We have already looked at three gates to happiness. Let us now proceed to examine the five that still remain to us.

I. HUNGER AND THIRST AFTER RIGHTEOUSNESS.

1. This is a desire for righteousness on its own account, and not for its rewards. It is very different from the merely selfish wish to escape from the penalty of sin. Righteousness is regarded as an end in itself.

2. This is a deep appetite, like hunger and thirst. The most primitive, the most universal, the most imperious appetites are the types of this desire. In our better moments does it not wake up in us with an inexpressible longing? If we could but be like Christ the sinless!

3. It is rewarded by its own satisfaction. These hungry and thirsty ones are to be filled. Nothing but the object of the appetite will appease its craving.

4. Righteousness is attainable in Christ. The Epistle to the Romans shows how this Beatitude is realized in experience.

II. MERCIFULNESS. The previous Beatitude referred to the interior life and the personal desires of individual souls. This Beatitude concerns an attitude towards other people. Perfect happiness is not possible without a right regard to the social relations of life.

1. It is a peculiarly Christian view of those relations to see them in the light of mercy. We are to think especially of kindness

(1) to the helpless,

(2) to the undeserving,

(3) to those who have wronged us. This is just the Christ-spirit.

2. The reward of it is to be treated in a similar manner:

(1) even by men whose gratitude is worn;

(2) especially by God, who cannot pardon the unforgiving, and who makes our forgiveness of others the standard of his forgiveness of us (Matthew 6:12).

III. PURITY OF HEART. We have reached the holy of holies, the inner sanctuary of the Christian life. God regards the state of the heart as of supreme importance. He does not consider that we can have clean hands if we do not possess a pure heart. While foul imaginations are welcomed and gross desires cherished, the whole life is degraded in the sight of God. But the purity of heart has a wonderful reward reserved for it alone - the vision of God. Pure Sir Galahad can see the holy grail which great Sir Launcelot was doomed by his sin to miss. Here, as elsewhere, there is an essential connection between the grace and the reward. Sin blinds the soul; purity is clear-eyed in the spiritual world. Moreover, it is only to the pure in heart that the vision of God can be a reward. The impure would but be scorched by it, and would cry on the rocks and hills to cover them from its awful presence.

IV. PEACEMAKING. We now come to an active grace. The Christian is not to shut himself up in monastic seclusion, indifferent to the evils of the world around him. He is to interfere for its betterment. Peace is the greatest interest of nations, brotherhood the greatest requisite of society. Happy are they who can bring about such things. The process is dangerous and likely to be misunderstood, for the peacemaker is often regarded as an enemy by both sides of the quarrel. His reward, however, is great - to be accounted one of God's sons; like the only begotten Son, who is the Prince of peacemakers. The fitness of the reward springs from the fact that the work is most God-like.

V. PERSECUTION. How far-reaching is the prophetic gaze of Christ to foresee persecution when in the flush of early popularity! How honest is he to foretell it! How serene is his contemplation of it! He knows that there is a great beyond. Already the heavenly treasures are stored up for those who may lose all for Christ's sake. Fidelity till death is rewarded with a crown of life after death (Revelation 2:10). - W.F.A.

I. A few FEATURES OF THE DISPOSITION here commended. The term righteousness is variously used.

1. Sometimes it signifies rectitude.

2. Sometimes imputed righteousness.

3. Sometimes personal righteousness. But here it means —

(1)A death unto sin;

(2)A renunciation of the world;

(3)A deliberate choice of God.

II. Trace this disposition to ITS LEGITIMATE SOURCE.

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

1. It implies that their desires shall be satisfied.

2. It implies a plenitude of satisfaction.

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

1. Is the disposition possessed by us?

2. Have you an ardent desire for righteousness.

(J. Jordan.)

I. AN OBJECT OF CHRISTIAN DESIRE — righteousness. This is conformity to God's will. God is righteous.

1. Personal purity.

2. It also takes the form of doing right.

II. THIS OBJECT IS A MATTER OF DESIRE.

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

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

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

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

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

IV. THE POSSESSION OF THIS OBJECT IS HAPPINESS.

(W. Butcher.)

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

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

III. The PROGRESSIVENESS of the religious life.

IV. The SATISFACTION of the religious life.

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

1. Man may be measured by his desires.

2. Righteousness a supreme object of desire.

3. The desire is the measure of the supply.

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

(G. Elliot.)

1. Desire is a condition and prophecy of religious attainments.

2. This law of desire explains our spiritual poverty.

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

(Am. Hem. Monthly.)

