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BLESSED ARE THEY;

OR,

Thoughts on the Beatitudes

BY

Rev. Jesse S. Gilbert, A. M.

AUTHOR OF

"THE OLD PATHS," Etc.

PATERSON, N. .(. :
Carleton M. Herbiok.
1890.

Entered according to act of Congress, in the year 1S90, by
JESSE S. GILBERT,
In the office of tlie Librarian of Congress, at Washington, D. C.

CHAPTER L

The Sermon on the Mount.

This discourse is so called from the place of its de
livery. "And seeing the multitudes, he went up into a
mountain : and when he was set, his disciples came unto
him. And he opened his mouth and taught them say-
ing." The question naturally arises : From what mount
or hill did Christ deliver this memorable address ? By
universal consent, we must select one of the many hill
tops in the vicinity of the Sea of Galilee. This is a
region of great natural beauty. Josephus has left us
a glowing description of its charms. Modern travelers
bear the same testimony.
Tradition has chosen for the particular spot, a hill
known as_MguntJEattin, and on account of this tradition
called the Mount of Beatitudes. Of this hill, Stanley, a
very careful and exact observer, gives the following de
scription :
"This mountain, or hill, for it only rises sixty feet
above the plain, is that known to pilgrims as the Mount
of Beatitudes, the supposed scene of the Sermon on the
Mount. The tradition cannot lay claim to any early
date ; it was in all probability suggested first to the
Crusaders by its remarkable situation. But that situa
tion so strikingly coincides with the intimations of the

4
Gospel narrative as almost to force the inference that in
this instance the eyes of those who selected the spot
were for once rightly directed. It is the only height
seen in this direction from the shores of the Lake of
Gennesareth. The plain on which it stands is easily ac
cessible from the lake, and from that plain to the sum
mit is but a few minutes walk. The platform at the
top is evidently suitable for the collection of a multitude
and corresponds precisely to the 'level place' (Luke vi,
17, mistranslated plain) to which he would 'come down'
as from one of its higher horns to address the people.
Its situation is central both to the peasants of the Gali
lean hills and the fishermen of the Galilean Lake, be
tween which it stands, and would therefore be a natural
resort both to Jesus and his disciples (Math, iv, 25-v. i)
when they retired for solitude from the shores of the
sea, and also to the crowds who assembled from Galilee,
from Decapolis, from Jerusalem, from Judea, and from
beyond Jordan. None of the other mountains in the
neighborhood could answer equally well to this descrip
tion, inasmuch as they are merged into the uniform
barrier of hills round the lake, whereas this stands sep-
erate, — 'the mountain,' — which alone could lay claim
to a distinct name, with the exception of the one height
of Tabor, which is too distinct to answer the require
ments."* This address of our Lord may with great propriety
be called his inaugural jiscourse. It was delivered
¦primarily tothSatweTve Apostles, whom he had just
called and set apart to the work of preaching and
spreading the Gospel, but also to the people who
?Stanley's Sinai and Palestine, pp. 360, 301 (2d ed., SOS, 360.)

thronged to hear him. In this sermon is set forth the
character and principles of the Kingdomjrf heaven, that
true Kingdom, compared with™ which all earth-born
kingdoms and dominions are but shadows and dreams.
A sharp contrast is drawn between it and the traditional
and ceremonial religion of the Scribes and Pharisees,
and a no less sharper contrast between it and the worldly
and godless spirit of the gentile world.
Christ had been accused of disregarding the law of
Moses! From "this chafge~Ee fully vindicated himself.
He showed that he came not to destroy, but to fulfill,
that in reality his kingdom had greater requirements
than the old Mosaic law.
The old law said : " Thou shalt not kill" ; but the
law of Christ condemns the angry look, the revengeful
thought. It was said to them of old time : "Thou shalt not
commit adultery"; but Christ's kingdom required purity
of thought and motive, of speech and look. The purity
of the old dispensation was outward and ceremonial,
the kingdom of heaven demands the inner purity of the
heart. All through this inaugural discourse, our Lord
sets forth the spiritual nature and requirements .of _his .
kingdom, in sharp contrast with the formal and ceremo
nial nature of the Mosaic law, especially as interpreted
by the Scribes and Pharisees. The old prophets spoke
of Christ in two very different ways. Sometimes they
portrayed him as "a man of sorrows," "despised and re •
jected of men," "a root out of a dry ground," having "no
form nor comeliness," wounded, bruised, suffering, dy
ing. At other times they beheld him as a mighty con-

