4 ,thus almost all men would think it right to lie to a would-be murderer in order to save a life4 ,i twice heard the late ,master of ,balliol1 who had great moral common sense1 in answer to the question what he would do in such a case1 reply3 8,i suppose ,i should tell the lie1 but ,i had rather not think about it beforehand or justify it afterwards40 ,this is the best answer in regard to such quite abnormal cases4 ,but there are certain more normal cases where professional reserve involves something approaching untruthfulness4 ,the lawyer1 doctor1 or ,cabinet ,minister may be asked a question which ought not to be asked1 and have no alternative but to give some more or less misleading answer1 or in effect disclose 7even by silence or refusal to answer7 a professional secret4 ,the 8seal of the confessional0imposed on the clergy 7with a gradually increasing stringency7 by the general law of the ,church and by the ,anglican canons of #afjc 7c4 #aac7;is an intensified case of such professional obligation of secrecy4 ,in such cases the possible moral evil is reduced to a minimum if society recognizes that what is known under a 8seal10 sacramental or professional1 is not included in the knowledge which is recognized in social life4 ,i have written the above because if there are circumstances1 however rare1 where a man would not act on the ordinary obligation of candid speech he had better give general public notice of it4 ,but ,i cannot feel satisfied with the reasonings of moralists1 ,jesuit1 ,anglican or ,protestant1 about the morality of the matter4 ,e4g4 ,newman ,smyth1 ,christian ,ethics 7,clark1 ,edin4 #ahib71 pp4 #chh ff4 #ic - ,eph4 iv4 #bh2 #a ,tim4 vi4 #ag1 #ah2 ,james v4 #d4 #id - ,the account of our duty to ,god and our duty towards our neighbour in our ,catechism is1 when quoted correctly 78in that state of life into which it shall please ,god to call me07 and interpreted rightly 78betters0 not meaning 8those keeping carriages071 admirable1 but of course very short4 #ie - ,it is perhaps hardly fair to say more than this4 ,christ simply exempted a particular case from a general prohibition1 leaving the ,church free in regard to it4 ,transcriber's ,notes4 ,the following corrections have been made in the text3 ,page #agf3 ,sentence starting3 ,the ,christian is to be4444 - #8,christain' replaced with #8,christian' 7,the ,christian is to be7 ,page ,index3 ,sentence starting3 ,sanhedrin4444 - #8,sanhedrim' replaced with #8,sanhedrin' 7,sanhedrin1 nature of17