sort, for in reference to a true worship Jesus teaches thus:

"But the hour cometh, and now is, when the worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.

“God is a spirit, and they that worship him must worship in spirit and in truth." (John 4: 23, 24.)

Hence it is evident that the true worship of God is the worship of a personal God by the consecrated feelings of his intelligent moral creatures.

This commandment, not to bow down to nor serve other gods, the Lord emphasizes by the declaration that he is a jealous God, "visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me"-"showing mercy unto thousands of them that love me, and keep my commandments."

Every one from self-examination will see that disobedience tends to alienation and separation between. himself and the Lord; and that a cheerful obedience tends to union and love, peace and joy.

35. STRINGENT LAWS AND NECESSITY THEREFOR. With reference to the Canaanites and other heathen peoples, it is said:

"Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and quite break down their images." (Exodus 23: 24.)

"Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me; for if thou serve

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their gods, it will surely be a snare unto thee." (Exodus 23: 32, 33.)

"Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen." (Deuteronomy 27: 15.)

These laws and regulations, and others of like sort, are often objected to by kind-hearted people on account of their severity; but they will be regarded as proof of God's good will when it is considered that no code of laws except a very stringent one would be effective in securing stubborn Israel from affiliation with the idolatrous peoples around them, and so thwarting the intention of God to make himself known as the One True God, loving righteousness and hating iniquity.

In the knowledge of which ground-principle in the constitution of the Creator, rests the well-being and the happiness of mankind.

The third commandment, which forbids taking the name of the Lord in vain, is violated when God's name-any of his holy names-are made use of lightly to express vexation with oneself, or imprecation of another.

Specially is his name taken in vain when we make a false statement under the sanctions of his name, swear falsely under oath, or make promises under like sanction.

A more extended notice of this subject will be found under the head "Veracity."

The fourth and fifth are considered under the

heads "Sabbath" and "Filial Duty," and most of the other commandments come under special heads.

This brief view has been given of the first three commandments relating specially to the great Lawgiver, because therein is valid testimony and the sufficient reason in confirmation of the logic of our intellectual and moral consciousness in positing the ground of right in the constitution of God. "Love with all the heart, soul and strength." "Be ye holy as I am holy," are the high requirements; and the student in moral science and the lover of moral culture will do well to lay it to heart that these are not idle words, but point to the veritable goal to be reached.

36. THE BEATITUDES.-General View: The Ten Commandments form a summary of Divine requirements and of duty. More specific or particular duties come under moral precepts, sentiments, virtues, or other suitable heads.

The best statement of moral precepts is to be found in the Beatitudes; in the Sermon on the Mount. (Matthew 5.)

The blessedness of the poor in spirit, of those . that mourn, of the meek, of those that hunger and thirst after righteousness, of the merciful, of the pure in heart, of the peace maker, of the persecuted for righteousness' sake, are sentiments in accord with man's intellectual and moral constitution, hence are` of universal acceptance, and are admired by all.

The ethic character in the beatitude is to be found in the reasons given for the blessedness, in the

beneficent results flowing from the exercise, from the activity of these kindly humanizing qualities, these graces of the soul. It is not meant, nor can it be implied, that this exercise and activity are displayed for the sake of the reasons and the results; not at all. The peculiar result that surely follows each of these blessed states is a pure moral result; it tends to the moral perfection of the soul. The action is that of cause and effect in moral relation. The consideration of the Beatitudes is, then, strictly within the bounds of moral science. Blessed are the poor in spirit; for theirs is the kingdom of heaven."

The First Beatitude:

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As to the first beatitude, as it affirms that the poor in spirit possess the kingdom of heaven, which is peculiarly God's kingdom, or a spiritual kingdom, the phrase "poor in spirit" must relate to one's humble opinion of himself--of his own fitness for the kingdom of heaven; for if he had a high opinion of himself, that very circumstance would be a disqualifying one. No man can come before God with the arrogance of a puffed-up spirit, to claim as his own right, or on his own merit, an entrance into the kingdom of heaven. "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Matthew 5:20.)

The Scribes and Pharisees were very particular to observe the letter of the law, to pay tithes of anise and cummin; but they neglected the spirit of the law-justice and mercy.

For the character of the Pharisee, we read:

“Two men went up into the temple to pray, the one a Pharisee, the other a publican. The Pharisee stood and prayed thus with himself: 'God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I possess.' (Luke 18: 10-14.) And the publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast saying: 'God be merciful to me a sinner.'"

The Pharisee illustrates the self-righteous, proud and haughty in spirit; the publican, the meek.

The Second Beatitude: "Blessed are they that mourn; for they shall be comforted."

We mourn for loss of property or of friends, but this does not restore them. This mourning may have a soothing effect to mitigate the poignancy of grief; but blessedness is found only in that mourning over our departures from moral rectitude which is accompanied with genuine repentance for our transgressions, which cleanses the soul, and restores it to joy in God's presence. They that thus mourn are comforted and blessed by an assurance of God's returning favor and acceptance; that favor which had been lost to the transgressor. King David's prayer in Psalms 51:10, 12, is: "Create in me a clean heart, O God; and renew a right spirit within Restore unto me the joy of thy salvation." The Third Beatitude: "Blessed are the meek; for they shall inherit the earth."

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The meek do not lack in courage; on the contrary the meek man is intrepid and brave, yet never pro