6
queror, ruling the nations with a rod of iron, clad in all
the vestments of royalty, every knee bowing before
him, and every tongue singing his praise.
The Scribes and Pharisees discarded all the pro
phecies bearing upon his humiliation, dwelt only upon
those declaring his glory and gave to them a worldly and
material interpretation.
Hence, they expected the Messiah to come in pomp
and glory, to deliver them from the galling bondage of
Borne, to reign as a temporal prince, and to make their
nation the ruling power of the world. To such ex
pectations Christ came as ' a great disappointment.
Born in poverty, reared to manhood in obscure and ill-
reputed Nazareth, surrounded by a bodyguard of tax-
gatherers and fishermen, he was anything but the Mes
siah of Eabbinical expectation.
In this sermon Christ set forth th_e_ true nature of
his kingdom. It is not a kingdom of worldly rule and
pomp, yet a true kingdom, having its home in the
heart and its subjects wherever sin yields to grace. It
is to endure after all the kingdoms and powers of earth
have become but memories of the past. Founded upon
the eternal rock of truth, meeting the wants and aspira
tions of the human soul in every age, no wave of oppo
sition can shake, no malice of earth or hell destroy it.
We have now in our mental vision the whole scene.
the Preacher, the place, the audience, the discourse, and
what a wondrous scene it is; fit subject for the pencil of
the grandest artist ever born. A vast multitude hang
upon the iips of the Galilean peasant]
It is not a gray-haired expounder of Babbinical
lore whom they have thronged to hear, but the humble

teacher of Nazareth, untaught in the schools of human
philosophy, and but little over thirty years of age. His
wisdom is the wisdom of heaven, his maxims and prin
ciples are not those commonly practiced among men,
but such as those only can receive, into whose hearts
the light of the divine kingdom has shone. He proclaims
new and wondrous truth with such calm assurance, such
serene authority, that the people are astonished beyond
measure, because "he taught them as one having autho
rity, and not as the Scribes." Thus is it ever. Assur
ance, authority, give the soul depth, and depth is always
calm. The man who storms and raves is the man who
doubts the truth of his own teaching.
The words of Jesus are as serene and clear as the
morning star, as bright and potent as the rays of the
noon-day sun: "How sweetly flow'd the gospel's sound
From lips of gentleness and grace,
While list'ning thousands gathered 'round,
And joy and reverence filled the place.
Prom heaven he came, of heaven he spoke,
To heaven he led his foll'wers 'way ;
Dark clouds of gloomy night he broke,
Unvailing an immortal day. "
The language in which these teachings of Jesus
were uttered is no longer a living tongue among men :
the dynasties that then ruled the world have passed
away; the systems of philosophy taught in the schools
at that time have long since ceased to reign in the em
pire of thought ; but those words of Jesus are to day
the grandest and most potent force on earth.

