others hate the thoughts of having more lawn sleeves in the House of Lords; most earnestly do I hope that this very necessary and very practicable reform will be speedily carried out, and that men who aspire to serve in the ministry of the Church of England, will be given to understand that a sermon combining good doctrine with good sense, and good English, will form a part of their Ordination Exercises.”—P. xi.

We fear that the disease lies beneath the reach of this provision for its cure; and that until the parish Priest does more than is generally the case to ascertain the spiritual wants of his flock, and to gain their confidence, there ever will be a want of reality in the sermons addressed to them. Time and patience, constant watchfulness and close intercourse with those whom we have to teach and persuade, will go very far to make us acquainted with the subjects which will be most instructive, and the truths most necessary to be impressed on their mind. Once possessed with this knowledge, and inspired with an anxious desire to act upon it, without the thought of display and effect, with a simple determination to say what he considers to be best for the congregation to hear; we have little doubt but that the preacher will find that his language will become easy, and his style natural and earnest, free from the pedantry of a laboured composition; free also from that undue familiarity and exaggeration which, though they may ensure crowded Churches and excited listeners, will not animate the heart or awaken the conscience, or draw out and direct the best wishes and aspirations of the soul.

THE INTERNAL STRUCTURE AND ARRANGEMENT OF THE SERMON ON THE MOUNT.

IN reviewing Dr. Forbes' interesting treatise on the symmetrical structure of Scripture' in our September number, we had occasion incidentally to notice his analysis of the "Sermon on the Mount;" and while admitting the value of his remarks on certain isolated portions of the Sermon, yet expressed our opinion that, in regard to the particular end proposed to himself—namely, to trace out its leading divisions, the sequence of its subject-matter, the arrangement and mutual relation of its parts, and the general symmetry of the whole-we could not think he had been successful.

Our space will not admit of our following Dr. Forbes in his elaborate analysis. It will save confusion to treat the subject independently, and offer for our readers' consideration the view of the matter which commends itself to our own mind.

Olshausen tells us that "the Sermon on the Mount, in the form in which it is given us by S. Matthew cannot possibly have formed

a whole when delivered by JESUS." And it must be fully admitted that the internal connexion of its several sentences and sections, the progressive order of thought, the central aim and scope of the entire Sermon is by no means obvious at first sight; as indeed the numerous and ever-varying synopses of its contents, no less than the opinion just quoted, sufficiently attest.

Still, we strongly suspect that we are not really left without a clue to guide us in the prosecution of this interesting inquiry. In the very heart of the Sermon we cannot but think we meet with an index-how little soever it may have been hitherto regarded in this light-which conveys to us the very information we desire; not only pointing out the successive divisions or sections of the Sermon, but showing us, further, what is the leading thought of each section.

But before we proceed, let us ask, What does the Sermon on the Mount profess to be?

On the Mount of Beatitudes we meet our LORD as the archetypal Moses, the Law-giver of the New Covenant, formally introducing and inaugurating His everlasting Gospel: and the Discourse there delivered forms a compendious abstract of the moral teaching of the Kingdom of Grace-a complete ethical code-an authoritative manual of practical guidance, to be studied and exemplified by all who submit themselves to be ordered by His holy governance.

Now imbedded in the very centre and heart of the Sermon we meet with a short devotional epitome of its entire contents—a brief but comprehensive Prayer, in the few concise clauses of which is summed up and compressed (that thus it may be at once graven on the memory, presented perpetually as matter for supplication before GOD, and informed into the whole spiritual being) the full substance, burden, and essence of the complete Discourse :-the legitimate answer to the prayer (viewed, at least, in its relation to the petitioner) being the personal exhibition of every point of moral duty enjoined in the sermon.

