temporal inheritance ? To inherit the earth is different from the blessedness of the first beatitude, which respects the covenant, the operations of the Trinity. Here it appears the special work, in all its fulness, of the Holy Spirit of the Father. What is the new heaven and the new earth to the believer? What he desires is righteousness, which dwells there for ever. This is the everlasting reward of the meek. In the exercise of meekness here, he will enlarge the capacity for that fulness concerning which it is said, "Righteousness shall descend from above, and spring up from the earth, and the knowledge of the glory of God shall cover the earth as the waters cover the sea."

The land of promise was ever the symbol of the Spirit of promise the believer's inheritance. That, which was visible and tangible, was, at the best, only symbolical of that which was invisible and spiritual. What, then, the land of promise was to the Jew, the new earth is to all men (Deut. xix. 14; Ps. xxv. 13, 14).

Thus, religious life is a present as well as a future experience, and will have its full development when the Kingdom shall be delivered up to the Father, and God will be all and in all. The covenant is essentially practical, and is distinctly brought before us in these first three beatitudes, having reference to each Person of the Trinity, respectively, in their gracious relation to man. So, then, to be poor in spirit, mourn for sin, and show meekness unto all men, attests, unmistakably, that we have inherited the rich and unspeakable blessings of a gracious and holy God.

XXIX.

MATTHEW v. 6.

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

HAVING regard to our preceding subjects, there can be here no need to prove what is righteousness. As there is but one faith, so there is but one righteousness; for there is but one Christ and one Spirit, even as we are called in one hope of our calling. Thus one Lord, one faith, one baptism-the truth it realised and outwardly expressed; and so we realise one God and Father of us all.

Failing to perceive the nature of the covenant, it is said: "It is a gross perversion of Scripture to interpret this passage as relating to the righteousness of Christ." Can any statement be more mischievous? What is the righteousness of Christ? Is it other than this one righteousness running throughout the Bible-Jehovah our righteousness—the subject of the whole Sermon on the Mount? Although it be true that every humble-minded Christian earnestly desires this, yet desire is not the fitness, is not the yoke, the cross; it is not the judgment of God in Christ. A hungering and a thirsting is related both to righteousness and holiness, without which no one shall see the Lord. Righteousness, then, is no speculation in theology, or fiction of merits, but an inward condition, imparted by the Spirit of the Son. It is our filial relation to God.

The Lord, in establishing us in this righteousness, shows

how intimately connected it is, how identified it is with our true life, and how, indeed, it rests with ourselves whether that life be sustained or not. He commanded His disciples, saying, "Preach." What were they to herald forth but that the kingdom of the heavens was at hand; therefore, they healed the sick, cleansed the lepers, raised the dead, cast out devils. In whatever form sin showed itself, hindering men from possessing and enjoying the truest life, they were to lift up Christ, that all might come to the Son for life. They had freely received, they were freely to give. Righteousness is the free gift of God to every man. The covenant is with all flesh; wherefore, it is the bounden duty of all who possess it, who know that they know their God, to communicate to others, or to provoke to jealousy those who oppose themselves, that all might come to the knowledge of the truth.

We must take care that the truth be in no wise affected by the speculative beliefs of men. Who is the wise man that may understand this? Who is he to whom the mouth of the Lord hath spoken, that he may declare it? (Jer. ix. 12.) We know that the tendencies of the age are only outward, and the teaching of the day confirms men in them. Thus have they forsaken the covenant of their God (Jer. xxii. 9). Shalt thou reign because thou closest thyself in cedar? (Jer. xx. 10-15.) Did not thy father eat and drink, and do judgment and righteousness? In other words, hunger and thirst after the righteousness of God?

If, then, this judgment be a reality, it may be asked, Should there be other desires than those now under consideration? The truth itself must be clearly apprehended, and then its experience will be the simplest and best answer. Desires there are which belong to our common nature, certain instinctive propensions, natural appetites; yet these are kept

under, ruled and regulated by the higher nature, as their tendency is, and ever will be, because of sin, to rebel. The flesh lusts against the Spirit and the Spirit against the flesh, for they are contrary. When, therefore, the natural desires and appetites are brought under, and so regulated that they serve the higher and spiritual nature, then it is that we truly understand how they are signs or expressions of these greater truths.

Righteousness is not to be confounded with holiness, which precedes it. Holiness is in unremitting and implacable hostility to sin. It is a consuming fire. Righteousness is the Divine life in all the glory of its perfections. There is no such thing as "progressive righteousness." The penny is one and the same to him who receives it at the eleventh hour as to him who receives it at the first or third. We are perfect in the Son; even as we are complete in Christ, in whom we possess the Spirit of the Son. Then, at any given moment, we do or we do not possess this perfection; for he that hath not the Spirit of Christ, is none of His. The gift of God is no more for one than for another. It is freely given to all, according to the measure of Christ, in whom we have a fulness of blessing.

It hath pleased the Lord to associate this righteousness with the sensations of hunger and thirst. This at once brings to our minds the heavenly banquet and rich provision of God, to which all are invited.

It appears that when the Lord had on one occasion reproved the Jews for their pride, selfishness, and love of human applause, one of the company, measuring his own religious feelings by the failings of others—a too common standardignorant of the nature of the Kingdom and God's rich gift to man, rose up, saying, "Blessed is he that shall eat bread in

the Kingdom of God." acceptable to some, the weaker had but a carnal apprehension of the truth. The feast he regards from a carnal point of view, which must be the case with all who think of it only as future, and estimate its privileges and blessings by their own carnal experience. The Lord, admonishing him, showed that it was not afar off. but a present blessing. The invitation iq, " Come, all things are now ready." This supper. to which men are now invited, is thus described by the prophet: ~ In this mountain shail the Lord of hosts make unto all people a feast of fat things, of wine on the lees, of fat things full of marrow, of wine on the less well refined. In this accumulation of ideas we may form some idea of its excellence. To this feast the good Shepherd, by His work. invites us. To it the Spirit, as He searches the whole house, invites us; and when the poor prodigal returns, obeys the truth according to Christ and the Spirit, he comes to the bosom of the everlasting Parent, he is embraced by the Father, and so partakes of that feast. "Behold," says the Lord, "I stand at the door and knock; if any man hear my voice, and open the door, I will come unto him, and will sup with him and he with me." He shall partake of what I partake. He shall receive me, and in receiving me he shall receive all the fulness of God; for exceeding great and precious are the promises of God that we should be partakers of the Divine nature.

However mich an jaculation might be

If, then, we have not an appetite for this righteousness of God, it is because the condition preceding is wanting; but if we have put on the Son of David, and so are in Christ, then, like the psalmist, we shall be athirst for the living God, even as the hart panteth for the water-brooks. Thus, amid circumstances that would stifle hope, have we an earnest desire for the righteousness of God.