Devoted men and women are bearing them to the £
most remote nations of the world. Peace and purity
reign among men, just in proportion as they come up to
the moral teachings and divine life set forth in this
sermon on the mount. The general __adopiikax-of^its
spirit and principles-would transform the world into a
very Eden of blessing and gladness. Love, kindness
and purity would dwell in every heart. The sword of
war would rust away in its scabbard. The black waters
of intemperance and crime would no longer deluge the
earth. For the triumph of these principles, the coming
of this glad era, do we pray, every time that we utter
the petition : "thy kingdom come."
It is not proposed in this treatise to unfold all the
teachings of this sermon, but only that portion known
as the Beatitudes. They are nine in number, and have
ricEIy consoled many troubled and afflicted hearts.
"And he opened his mouth and taught them saying:
Blessed are the poor in spirit : for theirs is the
kingdom of heaven.
Blessed are they that mourn : for they shall be com
forted. Blessed are the meek : for they shall inherit the
earth. Blessed are they which do hunger and thirst after
righteousness : for they shall be filled.
Blessed are the merciful : for they shall obtain
mercy. Blessed are the pure in heart : for they shall see
God. Blessed are the peace-makers : for they shall be
called the children of God.

Blessed are they which are persecuted for right
eousness' sake : for theirs is the kingdom of heaven.
Blessed are ye when men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely, for my sake.
Bejoice, and be exceeding glad : for great is your
reward in heaven : for so persecuted they the prophets
which were before you."
How different are the teachings of Jesus jrom_the
common feeling among men. If we were asked to indi
cate who are the blessed or happy ones, we would nat
urally say, the rich, the great, those high in position or
office, these are the happy ones.
Not thus does Jesus teach ; — the meek, the pure in
heart, the mourning ones, the merciful, those persecut
ed for righteousness' sake ; these are the truly blessed
ones. The maxims of heavenly wisdom do not fall in
with the dictates of human policy, Tjujlyjhere are two
kingdoms, the kingdom of God, and the kingdom of this
world; each having its own principles and each its own
idea of success.
To succeed in one, is often to fail in the other.
One is bounded by the narrow horizon of earth and
time, the other brings into view the infinite eras of
eternity. The fashion and glory of the kingdoms of this world
pass away ; fade like the dissolving mists of morn
ing ; but God's kingdom standeth sure; no revolution
can shake, no opposition of earth or hell can harm it.
Blessed are those having a part and a hope in this king
dom. They may be poor in the goods of this world,
they may suffer under the iron heel of persecution; like

10
Paul they may seal their testimony with their blood,
like Bunyan they may pine away in prison, like their
Master they may lead a life of toils and tears ; but on
such " the second death hath no poioer," and "they shall be
priests of God and of Christ."

CHAPTER II.

The Poor in Spirit.

"Blessed are the poor in spirit : for theirs is the
kingdom of heaven."
The firstjitterances of the Great Teacher are words
of blessing. Seven different phases of character are pronounced
happy or blessed, for either word may be employed as a
translation of the Greek. As seven is the symbolic
number of perfection, this would seem to imply the per
fection and and blessedness of the Christian character,
and beautifully accord with the closing words of the
chapter containing these beatitudes : "Be ye therefore
perfect, even as your Father which is in heaven is per
fect." The first blessing is pronounced upon the "poor
in spirit." The nature of this blessing turns us at once
away from the carnal and material.
It is not an ascetic benediction pronounced upon
poverty, but the balm of heavenly consolation for broken
and contrite hearts.
Only the "poor in spirit" can claim this blessing,
and all such can claim it, even though they be rich in
the things of this life. By the "poor in spirit" is not
meant those having but little of tbe grace of God, and
leading a merely nominal christian life ; for those are
only spiritually poor.

