The Beatitudes and Other Sermons

WE are not come unto the mount that burned with fire, nor unto the sound of a trumpet, and the voice of ‘awfuP words.” With such accompaniments the old law was promulgated, but here, in this Sermon on the Mount, as it is called, the laws of the Kingdom are proclaimed by the King Himself; and He does not lay them down with the sternness of those written on tables of stone. No rigid “thou Shalt” compels, no iron “thou shalt not” forbids; but each precept is linked with a blessinoand every characteristic that is required is enforced by the thought that it contributes to our highest good. It fitted well Christ’s character, and the’ lips “into which grace is poured,” that He spake His laws under the guise of these beatitudes.

This, the first of them, is dead in the teeth of flesh and sense, a paradox to the men who judge good and evil by things external and visible, but deeply, everlastingly, unconditionally, and inwardly true.’ All that the world commends and pats on the back, Christ condemns, and all that the world shrinks from and dreads, Christ bids us make our own, and assures us that in it we shall find our true blessing. “The poor in spirit,” they are the happy men.

The reason for the benediction is as foreign to law and earthly thoughts as is the benediction of which it is the reason — “for theirs is the Kingdom of Heaven.” Poverty of spirit will not further earthly designs, nor be an instrument for what the world calls success and prosperity. But it will give us something better than earth, it will give us heaven. Do you think that that is better than earth, and should you be disposed to acquiesce in the benediction of those who may lose the world’s gifts but are sure to have heaven’s felicities?

Now, I think I shall best deal with these words by considering, most simply, the fundamental characteristic of a disciple of Jesus Christ, and the blessed issues of that character.

1. — First, then, the fundamental characteristic of Christ’s disciples.

Now it is to be noticed that Luke’s version of the Sermon on the Mount, which is much briefer than Matthew’s, omits the words “in spirit,” and so seems at first sight to be an encomium and benediction upon the outward condition of earthly poverty. Matthew, on the other hand, says “poor in spirit.” And the difference between the two evangelists has given occasion to some to maintain that one or the other of them misunderstood Christ’s meaning, and modified His expression either by omission or enlargement. But if you will notice another difference between the two forms in the saying in the two Gospels, you will, I think, find an explanation of the one already rfifcrred to; for Matthew’s Beatitudes are general statements, “Blessed are “; and Luke’s are addresses to the circle of the disciples, “Blessed are ye.” And if we duly consider that difference, we shall see that the general statement necessarily required the explanation which Matthew’s version appends to it, in order to prevent the misunderstanding that our Lord was setting so much store by earthly conditions as to suppose that virtue and blessedness were uniformly attached to any of these. Jesus Christ was no vulgar demagogue flattering the poor and inveighing against the rich Luke’s “ye poor” shows at once that Christ was not speaking about all the poor in outward condition, but about a certain class of such. No doubt the bulk of His disciples were poor men who had been drawn or driven by their sense of need to open their hearts to Him. Outward poverty is a blessing if it drives men to God; it is not a blessing if, as is often the case, it drives men from Him; or, as is still oftener the case, if it leaves men negligent of Him. So that Matthew’s enlargement is identical in meaning with Luke’s condensed form, regard being had to the difference in the structure of the two Beatitudes.

And so we come just to this question — What is this poverty of spirit? I do not need to waste your time in saying what it is not. To me it seems to be a lowly and just estimate of myself, my character, my achievements, based upon a clear recognition of my own necessities, weaknesses, and sins.

The “poor in spirit” — I wonder if it would be very reasonable for a moth that flits about the light, or a gnat that dances its hour in the sunbeam, to be proud because it had longer wings, or prettier markings on them, than some of its fellows. Is it much more reasonable for us to plume ourselves on, and set much store by, anything that we are, or have done? Two or three plain questions, to which the answers are quite as plain, ought to rip up this swollen bladder of. self-esteem which we are all apt to blow. “What hast thou that thou hast not received?” Where did you get it? How came you by it? How long is it j going to last? Is it such a very big thing after all? You have written a book; you are clever as an operator, an experimenter; you are a successful * student. You have made a pile of money in Manchester; you have been prosperous in your earthly career, and can aftbrd to look upon men that are failures and beneath you in social position with a t smile of pity, or of contempt, as the case may be. Well! I suppose the distance to the nearest fixed star is pretty much the same from the top of one ant-hill in a wood as from the top of the next one, though the one may be a foot higher than the other. I suppose that we have all come out of nothmg, and are anything, simply because God is everything. If He were to withhold His upholding and inbreathing power from any of us for one moment, we should shrivel into nothingness like a piece of paper calcined in the fire, and go back into that vacuity out of which His fiat, and His fiat alone, called us. And yet here we are, setting great store, some of us, by our quahties or belonsfincfs, and thinkinsf ever so much of ourselves because we possess them, and all the while we are but great emptmesses; and the things of which we are so proud are what God has poured into us.

You think that is all commonplace. Bring it into your lives, brethren; apply it to your estimate of yourselves, and your expectations from other people, and you will be delivered from the bigger half of the annoyances and the miseries of your present.

But the deepest reason for a habitual and fixed lowly opinion of ourselves lies in a sadder fact. We are not only recipient nothingnesses; we have something that is our own, and that is our will, and we have lifted it up against God. And if a man’s position as a dependent creature should take all lofty looks and high spirit out of him, his condition as a sinful man before God should lay him flat on his face in the presence of that Majesty; and should make him put his hand on his lips, and say, from behind the covering, “Unclean! unclean!” Oh, brethren, if we would only go down into the depths of our own hearts, every one of us would find there more than enough to make all self-complacency and self-conceit utterly impossible, as it ought to be, for us for ever. I have no wish, and God knows I have no need, to exaggerate about this matter; but we all know that if we were turned inside out, and every foul, creeping thing, and every blotch and spot upon these hearts of ours spread in the light, we could not face one another; we could scarcely face ourselves. If you or I were set, as they used to set criminals, up in a pillory with a board hanging round our necks, telling all the world what we were, and what we had done, there would be no need for rotten esfgfs to be flimcj at us; Ave should abhor ourselves. You know that is so. I know that it is so about myself, “and heart answereth to heart as in a glass.” And are we the people to perk ourselves up amongst our fellows, and say, “I am rich and increased with goods, and have need of nothing “? Do we not loiow that we are poor and miserable and blind and naked? Oh, brethren, the proud old saying of the Greeks, “Know thyself,” if it were followed out unflinchingly and honestly by the purest saint this side heaven, would result in this profound abnegation of all claims, in this poverty of spirit.

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