It is simply, therefore, to be anticipated that, as in the central Prayer we have the whole teaching of the Sermon gathered up and concentrated, so inversely, in the Sermon itself we should meet with the natural expansion and unfolding of the Prayer; and hence, that while the latter forms a short summary of the former, the former should serve as the recognized exegetical development, and Divine commentary on the latter-the two reciprocally imparting and receiving light the one from the other. That this is really the case we feel forcibly persuaded; and further, that the regular sequence of thought and subject-matter in the Sermon is precisely the same as in the Prayer; each continuous section of the former forming a "plain," practical, and (which is of such infinite importance) Divine "commentary" on each successive petition of the latter. As the whole Prayer constitutes (as its very position indicates) the

kernel of the entire Sermon, so does each successive petition form the kernel of each successive section of that Sermon.

Let us briefly endeavour to show this.

:

First, then what was our LORD's parting injunction to His Apostles concerning the admission of members into His holy Church? They were to be baptized into the Name of the Blessed TRINITY, and instructed in whatsoever He had commanded. They were to have, therefore, not only a new Name impressed upon them, but a new nature thereto corresponding, implanted within them, and a new character externally manifested by them. With the unfolding of this new nature, and a delineation of the features of the Divine character to which the new Name is attached, the Sermon opens. And here we must beg our readers to notice that the chain of Beatitudes, which forms at once an introduction to, and a succinct compendium of, the whole subsequent Discourse-a practical compendium, as the LORD's Prayer forms a devotional one-stands in precisely the same relation to the entire body of the Sermon, as the introductory invocation ("Our FATHER Which art in Heaven,") does to the entire body of the Prayer. Moreover, the two introductions form a sort of complement and counterpart the one to the other. In the one we address GoD as our FATHER: in the other we learn what it is to be His children. We belong to God's Family-says the former. If we do, rejoins the latter, such and such are the features that must characterize us.

One further point here demands notice. We mean the solemn and crucial test which our LORD adds, by way of helping us to ascertain the extent to which this Divine Life is actually realized in us. The Godlike character has to be exhibited in a world lying under the dominion of the Enemy of GOD. If then, "all men speak well of us," and the world smiles on us, and we are on excellent terms with it, this character cannot be exhibited in its fulness in us. The one only perfect embodiment of the "Blessed" character—the onlybegotten Son, in the bosom of the FATHER-Was 'persecuted' and put to death. The character itself is still the same; still in absolute, essential antagonism to the "world lying in evil;" and still must-if it come in contact and collision with it—evoke, in some form or other, the malignant hatred and envenomed opposition of the world and its king. "Blessed are ye when men shall revile you and persecute you :" "Great is your reward in Heaven."

I. After the Introduction (ch. v. 3-12,) follows the first section of the Sermon, (v. 13-16) containing the first lesson-the first practical exhortation-the first direct precept. And what is it that our LORD would thus, first of all, press upon us? It is this: that we are not our own, but Another's: that we belong to God; and therefore, to God's honour and glory must live. We are called by a very Sacred Title. The Name of the HOLY TRINITY is on us. In us, therefore-through us-by us-upon us-this Name must

be hallowed; and honour given to "Our FATHER Which is in Heaven." This is the burden of the first section.

We have our several positions-so our LORD intimates—in society, in the world, in the Church in all these our FATHER must be glorified; and the Life-giving, self-diffusing, self-manifesting energy of the Sacred Name be felt and seen.

(i.) We have duties, each in our own immediate sphere. Placed in the midst of corruption, we must, like the "salt," silently, unobtrusively communicate life and health to all around, and let our correcting and vivifying influences be felt. And they must be felt if we are what we claim to be. Salt which seasons not is salt no longer. (v. 13.)

(ii.) We are placed, too, in the world, and have duties towards it, both active and passive. We have (a) to enable it to see, and (b) to be seen by it. We are (a) "the Light of the World," the representatives and organs of the True Light: we must therefore diffuse Light. Nay, if true receptacles of the great Name, we cannot help doing so. The sun must shine: so must we. But we have a further duty to the world-we have (b) to be seen by it. "A city set on a hill cannot be hid." For, not only are we to enlighten men-encircling them with the Light of Day without disclosing the instru mental source of that Light, but we are to be seen or rather, CHRIST is to be seen in us. And hence, the additional image of the noble City," the City of GOD," high and lifted up, rearing its lofty battlements far into the blue Heaven: seen, that is, by the world-but not as of the world-towering aloft above the earth and its concerns. (v. 14.)