12
The poor in spirit feel deeply their sinfulness and
are keenly conscious of their need of Christ.
David in the penitential wailing of his sorrow, after
he had committed his great sin against God and man ;
the thief on the cross humbly beseeching the dying
Saviour, simply to remember him in the coming hour
of his glory ; will serve as illustrations or representatives
of that class upon which the first benediction of Jesus
is pronounced. This benediction stands first, because it is the
foundation of all that follow. Bepentance and confes
sion are the entrance door into all the blessings of the
kingdom. "He that covereth his sins shall not prosper:
but ivhose confesseth and forsalceth them shaU have mercy."
"For thus saith the high and lofty one that inhabiteth
eternity, ivhoso name is Holy; I will divell in the high and
holy place, with him also that is of a contrite and humble
spirit, to revive the spirit of the humble and lo revive the
hiart of the contrite ones."
To the poor in spirit, then, belongs the blessedness
of prejDa^tion. Every great work has a preparatory
state. The culture and refinement of the great city
must be preceded by the axe of the pioneer, and the log
cabin of the first settler. Summer fruits come after the
swelling buds, and fragrant blossoms of the spring
time. We urge upon men the acceptance of Christ, when
as yet they do not feel their need of him. In other
words we offar before we convince. We seek to uprear
the new spiritual temple before the old bulwarks of
pride and self-sufficiency have been torn away.
Then is it any wonder that oar work is short-lived

13
and vain, that multitudes drift quickly and easily in
the church, and as quickly and easily drift out again ?
The great need of the day is plainness and thoroughness
in dealing with the souls of men. The plough share of
divine truth must go down into the subsoil of the heart
and conscience. In no other way can we secure a hardy
and healthy religious life. About much of the religion
of the day there is vast amount of gilt and tinsel. The
trouble is that we do not start right. A mere senti-
mentalism often takes the place of down-right, old fash
ioned conviction and penitence.
The cross is covered with flowers. The pathway to
heaven is strewn with roses. It would be about as easy
to trace with the eye the lines of latitude and longitude
upon the suface of the earth, as to discern in the lives
of many professed christians, any line of separation be
tween the church and the world. If we would correct
these evils we must go back to first principles. We
must teach men that without Christ they are poor and
vile, blind and wretched ; that if they would enter the
kingdom of heaven, they must come by the way of the
broken and contrite heart The history of the church
on earth furnishes many beautiful illustrations of the
benediction pronounced upon the poor in spirit. Some
of the most tender and touching of these illustrations are
fivvrr! frhft Pa.ra.b1ea nf Jeans. What a beautiful picture
we have in the prodigalson. coming back to his Father's
house, foot-sore and weary, covered with rags, faint with
hunger, and exclaiming in his broken-hearted penitence :
"Father I have sinned against heaven and in thy sight,
and am no more worthy to be called thy son !"
In another exquisite parable we are told of two men

14
who went up into the temple to pray, the one a proud
Pharisee, the other a despised publican.
The Pharisee stood and prayed with himself, thank
ing God that he was so much better than others, that he
fasted twice in the week, that he gave tithes of all that
he possessed ; but the publican, standing afar off, would
not lift up so much as his eyes unto heaven, but smote
upon his breast, saying : "God be merciful to me a sin
ner." "I tell you," said Jesus, "this man went down to
his house justified rather than the other ; for every one
that exalteth himself shall be abased, and he that
humbleth himself shall be exalted."
"Blessed are the poor in spirit: for theirs is the kingdom
of heaven." On still another occasion did Jesus teach the neces
sity of humility. On a certain time the Disciples quar
relled among themselves, as to who should be the great
est ; the old, old quarrel by which kingdoms have been
shaken and great churches divided. Jesus took
a little child, and having placed the little one in the
midst of the angry and exited group, said : "Except ye
be converted and become as little children, ye shall not
enter into the kingdom of heaven. Whosoever therefore
shall humble himself as this little child, the same is
greatest in the kingdom of heaven."
Still the same old lesson : Blessed are the poor in
spirit. Some of the purest and noblest saints of the Most
High have most deeply lamented their unworthiness,
have written the most bitter things against themselves.
In the utterances of Paul, Bunyan, Wesley, Paysen and

