So, dear friends, be sure of this, that the one thing which ought to move a man to sadness is his own character. For all other causes of grief are instruments for good. And be sure of this, too, that the one thing which can ensure consolation adequate to the grief is bringing the grief to the Lord Christ and asking Him to deal with it. His first word of ministry ran parallel with these two Beat.i.tudes. When He spoke them He began with poverty of spirit, and pa.s.sed to mourning and consolation, and when He opened His lips in the synagogue of Nazareth He began with, 'The Spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings unto the poor, to give unto them that mourn in Zion a diadem for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.'

THE THIRD BEAt.i.tUDE

'Blessed are the meek! for they shall inherit the earth,'--MATT, v.

5.

The originality of Christ's moral teaching lies not so much in the novelty of His precepts as in the new relation in which He sets them, the deepening which He gives them, the motives on which He bases them, and the power which He communicates to keep them. Others before Him had p.r.o.nounced a benediction on the meek, but our Lord means far more than they did, and, both in His description of the character and in the promise which He attaches to it, He vindicates the uniqueness of His notion of a perfect man.

The world's ideal is, on the whole, very different from His. It inclines to the more conspicuous and so-called heroic virtues; it prefers a great, flaring, yellow sunflower to the violet hiding among the gra.s.s, and making its presence known only by fragrance. 'Blessed are the strong, who can hold their own,' says the world. 'Blessed are the meek,'

says Christ.

The Psalmist had said it before Him, and had attached verbally the same promise to the word. But our Lord means more than David did when he said, 'The meek shall inherit the earth.' I ask you to think with me now, first, what this Christian meekness is; then, whence it issues; and then, whither it leads.

I. What Christian meekness is.

Now, the ordinary use of the word is to describe an att.i.tude, or more properly a disposition, in regard to men, especially in regard to those who depreciate, or wrong, or harm us. But the Christian conception of meekness, whilst it includes that, goes far deeper; and, primarily, has reference to our att.i.tude, or rather our disposition, towards G.o.d. And in that aspect, what is it? Meek endurance and meek obedience, the accepting of His dealings, of whatever complexion they are, and however they may tear or desolate our hearts, without murmuring, without sulking, without rebellion or resistance, is the deepest conception of the meekness which Christ p.r.o.nounces blessed. When sorrow comes upon us, unless we have something more than natural strength bestowed upon us, we are all but certain, like fractious children when beaten, to kick and plunge and scream, or to take the infliction of the sorrow as being an affront and an injury. If we have any claim to this benediction, we must earn it by accepting our sorrows; then the accepted sorrow becomes a solemn joy, or almost akin thereto. The ox that kicks against the goads only does two things thereby; it does not get away from them, but it wounds its own hocks, and it drives the sharp points deeper into the ragged wounds. Let Him strike, dear friend, for when He strikes He cuts clean; and there is no poison on the edge of His knife. Meekness towards G.o.d is, first, patient endurance of His Will.

And, in reference to Him, it is, next, unquestioning docility and obedience. Its seat is in the will. When the will is bowed, a man is far on his road to perfection; and the meaning of all that G.o.d does with us--joys and sorrows, light and darkness, when His hand gives, and when His hand withdraws, as when His authoritative voice commands, and the sweet impulses of His love graciously constrain--is that our wills may be made plastic and flexible, like a piece of wrought leather, to every touch of His hand. True meekness goes far deeper down than any att.i.tude towards men. It lays hold on the sovereign will of G.o.d as our supreme good, and delights in absolutely and perfectly conforming itself thereto.

And then there follows, as a matter of course, that which is usually the whole significance of the word, the meekness which is displayed in our att.i.tude towards men. The truly meek heart remains unprovoked amidst all provocation. Most men are like dogs that answer bark for bark, and only make night hideous and themselves hoa.r.s.e thereby. But it is our business to meet evil with good; and the more we are depreciated, the more we are harmed, the more we are circled about by malice and by scorn, the more patiently and persistently to love on.

