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able a judgment upon it; if they do not vote it to be mere moping and melancholy, if not downright lunacy and distraction. And it is no wonder at all, that this judgment should be passed by those who know not God. Suppose, as two persons were walking together, one should suddenly stop, and with the strongest signs of fear and amazement, cry out, “On what a precipice do we stand! See, we are on the point of being dashed in pieces ! Another step, and we shall fall into that huge abyss! Stop! I will not go on for all the world !”-when the other, who seemed to himself at least equally sharp-sighted, looked forward and saw nothing of all this; what would he think of his companion, but that he was beside himself; that his head was out of order; that much religion (if he was not guilty of much learning) had certainly made him mad.

8. But let not the children of God, “the mourners in Sion,” be moved by any of these things. Ye, whose eyes are enlightened, be not troubled by those who walk on still in darkness. Ye do not walk on in a vain shadow : God and eternity are real things. Heaven and hell are in very deed open before you ; and ye are on the edge of the great gulf. It has already swallowed up more than words can express, nations, and kindreds, and peoples, and tongues; and still yawns to devour, whether they see it or no, the giddy, miserable children of men. O cry aloud! Spare not ! Lift up your voice to Him who grasps both time and eternity, both for yourselves and your brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! That ye may be brought safe through all the waves and storms, into the haven where you would be ! Weep for yourselves, till he wipes away the tears from your eyes. And even then, weep for the miseries that come upon the earth, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and “ the knowledge of the Lord shall cover the earth, as the waters cover the sea,”

SERMON XXII.

UPON OUR LORD'S SERMON ON THE

MOUNT.

DISCOURSE II.

Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteous

ness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy.

Matt. v. 5-7.

1. WHEN “the winter is past,” when “the time of singing come, and the voice of the turtle is hcard in the land;” when He that comforts the mourners is now returned, “that he may abide with them for ever;” when, at the brightness of his presence, the clouds disperse, the dark clouds of doubt and uncertainty, the storms of fear flee away, the waves of sorrow subside, and their spirit again rejoiceth in God their Saviour; then is it that this word is eminently fulfilled; then those whom he hath comforted can bear witness, “ Blessed,” or happy, “are the meck, for they shall inherit the earth.”

2. But who are the meck? Not those who grieve at nothing, because they know nothing; who are not discomposed at the evils that occur, because they discern not evil from good. Not those who are sheltered from the shocks of life by a stupid insensibility; who have, either by nature or art, the virtue of stocks and stones, and resent nothing, because they feel nothing. Bruto philosophers are wholly unconcerned in this matter. Apathy is as far from meekness as from humanity. So that one would not easily conceive how any Christians of the purer ages, especially any of the Fathers of the Church,

could confound these, and mistake one of the foulest errors of Heathenism for a branch of true Christianity.

3. Nor does Christian Meekness imply, the being without zeal for God, any more than it does ignorance or insensibility. No; it keeps clear of every extreme, whether in excess or defect. It does not destroy but balance the affections, which the God of nature never designed should be rooted out by grace, but only brought and kept under due regulations. It poises the mind aright. It holds an even scale, with regard to anger, and sorrow, and fear; preserving the mean in every circumstance of life, and not declining either to the right hand or the left.

4. Meekness therefore seems properly to relate to ourselves: but it may be referred either to God or our neighbour. When this due composure of mind has reference to God, it is usually termed Resignation; a calm acquiescence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, “ It is the Lord; let him do what seemeth him good.” When we consider it more strictly with regard to ourselves, we style it Patience or Contentedness. When it is exerted toward other men, then it is Mildness to the good, and Gentleness to the evil.

5. They who are truly meek, can clearly discern what is evil; and they can also suffer it. They are sensible of every thing of this kind, but still meekness holds the reins. They are exceeding “ zealous for the Lord of Hosts ;” but their zeal is always guided by knowledge, and tempered, in every thought, and word, and work, with the love of man as well as the love of God. They do not desire to extinguish any of the passions which God has for wise ends implanted in their nature; but they have the mastery of all: they hold them all in subjection, and employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions are applicable to the noblest purposes; even hatred, and anger, and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it.