15
Kindred spirits, we find the deepest humility, the most
utter self-loathing, the most intense yearning after God.
We are not to infer that such souls are really worse and
more needy than others. Far from it, but they have
gone up so far upon the mount of God, that the divine
glory reveals to them, all the deeper and darker by
contrast, the stains and spots of earth's defilement.
They are not comparing themselves with men, but with
God. We are not wise in comparing ourselves with
ourselves. As well might a sick man in some hospital,
lying upon his bed of pain and fever, flatter himself that
he enjoyed a good degree of health, because so many
others were in a worse state than he. As well might a
man in prison for some minor offence deem himself a
saint because not a burglar or a murderer.
If we would know our true state, we must compare
ourselves withGod. and his holy law.
If we do this, so far from being lifted up with
pride, we will cry out with the prophet : "Woe is me !
for I am undone ; because I am a man of unclean lips,
and I dwell in the midst of people of unclean lips, for
mine eyes have seen the king, the Lord of hosts."
Happy will it be for us, if the angel of light, that with
a live coal from off the alter, cleansed the soul of the
prophet, shall in like manner purge away our iniquity.
"Blessed are the poor in spirit." Not poverty of
thought, nor of courage, nor of emotion, — not empty-
mindedness, nor any idea implying a real lack of
strength, variety and richness of nature, — was here
intended. It was to be a consciousness of moral incom
pleteness. As the sense of poverty in this world's goods
inspires men to enterprise, so the consciousness of a

16
poverty of manliness might be expected to lead to earn
est endeavors for moral growth.
This first sentence was aimed full at that supreme
self-complacency which so generally resulted from the
school of the Pharisee. Paul's interpretation of his
own experience illustrates the predominant spirit. He
once had no higher idea of character than that incul
cated in the law of Moses, and he wrote of his attain
ments : "Touching the righteousness which is in the
law blameless." He was a perfect man.
The world was full of perfect men. Groups of
them were to be found in every synagogue. To be sure
they were worldly, selfish, ambitious, vindictive, but
without the consciousness of being the worse for all that.
Bigorous exactitude in a visible routine gave them the
right to thank God that they were not as other men
were. For such men in such moods, there could be no
spiritual life. They could never sympathize with
that new life which was coming upon the world, in
which the treasures were love, joy, peace, long-suffer
ing, gentleness, goodness, faith, meekness, temperance.
But those who painfully felt the poverty of their
inward nature in all these excellencies might rise to the
blessings of the new kingdom, "in which dwelleth right
eousness." In the homely, yet sweetly expressive, language of
John Bunyan: ' 'He that is down need fear no fall ;
He that is low no pride ;
He that is humble ever shall
Have God to be his guide.

CHAPTER III.

Those that Mourn.

"Blessed are they that mourn : for they shall be
comforted."
' 'God in Israel sows the seeds
Of affliction, pain, and toil ;
These spring up and choke the weeds
Which would else o'erspread the soil.
Trials make the promise sweet,
Trials give new life to prayer,
Trials bring me to his feet,
Lay me low and keep me there. Cowtee.
The second Beatitude is pronounced upon the
mourner : "Blessed are they that mourn." Jesus did
not mean by this that mourning is in itself a blessing,
or to be desired ; for the very blessedness of these
mourners is, that "they shall be comforted."
It is plain that the mourning referred to cannot be
the ordinary grief of men over loss of earthly good.
Such sorrow is common and natural to all men, and
where the heart is not hallowed and softened by grace,
often results in despair and death. To the child of God
trouble and affliction are sanctified, but the same sun
that melts the wax only hardens the clay.
The blessed or happy mourner is he who mourns
over his sins and penitently looks to God for pardon
¦3-