Ah, brethren, it is easy to say and hard to do thus; but it is a plain Christian duty. Old-fashioned people believe that the sun puts out the fire. I know not how that may be, but sure I am that the one thing that puts out the fire of antagonism and wrath and malice in those who dislike or would harm us is that we should persistently shine upon, and perchance overcome, evil with good. Provoked, we remain, if we are truly meek, masters of ourselves and calm and equable, and so are blessed in ourselves. Meekness makes no claims upon others. Plenty of people are sore all over with the irritation caused by not getting what they consider due respect. They howl and whine because they are not appreciated. Do not expect much of men. Make no demands, if for no better reason than because the more you demand the less you will get; and the less you seem to think to be your due, the more likely you are to receive what you desire.

But that is a poor, shallow ground. The true exhortation is, 'Be ye imitators of G.o.d, as dear children.'

Ah, what a different world we should live in if the people that say, 'Oh, the Sermon on the Mount is my religion,' really made it their religion! How much friction would be taken out of all our lives; how all society would be revolutionised, and earth would become a Paradise!

But there is another thing to be taken into account in the description of meekness. That grace, as the example of our Lord shows, harmonises with undaunted bravery and strenuous resistance to the evil in the world. On our own personal account, there are to be no bounds to our patient acceptance of personal wrong; on the world's account, there are to be no bounds to our militant att.i.tude against public evils. Only let us remember that 'the wrath of men worketh not the righteousness of G.o.d.' If contending theologians, and angry philanthropists, and social reformers, that are ready to fly at each other's throats for the sacred cause of humanity, would only remember that there is no good to be done except in this spirit, there would be more likelihood of the errors and miseries of mankind being redressed than, alas! there is to-day.

Gentleness is the strongest force in the world, and the soldiers of Christ are to be priests, and to fight the battles of the Kingdom, robed, not in jingling, shining armour or with sharp swords, nor with fierce and eager bitterness of controversy, but in the meekness which overcomes. You may take all the steam-hammers that ever were forged and batter at an iceberg, and, except for the comparatively little heat that is developed by the blows and melts some smell portion, it will be ice still, though pulverised instead of whole. But let it get into the silent drift of the Arctic current, and let it move quietly down to the southward, then the sunbeams smite its coldness to death, and it is dissipated in the warm ocean. Meekness is conqueror. 'Be not overcome of evil, but overcome evil with good.'

II. Notice whence this Christian meekness flows.

You observe the place which this Beat.i.tude holds in the linked series of these precious sayings. It follows upon 'poverty of spirit' and 'mourning.' And it follows, too, upon the 'comfort' which the mourner is promised that he will receive. It is the conduct and disposition towards G.o.d and man which follows from the inward experience described in the two former Beat.i.tudes, which had relation only to ourselves.

The only thing that can be relied upon as an adequate cold water _douche_ to our sparks of anger, resentment, retaliation, and rebellion is that we shall have pa.s.sed through the previous experiences, have learned a just and lowly estimate of ourselves, have learned to come to G.o.d with penitence in our hearts, and have been raised by His gracious hand from the dust where we lay at His feet, and been welcomed to His embrace. He who thus has learned himself, and has felt repentance, and has received the comfort of forgiveness and cleansing, he, and he only, is the man who, under all provocation and in any and every circ.u.mstance, can be absolutely trusted to live in the spirit of meekness.

If I have found out anything of my own sin, if my eyes have been filled with tears and my heart with conscious unworthiness before Him, oh, then, surely I shall not kick or murmur against discipline of which the main purpose is to rid me of the evil which is slaying me; but rather I shall recognise in the sorrows that do fall upon me, in the losses and disappointments and empty places in my life and heart, one way of G.o.d's fulfilling His great promise, 'From all your filthiness, and from all your idols, I will cleanse you.' The man who has thus learned the purpose, the highest purpose, of sorrow, is not likely to remonstrate with G.o.d for giving him too much of the cleansing medium.