(iii.) And still further: we have a position in the Church. We are the " Lamp" in the House, and have to keep the Sacred Flame of pure, unsullied doctrine ever burning bright. We must be constantly fed with the Holy Oil, and be ever communicating an evercommunicated radiance. (v. 15.) And thus, whether in the Church or in the world, we must "let our light so shine before men that they may see our good works, and glorify our FATHER Which is in Heaven." (v. 16.)

Here then we have our LORD's practical commentary on the first petition of His own Prayer. Here we see what we mean when we ask that our FATHER'S Name may be hallowed. Here we learn the dread responsibility which the possession of this Name entails upon us the vast amount of personal duty which it involves.

And here, we cannot fail further to observe the exquisite propriety and significance of the first Beatitude which corresponds with all this.

If we would really live the life of God's children, it is not ourselves that must live.; but "CHRIST" alone Who must "live in us." Our name has not to be hallowed, but God's Name. We have to be merely like the Cherubim, "full of eyes before and behind,"

be

purely receptive-absolutely nothing in ourselves, that we may everything in Him. Here then is the deep meaning of the first Beatitude" Blessed are the poor in Spirit." For our riches in CHRIST are in exact proportion to our own "poverty."

II. We come now to the second section, (v. 17-20) the leading subject of which is at once indicated by the thrice-repeated expression, "The kingdom of Heaven." It is addressed to all who desire to be enrolled as citizens of the Heavenly Kingdom, who profess a wish to be identified with its interests and to aid in its extension. Our LORD straitly reminds such, that His Kingdom, though doubtless one of Grace, is yet a kingdom of perfect, uncompromising Righteousness. It professes no antagonism to-nay, it is but the continuation and unfolding of the ancient Theocracy; and demands, no less than the former, implicit, unfaltering obedience. So far is it from holding out any prospect of relaxation from God's revealed Law-that Law which, as an expression of the Mind of the ALMIGHTY, is eternal as Himself—that its peculiar glory consists in this, that in IT for the first time the Law is fulfilled.

Here then we see the Christian in a new light-not now as an individual, but as the subject of a Kingdom. And we see further, what is the nature of this Kingdom, and what is wrapped up in the idea of personal subjection to its rule. As its full establishment in the world will result in the absorption into itself of all authority and power, and a universal subordination to its King; so does the setting up of it in any individual heart involve the surrender of "every thought to the obedience of CHRIST." There can be no divided service. "If I be a Master, where is Mine honour?" Hence our LORD would have His hearers count the cost, and not close in with His allegiance until they have fully realized the nature of the engagement into which they are entering. If they are willing without reserve, without compromise, to "fulfil all righteousness," then they may say heartily, "Thy Kingdom come." If not, they must choose some other king.

The submission, indeed, to the laws of the Kingdom will be found its own blessed reward; the "yoke easy," the "burden light," the "service perfect freedom;" but this, only in proportion to the reality and extent of the self-surrender. And this feature, it will be remembered, of unreserved submission and unquestioning obedience, is the second phase of character to which our LORD has attached a

1 Twice in this section our LORD uses this word 'come' with regard to Himself. 'I am come,'-1, as the Head and Representative of the kingdom. His personal Advent being one great stage in the progressive coming of the kingdom. Nor will this gradual coming ever cease until GOD's Law and Will being perfectly performed on earth, the object of the prayer will have been answered and the kingdom shall have fully come. If then we desire to know what are the results to be effected (as regards ourselves as well as others) by the full establishment of the kingdom, we have but to ask what are the objects for which our LORD came. This question He answers in the present section. He is "come to fulfil" Gov's righteous "law." (v. 17.)