18
and mercy. Thus we see how the second Beatitude
follows upon the first. Such mourners are sure to be
comforted. They shall be comforted by the pardon of
all their sins and by the grace and favor of God. This
"godly sorrow" over sin differs widely from the sorrow
that springs merely from the loss and suffering that sin
has entailed. Such sorrow bewails not the sin, but merely the
consequences, and is no better than the lashings of re
morse. True penitence sorrows for sin, because God has
been offended and his holy law transgressed.
David sinned bitterly against society, against his
fellow creatures, against Uriah, and Bathsheba, and
Joab, and-all Israel, but the most tormenting thought
to him was, that he had sinned against God.
"Against thee, thee only, have I sinned, and done
this evil in thy sight !" is his heart-broken cry.
The poor prodigal comes home, and his confession
begins : "Father I have sinned against heaven."
This is ever the essence of real repentance, it is
"toward God." Sentimental regrets over human weak
ness, the lashings of remorse, lamentations over the
losses and misfortunes entailed by sin, never lift the
soul any nearer to God or heaven.
But the true penitent, mourning over his sins, look
ing to Jesus for help, soon finds salvation and peace.
The clouds are dispelled, the shadows fly, tears of sor
row give place to tears of joy, the seal of divine pardon
is stamped upon the soul, and the poor mourner is
transformed into a child of God and heir of glory. Then
can he sing :

19
"My God is reconciled;
His pardoning voice I hear;
He owns me for his child;
I can no longer fear;
With confidence I now draw nigh,
And Father, Abba, Father, cry."
Blessed are they that mourn: for they shall be comforted.
Even after the soul has thus passed into the life of
God, there are seasons of mourning. The christian is
not always upon the mountain top. Temptations and
trials, sorrows and afflictions come sooner or later to
all. No degree of holiness or piety can afford exemp
tion. Paul had a "thorn inthe flesh," Luther was sorely
buffeted by the devil, Paysen seemed at times to be
beset by all .the hosts of darkness; even the Son of Man
himself felt the tempter's power, and although without
sin, was "in all points tempted like as we are.
Often the child of God mourns over his low spiri
tual state, his feeble attainments, his imperfections and
failings. He compares his actual with his possible
state, and bewails his leanness of soul. The purest and
the best of God's saints have passed through just such
seasons. There are christians that refuse to sing :
"Prove to wander, Lord, I feel it" — because they say
they are beyond and above all such experiences, but
these do not represent the highest type of Christianity.
If they were nearer to the sun, they would more clearly
see their defects. The most pious men and women that
have adorned the annals of the church, have past the
most humble estimate upon their own attainments.
Blessed indeed are these^mourning pilgrims. Their

20
pathway shall shine "more and more unto the perfect
day." Through the valley of humility they shall pass on
ward and upward to the mountain-tops of blessing. As
the majestic river takes its rise from some modest foun
tain, far up among the snow-capped hills, so does a
broad and deep experience spring from the secret foun
tain of child-like faith and humble prayer.
The christian is often a mourner, through affliction
and pain. Like others he is exposed to all the vicissi
tudes and ills of human life. Unlike others his sorrow
is not without hope. He can lean upon the strong arm
of Jesus. He knows that "all things ivorh together for
good, to them that love God."
These afflictions only work out the glory of God
and his own highest good.
"Now no chastening for the present seemeth to be joyous,
but grievous: Nevertheless, afterward it yieldeth the peace
able fruit of righeousness unto them ivhich are exercised
thereby." The mourning saint is comforted and sustained
here, he will be fully comforted hereafter.
" They shall hunger no more, neither thirst any more;
neither shall the sun light on them, nor any heat. For the
Lamb luhich is in the midst of the throne shall feed them and
shall lead them unto living fountains of waters, and God shall
ivipe aioay aU tears from their eyes."

' 'There isa region lo velier far
Than sages tell or poets sing,
Brighter than noontide glories are,
And softer than the tints of spring.