In like manner, if we have, in any real way, received for our own the comfort which G.o.d gives to the penitent heart, we shall be easily pleased with anything that He sends. And if we have measured ourselves, not against ourselves, but against His law, and have found out how much we owe unto our Lord, it is not likely that we shall take our brother by the throat and say, 'Pay me that thou owest.' If any treat me badly, try to rob me, harm me, sneer at me, or turn the cold shoulder to me, who am I that I should resent that? Oh, brethren, we need, for our right relation to our fellows, a deeper conviction of our sinfulness before Him. Many of us are blessed with natural tendencies to meekness, but these are insufficient. Many of us seek to cultivate this grace from true and right, though not the deepest, motives. Let us reinforce them by that which comes from the consideration of the place which this Beat.i.tude holds in the wreathed chain, and remember that 'poverty of spirit' and 'mourning' must precede it.

Now, _there_ is a sharp test for us Christian people. If I have learned myself, and have penitently received G.o.d's pardon, I shall be meek with G.o.d and with man. If I am not meek with G.o.d and with man, have I received G.o.d's pardon? One great reason why so many of you Christian people have so little consciousness of G.o.d's forgiving mercy, as a constant joy in your lives, is because you have so little obeyed the commandment, 'Be ye imitators of G.o.d, and walk in love, as G.o.d hath forgiven and loved us.'

III. And now, lastly, note whither this meekness leads.

'They shall inherit the earth.' The words are quoted, as I have already said, from one of the psalms, and in the Psalmist's mouth they had, I suppose, especial reference to Israel's peaceful possession of the promised land, which in that Old Dispensation was made contingent on the people's faithfulness. In that aspect, and looking at this Sermon on the Mount as the programme of the King Himself, what a bucket of cold water such words as these must have poured on the hot Messianic expectations of the carnal Jew! Here was a King that did not expect to win back the land by armed rebellion against the Roman legions, but said, 'Be meek, and you will truly possess it, whether there is a Pilate in the procurator's house at Caesarea or not.'

But for us the words have a double reference, as all the promises annexed to these Beat.i.tudes have. They apply to the present; they apply to the future. And that is no mere looseness of interpretation, eking out an insufficient verification of them here upon earth by some dim hopes of a future fulfilment, but it flows from the plain fact that the gifts which a man receives on condition of his being a true disciple are one and the same in essence, and only differ in degree, here and hereafter. Circ.u.mstances alter, no doubt, and there will be much in that heavenly state unlike that which we experience here. But the essence of Christian blessedness is the same in this world and in the furthest reach of the shining but dim eternity beyond. And so we take the double reference of these words to be inherent in the facts of the case, and not to be a makeshift of interpretation.

There is a present inheritance of the earth which goes, as certainly as the shadow with the sunshine, with the meekness spoken of in our text.

Not literal, of course, for it is not true that this Christian grace has in it any tendency whatever to draw to itself material good of any sort. The world in outward possession belongs to the strong men, to the men of faculty, of force and push and ambition. If you want to get through a crowd, make your elbows as sharp, and your feet upon the toes of your neighbours as heavy as you can, and a road will be made for you; but, in the majority of cases, the meek man on the edge of the crowd will stop there.

Nor is it true that there would be any real blessedness, though the earth were ours in that outward sense. For you cannot measure happiness by the acre, nor does an outward condition of the most full-fed abundance, and of wealth beyond the dreams of avarice, and above the gnawings of care, ensure to any man even the shabby blessedness that the world knows, to say nothing of the solid beat.i.tude that Christ proclaims.

So we must go deeper than that for the meaning of 'inherit.' Whatever are our circ.u.mstances, it is true that this calm, equable, submissive acceptance of the divine will and obedience to it, and this loving and unresentful att.i.tude towards men, bring with them necessarily a peacefulness of heart which gets the highest good out of the modic.u.m of material supplies which G.o.d's providence may send us. It used to be the idea that G.o.ds and beatified spirits were nourished, not by the gross, material flesh of the sacrifices, but by a certain subtle aroma and essence that went up in the incense smoke. So Christ's meek men do live and thrive, and are blessed in a true possession of earthly good, even though their outward portion of it may be very small. 'Better is a little that a righteous man hath than the riches of many wicked.'

And, beyond that, there is a further fulfilment of this promise, upon which I venture to say but very little. It seems to me very probable that our Lord's words here fall in with what appears to be a general stream of representation throughout Scripture, to the effect that the perfected form of the Kingdom of G.o.d is to be realised in this renovated earth, when it becomes the 'new earth in which dwelleth righteousness.'

