our facts and data, as those of nature are to the can we apply this theory,

natural philosopher; thus derived, to the explanation and elucidation of other passages, in order to show that our generalization is sound, and that the theory is true?

The theory, or doctrine is this:-THIS EARTH, IN A RENEWED AND GLORIFIED STATE, WILL BE THE ETERNAL ABODE OF THE RIGHTEOUS. How far can this be shown

to pervade the entire volume of revelation, as a fundamental truth on which its general truths and promises rest?

Let us take first a promise to the Righteous. And let us take the following, as given by our Lord Himself in His sermon on the Mount:- "BLESSED ARE THE MEEK:

FOR THEY SHALL INHERIT THE EARTH." (Matt. v. 5.)

Now here we have an "exceeding great and precious promise,” and one that is expressed in very plain and simple terms, without symbol or figure, or anything that can render its meaning doubtful or obscure. It is, moreover, an essentially practical one, not doctrinal, in the ordinary acceptation of the term, but solely designed to encourage the exercise of one of the practical graces of the Christian by the promise of a certain reward. Here, then, the meaning

may fairly be expected to be both evident and certain; and it must be exceedingly important also that we should be well acquainted with it; for the passage is no ordinary one; it occurs as one of a series which has challenged, in no ordinary degree, the earnest attention of the entire Christian world, and has received it. The Sermon on the Mount, and especially that part of it usually denominated "the Beatitudes,” may not improperly, perhaps, be regarded as the most striking and exalted of even our Lord's moral discourses, so much is there of the air of heaven and of divine authority in every line of it. It is enthroned in all our minds as something supremely beautiful and perfect. It is in the New Testament what the decalogue is in the Old. In the midst of it occurs the promise we are now considering. What is its meaning? What is it ordinarily supposed to mean? The fairest, and also the most desirable way to answer the question, will be to consult a few commentators who give the popular view of the subject; and if we can find one who may be justly taken as a representative of the whole, we may make his remarks the subject of examination. None have given the prevailing views upon the subject more

1

clearly and satisfactorily than Scott has done in his notes on our Lord's words. He expresses himself as follows:-"The temper itself (viz. meekness) is that of happiness; submission, resignation, peace, and love, are its essence; contentions, murmurs, and a thousand mischiefs and miseries are avoided by it: and it is said that 'the meek shall inherit the earth.' This, as it stands in the Old Testament (Ps. xxxvii. 10, 11), is spoken with reference to the promised land, the type of heaven; of which this meekness proves the possessor an heir, and for which it forms an essential qualification. But it also implies, that the meek, however poor in the world, have more actual comfort than any other persons; as if the whole of it were their inheritance. They are more beloved and respected in their families and connections, and are commonly left more undisturbed by their neighbours; they have more peace of conscience, tranquillity of mind, communion with God, and consolation from His spirit, than other men; and facts in general contradict the declamations of those who contend that such a temper

1 For SCOTT, as a commentator and divine, the writer of these remarks would desire to express his most profound respect and thankfulness.

and conduct will expose a man to intolerable injuries and evils in the world. Abraham is called the heir of the world;' and all believers are his children: and if Christ be ours,' all things are ours, both in this world and the next." This fairly gives the popular view of the subject, and it will be observed that there are two things in the statement that call for attention and observation. 1. In the first place, Canaan is declared to be a type of heaven, which is thus held out as an object of hope to the meek. 2. In the next place, the promise of the Saviour is also said to be even now fulfilled in the peaceable enjoyment which the meek have of the present earth, or world. Let us carefully examine these statements in order to see how far they will bear examination and meet the requirements of the case.

1. As to the first statement, it may be readily admitted, that when our Lord said, "Blessed are the meek, for they shall inherit the earth," he had before Him the corresponding expressions of the thirty-seventh Psalm. It must not, however, be forgotten that His statement is an independent one, resting on His own authority, and may be intended to convey either what the expressions of the Psalmist

convey, or much more. We know how much of what He taught is to be found in the Old Testament, but yet everything taught by Him assumes to some extent a new aspect, and in all cases becomes His own. But in the present instance, there need not be the slightest difficulty in admitting that He had regard to the thirty-seventh Psalm, and especially to its eleventh verse, when He gave utterance to the promise which we are now considering. As readily must it be admitted, that, throughout that Psalm, the term "earth," () is used primarily for the land of Canaan. But it cannot be confined to that, as our Lord's use of it in the passage before us abundantly shows, and as is, indeed, admitted by all. In short, this Psalm, and especially those parts of it which make a promise to the righteous that they shall inherit the earth," and, as it is added in the twenty-ninth verse, "shall dwell therein for ever," is one of those numerous prophecies of the Old Testament which have a double

1 The term occurs six times in this Psalm, viz. in verses 3, 9, 11, 22, 29, 34, though in our English version it is in some cases translated 'earth," and in others "land." It occurs altogether about 2342 times in the Old Testament.