I. He who would have the blessing promised in the text, must WANT righteousness — as a hungry man wants food. This tests the value of our superficial professions. In order to this longing he must perceive the intrinsic worth of the thing desired.

II. WHAT IS HERE MEANT by righteousness.

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

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

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

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

(E. H. Chaplin.)

I. THE STATE OR CONDITION described.

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

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

(W. Barker.)

I. WHAT IS THIS RIGHTEOUSNESS?

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

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

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

I. Do but HUNGER and you shall have righteousness.

(1)Hunger less after the world and

(2)more after righteousness.

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

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

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

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

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

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

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

I. An INFINITE fulness.

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

(2)As it hath its resplendency, so

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

II. It is a CONSTANT fulness.

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

2. God's fulness is overflowing and everflowing.

3. It is a never-failing goodness.

III. God fills the hungry soul with —

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

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

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

(Thomas Watson.)

I. WHAT IS HERE MEANT BY RIGHTEOUSNESS.

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

2. Imputed righteousness.

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

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

2. To desire ardently and intensely for spiritual sustenance.

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

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

(Bishop Ofspring Blackall, D. D.)

The utter starving of the soul, if we could see it as we see other things, would strike us as one of the saddest of things. When the shepherd, over in New York, had a house for the reception of orphan children, and on inspection it was found that the soup was very thin, that there was but little of it, that the food was most stingily dealt out, and that these children were gradually coming to be skin and bones by starvation charity, the whole city flamed with indignation. They threw open the door of the cell, and seized him by the throat, and pitched him in ignominiously. But look into your own soul and see how the things that are nearest to God are shut up in you. While your awakened appetites and passions are fully clothed, and are walking up and down the palace of your soul, having their own way, I hear a faint cry in some remote chamber thereof. It is conscience moaning and pleading for food; and. I hear the thundering rap of passions on the door as they say, "Hush! Be still! Are you never going to sleep? Will you never die?" In another quarter I hear the soul crying for food. "What ails you?" is the response; and a bone is thrown in for it to gnaw on.

(Beecher.)

It is not merely the single virtue of justice or rectitude — in fact, no virtue is absolutely single, if we look at it closely. A man cannot really have one virtue, and but one, genuine and complete. He cannot have one without having all virtues and all graces, for no one virtue or grace is complete without the intermingling of the life and reciprocal action of all the rest. We make a great mistake if we suppose otherwise. There have been men who could play delightful music on one string of the violin, but there never was a man who could produce the harmonies of heaven in his soul by one-stringed virtue. Can a man be thoroughly and strictly honest, and at the same time be a selfish man? Can he be temperate. Suppose a man, for instance, pursuing a course of virtue, a course of temperance, or of rectitude, has the promise that he shall be wealthy, and that he shall have long life — shall make a fortune, and shall be respected. This is all very good; but what is the essence of all this'? It is in being righteous; that is the great blessing. So that if you have a long life, it is a righteous life; and if you have wealth, it is righteous wealth, as you make a righteous use and disposition of it. With this, any condition is blessed; without it, no condition is blessed. So the essence of all promises is in the possession of this intrinsic righteousness.

(E. H. Chaplin.)

Now, the same law prevails in the mind. That is to say, outward activity grows from some sort of inward uneasiness or impulse. Hunger existing in the body works outwardly, first, into that industry which supplies it, and then enlarges gradually, and inspires a more complex industry. And so almost; all of life in its upper sphere proceeds from a kind of hunger which exists in the soul. Some yearning, or longing, or action, or some faculty developing itself and working to produce its appropriate gratification — this is the analogue; and the character, as formed by the faculties, answers to the industrial creations produced by sensations of hunger and thirst in the body.

(Beecher.)

JesusGalilee, JerusalemBlessed, Completely, Desire, Filled, Happy, Heart's, Hunger, Hungering, Righteousness, Satisfied, Thirst, Thirsting1. Jesus' sermon on the mount:
3. The Beattitudes;
13. the salt of the earth;
14. the light of the world.
17. He came to fulfill the law.
21. What it is to kill;
27. to commit adultery;
33. to swear.
38. He exhorts to forgive wrong,
43. to love our enemies;
48. and to labor after perfection.