Whether that be so or no, at all events we may fairly gather from the words the thought that in the ultimate state of a.s.similation and fellowship with G.o.d and Christ to which Christian people have a right to look forward, there will be an external universe on which they will exercise their activities, and from which they will draw as yet unimagined delights.

But, at all events, dear brethren, we may be sure of this blessed thought, that they who meekly live, knowing and mourning their sin, and who meekly take to their hearts as their only hope the comfort of Christ's pardon and cleansing, who are meekly recipient, meekly enduring, meekly obedient, shall have in their hearts, even here, a quiet fountain of peace which shall make the wilderness rejoice and blossom as the rose, and hereafter shall be crowned with the lordship of all. Meekness overcomes, 'and he that overcometh shall inherit all things.'

THE FOURTH BEAt.i.tUDE

'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 Beat.i.tudes 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 up character, and stages which are separable and successive in thought may be simultaneous and coalesce in fact. But none the less is our Lord here outlining successive stages in the growth of a true Christian life. I shall have more to say about the place in the series which this Beat.i.tude holds, but for the present I simply ask you to remember that it has a background and set of previous experiences, out of which it springs, and that we shall not understand the depth of Christ's meaning if we isolate it from these and regard it as standing alone.

Then, another consideration is the remarkable divergence in this Beat.i.tude from the others. The 'meek,' the 'merciful,' the 'pure in heart' the 'peacemakers,' have all attained to certain characteristics.

But this is not a benediction p.r.o.nounced upon those who have attained to righteousness, but upon those who long after it. Desire, which has reached such a pitch as to be comparable to the physical craving of a hungry man for food or to the imperious thirst of parched throats, seems a strange kind of blessedness; but it is better to long for a higher--though it be unattained--good than to be content with a lower which is possessed. Better to climb, though the summit be far and the path be steep, than to browse amongst the herds in the fat valleys.

Aspiration is blessedness when it is worthily directed. Let us, then, look at these two points of this Beat.i.tude; this divine hunger of the soul, and its satisfaction which is sure.

I. Note, then, the hunger which is blessed.

Now 'righteousness' has come to be a kind of theological term which people use without attaching any very distinct meaning to it. And it would be little improvement to subst.i.tute for 'righteousness' the abstraction of moral conformity to the will of G.o.d. Suppose we try to turn the words of my text into modern English, and instead of saying, 'Blessed are those that hunger and thirst after righteousness,' say, Blessed are the men and women that long more than for anything else to be good. Does not that sound a little more near our daily lives than the well-worn and threadbare word of my text? Righteousness is neither more nor less than in spirit a will submitted to G.o.d, and in conduct the practice of whatsoever things are n.o.ble and lovely and of good report.

The production of such a character, the aiming after the perfection of spirit and of conduct, is the highest aim that a man can set before him.

There are plenty of other hungers of the soul that are legitimate. There are many of them that are bracing and enn.o.bling and elevating. It is impossible not to hunger for the supply of physical necessities. It is good to long for love, for wisdom. It is better to long most to be good men and women. For what are we here for? To enjoy? To work? To know?

Yes! But it is not conduct, and it is still less thought, and it is least of all enjoyment, in any of its forms, which is the purpose of life, and ought to be our aim here upon earth. We are here to learn to _be_; and the cultivation and production of characters that lie parallel with the will of G.o.d is the Omega of all our life in the flesh. All these other things, even the highest of them, the yearning desire

'To follow knowledge, like a sinking star, Beyond the furthest bounds of human thought,'

ought to be subordinate to this further purpose of being good men and women. All these are scaffolding; the building is a character conformed to G.o.d's will and a.s.similated to Christ's likeness.

That commends itself as a statement of man's chief end to all reasonable and thoughtful men in their deepest and truest moments. And so, whilst we must let our desires go out on the lower levels, and seek to draw to ourselves the various gifts that are necessary for the various phases and sides of our being, here is one that a man's own conscience tells him should stand clearly supreme and dominant--the hunger and thirst after righteousness.

