, as it had never been
fulfilled before. For they would be required to surpass even the
Scribes and Pharisees in their observance of it, by keeping it in the
spirit, as well as in the letter; otherwise they would prove
themselves unfit for His Kingdom. And then followed examples of the
observance of some of the laws of old--such as the law of purity, and
the law against murder--in this enlarged spiritual sense; ending with
the exhortation, "Be ye therefore perfect, even as your Father which
is in Heaven is perfect" (S. Matt. v. 21-48).

One of the chief ways in which God's People had failed in their
service towards Him, was in the spirit in which they had discharged
their religious duties. Righteousness had become but another name for
formality. Prayers and alms and fasts had been turned into
opportunities for showing off before men, and for gaining the
reputation of sanctity. Consequently it was necessary that He should
lead back His hearers to the real meaning of these duties; and set
forth the principle which must guide His subjects in all their
religious acts--almsgiving, prayer, and fasting--namely, this; the
desire to please their "Father which is in Heaven" (S. Matt. vi.
1-18). And that there might be no mistake about the kind of rewards
which they might look for, He declared that they must "lay up for
themselves treasures in Heaven" (S. Matt. vi. 19-21); that is to say,
they must love and long for spiritual rewards, setting their hearts
upon higher things than this world can give. And the only way in which
they could do this, was by devoting themselves with their whole
strength to the service of God. For no half-service of God was
possible: "Ye cannot serve God and Mammon" (S. Matt. vi. 24). Then if
they lived for God, they might lay aside all over-anxious thoughts
about this present life. If they really gave themselves up to be His
subjects, they would certainly have all things ordered for them for
the best. "Seek ye first the Kingdom of God and His righteousness, and
all these things shall be added unto you" (S. Matt. vi. 33).

The Sermon ended with mentioning some of the difficulties which the
subjects of "The Kingdom of Heaven" would have to meet in the practice
of godliness. In the first place, in order to become His subjects they
would have to enter through a narrow gate, upon a path which few would
find. For whilst, on the one hand, "Wide is the gate and broad is the
way that leadeth to destruction, and