6. It is evident, this divine temper is not only to abide but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain

“ We have need of patience, that after we have done (and suffered] the will of God, we may receive the promise." We have need of resignation, that we may in all cil'cunstances say, “Not as I will, but as thou wilt." And we have need of “gentleness toward all men ;” but especially toward the evil and thankful: ütheririse we shall be overcome of evil, instead of overcoming evil with good.

upon earth.

7. Vor does meekness restrain only the outward act, as the Scribes and Pharisees taught of old, and the miserable Teachers who are not taught of God will not fail to do in all ages. Our Lord guards against this, and shows the true extent of it, in the following words: “ Ye have heard, that it was said by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment: ”(ver. 21, &c.:)“ But I say unto you, That whosoever is angry with his brother without a cause, shall be in dauger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire."

8. Our Lord here rankis under the head of murder, crou that anger which gocs no farther than the heart; which does not show itself by any outward unkindness, no, not so much as a passionate word. “Whosoever is angry with his brother," with any mau living, seeing we are all brethren ; whosoever feels any unkindness in his heart, any temper contrary to love; whosoever is angry without a cause, without a sufficient cause, or farther than that cause requires, “ shall be in danger of the judgment;" Eroyos 55711; shull, in that moment, be obnoxious to the righteous judgment of God.

But would not one be inclined to prefer the reading of those copies which omit the word Exr, without ll cause? Is it not entirely superfluons? For if anger at persons be a temper contrary to love, how can there be a cause, a sufficient cause for it, -any that will justity it in the sight of God! Anger at sin we allow. In this sense, we may be

angry

and yet we sin not. In this sense our Lord himself is once recorded to have been angry. “He looked round about upon them with anger, being grieved for tlie hardness of their hearts." lle was grieved at the sinners, and angry at the sin. And this is undoubtedly right before God.

3." And whosoever shall say to his brother, Raca;”-Whosoever -hall give way to anger, so as to utter auy contemptuous word. It is obserred by Commentators, that Raca is a Syriac Word, which properly siguities, empty valivia foolishd; so that it

is as inoffensive an expression as can well be usel, toward one at whom we are displeased. And yet, whosoever shall use this, as our Lord assures us, "shall be in danger of the council;" rather, shall be obnoxious thereto: he shall be liable to a severer sentence from the Judge of all the earth.

“But whosoever shall say, Thou Fool;"-Whosoever shall so give place to the Devil, as to break out into reviling, into designedly reproachful and contumelious language, “shall be obnoxious to hell-fire;" shall, in that instant, be liable to the highest condemnation. It should be observed, that our Lord describes all these as obnoxious to capital punishment. The first, to strangling, usually inflicted on those who were condemned in one of the inferior courts; the second, to stoning, which was frequently inflicted on those who were condemned by the great Council at Jerusalem; the third, to burning alive, inflicted only on the highest offenders, in the “ Valley of the sons of Hinnom;" In Evwv, from which that word is evidently taken, which we translate Hell.

10. And whereas men naturally imagine, that God will excuse their defect in some duties, for their exactness in others; our Lord next takes care to cut off that vain, though common imagination. He shows, that it is impossible for to commute with God; who will not accept one duty for another, nor take a part of obedience for the whole. He warns us, that the performing our duty to God will not excuse us from our duty to our neighbour; that works of piety, as they are called, will be so far from commending us to God, if we are wanting in charity, that, on the contrary, that want of charity will make all those works an abomination to the Lord..

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee,”-on account of thy unkind behaviour toward him, of thy calling him, Raca, or Thou Fool; think not that thy gift will atone tor thy anger; or that it will find any acceptance with God, so long as thy conscience is defiled with the guilt of unrepented sin. “Leave there thy gift before the altar, and go thy way, first be reconciled to thy brother," (at least do all that in thee lies toward being reconciled,) “and then come and offer thy gift.” (Ver. 23, 24.) 11. And let there be no delay in what so nearly concerneth

Agree with thine adversary quickly; '--110w; upon the spot; “whilcs thou art in the way with him; '

any sinner

thy soul.

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