From this point onwards the plan of the discourse is not so apparent, and some have given up the idea of finding orderly sequence in it; yet there seems to be no insuperable difficulty, when the right point of view is taken. The perplexity seems to have arisen from supposing that at this point an entirely new subject begins, whereas all that follows on to chapter vii. 12, arranges itself easily under the same general head--the Righteousness of the Kingdom. According to this arrangement of the discourse there is an introduction of fourteen verses (v. 3-16), and a concluding passage of almost exactly the same length (vii. 13-27); while the main discussion occupies nearly three chapters, the subject throughout being the Righteousness of the Kingdom, dealt with, first as morality (v. 17-48), second as religion (vi. 1-18), and finally as spirituality (vi. 19-vii. 12), beginning and ending with a general reference to the law and the prophets (v. 17, vii. 12). The first of these divisions had to do with righteousness as between man and man;[5] the second with righteousness before God alone; while the third, on the consideration of which we now enter, deals with righteousness as between the children of the kingdom and the world in the midst of which it is set up. And just as in the paragraphs already considered we have been shown that our Lord came not to destroy but to fulfil the code of ethics, and the rules for Divine service in the law and the prophets, so in this it will be made equally apparent that He came not to destroy but to fulfil the principles involved in the political code by which Israel was separated from the nations of the world to be the Lord's peculiar people. The subject before us now, therefore, is the relations of the children of the kingdom to the world; and it is dealt with-- (1) _As regards the good things of the world._ From the Beatitudes we have already learned that the blessedness of the children of the kingdom is to consist not in the abundance of the things they possess, but in qualities of soul, possessions in the realm of the unseen. Yet the children of the kingdom cannot do without the good things of this world; what, then, has the law of the kingdom to say in regard to their acquisition and use? The subject is large and difficult; but with amazing clearness and force, comprehensiveness and simple practical utility, it is set forth in a single paragraph, which is also characterised by a surpassing beauty of language. As before, the straight and narrow path is marked off by cautions on the right and on the left. On the one side must be shunned the Scylla of _greed_, on the other the Charybdis of _care_. The one is the real danger of seeking too much, the other the supposed danger of having too little, of "the good things of life."