Matthew 5:6

     4824   famine, spiritual
     4942   fulness
     5341   hunger
     5450   poverty, spiritual
     5580   thirst
     5787   ambition, positive
     5792   appetite
     8154   righteousness
     8158   righteousness, of believers

Matthew 5:3-6

     5554   status

Matthew 5:3-10

     4938   fate, final destiny
     7621   disciples, calling

Matthew 5:3-12

     1620   beatitudes, the
     2318   Christ, as prophet
     4020   life, of faith
     5874   happiness
     8117   discipleship, benefits

Matthew 5:3-48

     1660   Sermon on the Mount

Agree with Thine Adversary
Eversley, 1861. Windsor Castle, 1867. St. Matthew v. 25, 26. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing." This parable our Lord seems to have spoken at least twice, as He did several others. For we find it also in the 12th …
Charles Kingsley—All Saints' Day and Other Sermons

June 9. "Ye are the Light of the World" (Matt. v. 14).
"Ye are the light of the world" (Matt. v. 14). We are called the lights of the world, light-bearers, reflectors, candle-sticks, lamps. We are to be kindled ourselves, and then we will burn and give light to others. We are the only light the world has. The Lord might come down Himself and give light to the world, but He has chosen differently. He wants to send it through us, and if we don't give it the world will not have it. We should be giving light all the time to our neighbors. God does not put …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Eighth Beatitude
'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'--MATT. v. 10. We have seen the description of the true subjects of the kingdom growing into form and completeness before our eyes in the preceding verses, which tell us what they are in their own consciousness, what they are in their longings, what they become in inward nature by God's gift of purity, how they move among men as angels of God, meek, merciful, peace-bringing. Is anything more needed …
Alexander Maclaren—Expositions of Holy Scripture

Salt Without Savour
'Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.'--MATT. v. 13. These words must have seemed ridiculously presumptuous when they were first spoken, and they have too often seemed mere mockery and irony in the ages since. A Galilean peasant, with a few of his rude countrymen who had gathered round him, stands up there on the mountain, and says to them, 'You, …
Alexander Maclaren—Expositions of Holy Scripture

The First Beatitude
'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'--MATT. v. 2. 'Ye are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of "awful" words.' With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid 'thou shalt' compels, no iron 'thou …
Alexander Maclaren—Expositions of Holy Scripture

The Second Beatitude
'Blessed are they that mourn: for they shall be comforted.'--MATT. v. 4. An ordinary superficial view of these so-called Beatitudes is that they are simply a collection of unrelated sayings. But they are a great deal more than that. There is a vital connection and progress in them. The jewels are not flung down in a heap; they are wreathed into a chain, which whosoever wears shall have 'an ornament of grace about his neck.' They are an outgrowth from a common root; stages in the evolution of Christian …
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Beatitude
'Blessed are they which do hunger and thirst after righteousness: for they shall be filled.'--MATT. v. 6. Two preliminary remarks will give us the point of view from which I desire to consider these words now. First, we have seen, in previous sermons, that these paradoxes of the Christian life which we call the Beatitudes are a linked chain, or, rather, an outgrowth from a common root. Each presupposes all the preceding. Now, of course, it is a mistake to expect uniformity in the process of building …
Alexander Maclaren—Expositions of Holy Scripture

The Fifth Beatitude
'Blessed are the merciful: for they shall obtain mercy.'--MATT. v. 7. THE divine simplicity of the Beatitudes covers a divine depth, both in regard to the single precepts and to the sequence of the whole. I have already pointed out that the first of the series Is to be regarded as the root and germ of all the subsequent ones. If for a moment we set it aside and consider only the fruits which are successively developed from it, we shall see that the remaining members of the sequence are arranged in …
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Beatitude
'Blessed are the pure in heart: for they shall see God.'--MATT. v. 8. AT first hearing one scarcely knows whether the character described in this great saying, or the promise held out, is the more inaccessible to men. 'The pure in heart': who may they be? Is there one of us that can imagine himself possessed of a character fitting him for the vision of God, or such as to make him bear with delight that dazzling blaze? 'They shall see God,' whom 'no man hath seen at any time, nor can see.' Surely …
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Beatitude
'Blessed are the peacemakers: for they shall be called the children of God.' MATT. v. 9. This is the last Beatitude descriptive of the character of the Christian. There follows one more, which describes his reception by the world. But this one sets the top stone, the shining apex, upon the whole temple-structure which the previous Beatitudes had been gradually building up. You may remember that I have pointed out in previous sermons how all these various traits of the Christian life are deduced from …
Alexander Maclaren—Expositions of Holy Scripture