Still further, notice how this desire, on which our Lord p.r.o.nounces His benediction, comes in a series. I know that all men have latent, and sometimes partially and fragmentarily operative in their lives and manifest on the surface, sporadic desires after goodness. The existence of these draws the line between man and devil. And there is no soul on earth which has not sometimes felt the longing to be better than it is, to its own consciousness, to-day. But the yearning which our Lord blesses comes after, and is the result of, the previous characteristics which He has described. There must be the poverty of spirit which recognises our own insufficiency and unworthiness; or, to put it into simpler words, we must know ourselves to be sinners. There must be the mourning which follows upon that revelation of ourselves; the penitence which does not wash away sin, but which makes us capable of receiving forgiveness. There must be the comfort which comes from pardon received; and there must be the yielding of ourselves to the Supreme Will, which is the true root of all meekness, in the face of antagonism from creatures and of opposition from circ.u.mstances. When thus a man's self-conceit is beaten out of him, and he knows how far he is from the possession of any real, deep righteousness of his own; and when, further, his heart has glowed with the consciousness of forgiveness; and when, further, his will has bowed itself before the Father in heaven, then there will spring in his heart a hungering and thirsting, deeper far and far more certain of fruition, than ever can be realised in another heart, a stranger to such experiences. Brethren, if we are ever to possess the righteousness which is itself blessed, it must be because we have the hunger and the thirst which are sharpened and accentuated by profound discovery of our own evil, lowly penitence before G.o.d, and glad a.s.surance of free and full forgiveness.

Then note, still further, how that which is p.r.o.nounced blessed is not the realisation of a desire, but the desire itself. And that is so, not only because, as I said, all n.o.ble aspiration is good, fulfilled or unfulfilled, and aim is of more importance than achievement, and what a man strongly wishes is often the revelation of his deepest self, and the prophecy of what he will be; but Christ puts the _desire_ for a certain quality here as in line with the _possession_ of a number of other qualities attained, because He would hint to us that such a righteousness as shall satisfy the immortal hunger and thirst of our souls is one to be received in answer to longing, and not to be manufactured by our own efforts.

It is a gift; and the condition of receiving the gift is to wish it honestly, earnestly, deeply, continually. The Psalmist had a glimpse of the same truth when he crowned his description of the man who was fit to ascend the hill of the Lord, and to stand in His holy place, with, 'he shall _receive_ the blessing from the Lord, and _righteousness_ from the G.o.d of his salvation.'

Of course, in saying that the first step towards the possession of this divinely bestowed and divinely blessed righteousness is not effort but longing, I do not forget that the retention of it, and the working of it into our characters, and out in our conduct, must be the result of our own continual diligence. But it is effort based on faith; and it is mainly, as I believe, the effort to keep open the line of communication between us and G.o.d, the great Giver, which ensures our possession of this gift of G.o.d. Dear friends, the righteousness that avails for us is not of our making, but of G.o.d's giving, through Jesus Christ.

So, before I pa.s.s to the other thoughts of my text, may I pause here for a moment? 'Blessed are they that hunger and thirst'--think of the picture that that suggests--the ravenous desire of a starving man, the almost fierce longing of a parched throat. Is that a picture of the intensity, of the depth, of our desires to be good? Do we professing Christian men and women long to be delivered from our evils and to be clothed in righteousness, with an honesty and an earnestness and a continuity of longing which would make such words as these of my text anything else, if applied to us, than the bitterest irony? Oh, one looks out over the Christian Church, and one looks--which is more to the purpose--into one's own heart, and contrasts the tepid, the lazy, the occasional, and, I am afraid, the only half-sincere wishes to be better, with the unmistakable earnestness and reality of our longings to be rich, or wise, or prosperous, or famous, or happy in our domestic relationships, and the like. Alas! alas! that the whole current of the great river of so many professing Christians' desires runs towards earth and creatures, and the tiniest little trickle is taken off, like a lade for a mill, from the great stream, and directed towards higher things.

It is hunger and thirst after righteousness that is blessed. You and I can tell whether our desires deserve such a name as that.

II. And now, secondly, the satisfying of this divine hunger of the soul.