The New Sinai
'And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: 2. And He opened his mouth, and taught them, saying, 3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4. Blessed are they that mourn: for they shall be comforted. 5. Blessed are the meek: for they shall inherit the earth. 6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7. Blessed are the merciful: for they shall obtain mercy. …
Alexander Maclaren—Expositions of Holy Scripture

The Lamp and the Bushel
'Ye are the light of the world. A city that is set on an hill cannot be hid. 15. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.'--Matt. v. 14-16. The conception of the office of Christ's disciples contained in these words is a still bolder one than that expressed by the preceding metaphor, which …
Alexander Maclaren—Expositions of Holy Scripture

The New Form of the Old Law
'Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say …
Alexander Maclaren—Expositions of Holy Scripture

'Swear not at All'
'Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34. But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35. Nor by the earth; for it is His footstool; neither by Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever …
Alexander Maclaren—Expositions of Holy Scripture

Non-Resistance
'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.'--MATT. v. 38-42. The old law …
Alexander Maclaren—Expositions of Holy Scripture

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even …
Alexander Maclaren—Expositions of Holy Scripture

Redemption
"Ye shall therefore be perfect, as your Father in Heaven is perfect."--MATT. V. 48. "Wretched man that I am! who shall deliver from the body of this death? Thanks be to God, through Jesus Christ our Lord."--ROM. VII. 24, 25. We have studied the meaning of reconciliation through the Cross. We have said that to be reconciled to God means to cease to be the object of the Wrath of God, that is, His hostility to sin. We can only cease to be the objects of this Divine Wrath by identifying ourselves …
J. H. Beibitz—Gloria Crucis

On that which is Written in the Gospel, Matt. v. 16, "Even So Let Your Light Shine Before Men, that they May See Your Good Works,
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" [1934] said afterwards, "Take heed that ye do not your righteousness [1935] before men to be seen of them." [1936] For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. v. 22, "Whosoever Shall Say to his Brother, Thou Fool, Shall be in Danger of the Hell of Fire. "
1. The section of the Holy Gospel which we just now heard when it was read, must have sorely alarmed us, if we have faith; but those who have not faith, it alarmed not. And because it does not alarm them, they are minded to continue in their false security, as knowing not how to divide and distinguish the proper times of security and fear. Let him then who is leading now that life which has an end, fear, that in that life which is without end, he may have security. Therefore were we alarmed. For …
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 3 "Blessed are the pure in heart: For they shall see God. "Blessed are the peacemakers: For they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: For theirs is the kingdom of heaven. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the Prophets which were before you." …
John Wesley—Sermons on Several Occasions

The Christian Aim and Motive.
Preached January 4, 1852. THE CHRISTIAN AIM AND MOTIVE. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matthew v. 48. There are two erroneous views held respecting the character of the Sermon on the Mount. The first may be called an error of worldly-minded men, the other an error of mistaken religionists. Worldly-minded men--men that is, in whom the devotional feeling is but feeble--are accustomed to look upon morality as the whole of religion; and they suppose …
Frederick W. Robertson—Sermons Preached at Brighton

A Call to Holy Living
Too many persons judge themselves by others; and if upon the whole they discover that they are no worse than the mass of mankind, they give themselves a mark of special commendation; they strike a sort of average amongst their neighbors, and if they cannot pretend to be the very best, yet, if they are not the very worst, they are pretty comfortable. There are certain scribes and Pharisees among their acquaintance, who fast thrice in the week, and pay tithes of all they possess, and they look upon …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Persistency in Wrong Doing.
6th Sunday after Trinity. S. Matt. v. 25. "Agree with thine adversary quickly, while thou art in the way with him." INTRODUCTION.--I spoke to you the Sunday before last about the obstinacy of persisting in an opinion after you have good cause to believe that this opinion is unjust, or unreasonable. I am going to speak to you to-day of another form of obstinacy. SUBJECT.--My subject is Persistency in doing wrong, because you have begun wrong. This is only another form of the same fault. The other …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

"That the Righteousness of the Law Might be Fulfilled in Us,"
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us," &c. "Think not," saith our Lord and Saviour Jesus Christ, "that I am come to destroy the law,--I am come to fulfil it," Matt. v. 17. It was a needful caveat, and a very timeous advertisement, because of the natural misapprehensions in men's minds of the gospel. When free forgiveness of sins, and life everlasting, is preached in Jesus Christ, without our works; when the mercy of God is proclaimed in its freedom and fulness, …
Hugh Binning—The Works of the Rev. Hugh Binning

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