21
It is all holy and serene,
The land of glory and repose;
No cloud obscures the radient scene,
And not a tear of sorrow flows. "
This happy land is not a phantom or a myth, but
heaven, the saints eternal rest, the place that Jesus has
gone to prepare for them that love him.
In that bright land of bliss and song, all the , tears
of earth shall be wiped away, and the weary pilgrims
find endless peace and rest.
Often does the child of God find occasion for mourn
ing in the depressed state of Zion, the apathy and cold
ness of professed christians, the sins and sorrows of a
godless and dying world. With Jeremiah, he exclaims :
"Oh, thai my head were waters, and mine eyes a fountain of
tears, that I might weep day and night for the slain of the
daughter of my people /"
He is almost ready to cry with Paul : "For I could
wish that myself were accursed from Christ for my brethren,
my kinsmen according to the flesh."
Let not gay worldlings or cold hearted, nominal
christians think such sorrow strange or unmanly. It
has dwelt in the breasts of the purest and noblest.
"Did Christ o'er sinners weep,
And shall our cheeks be dry."
The church is powerless that does not burn and
glow with a sacred agoay for sinners.
Such mourning will give place to the deepest joy :
for christians animated by such feelings will toil faith
fully in the vineyard, and God hath promised that his
word shall not return unto him void. Christians, like
their divine Lord, shall see of the travail of their souls

22
and be satisfied. It often seems in the conflict between
light and darkness, that the forces of evil are triumph
ant : but there can be no doubt about the final issue.
God and truth must overcome. The cross is the emblem
of certain victory.
In a great conflict, there may be temporary and
local defeats, while all the time the main army is pres
sing on to sure and glorious victory. Noah and his
family were faithful among the faithless; the only bright
spot in a weary wilderness of sin and shame. Elijah
stood firm for God, when in all Israel only seven thou
sand could be found that had not bowed tho knee to
Baal. Isaiah cried : " Who hath believed our reports and
to ivhom is the arm of the Lord revealed ?" In every age,
thus far, the people of God have been a "little flock."
But it will not always be so. In the grand age to fol
low, when Christ in person comes to reign, the whole
earth will be filled with the glory of God. The old
prophets beheld this day and were glad. John had a
vision of it from the rock-bound isle of Patmos. It is
coming on. Each rising sun brings it nearer.
"The sun shall be no more thy light by day; neither for
brightness shall the moon give light unto thee : but the Lord
shall be unto thee an everlasting light, and thy God thy glory.
Thy sun shall no more go down; neither shall thy moon with
draw itself: for tlie Lord, shall be thine everlasting light, and
the days of thy mourning shall be ended."
"And the city had no need of the sun, neither of the
moon, to shine in it : for the glory of God did lighten it, and
the Lamb is the light thereof. And the nations of them which
are saved shall loalk in the light of it: and the kings of tlie
earth do bring their glory and honour into it."

23
' 'Jesus shall reign where'er the sun
Does his succession journeys run;
His kingdom spread from shore to shore,
Till moon shall wax and wane no more."
Then blessed are all those mourners, whose sorrow
is such as belongs to the people of God. They shall be
be comforted. Their present sorrow is like the darkness
that precedes the morn. The tears of earth shall be
transmuted into gems of beauty that will flash and
shine forever in the diadem of life.
The blood-washed multitudes that now sing the
song of redeeming love in the Paradise on high, were
once pilgrims and strangers here below, battled with all
the powers of darkness, and wept tears of sorrow and
pain : but now they are forever blest. What to them
are the sorrows and conflicts of earth ?
When the shore is reached at last,
Who will count the billows past?
By and by, if we are faithful, we will join their
ranks and sing their songs. The sorrows and trials of
earth will give place to the eternal peace of heaven.

CHAPTER IV.

The Meek.

"Blessed are the meek : for they shall inherit the
earth." Many of the christian graces, as courage, fortitude
and patience, commend themselves to men of the world.
It is not so with meekness. Philosophy and song never
celebrated the praises of the meek. To resentan in jury,
to punish an enemy, has always been regarded, outside
of Christ's teaching, as a proper and noble thing to do.
Among the heathen, to hate an enemy, has always been
regarded as much a duty as to love a friend. With this
accord the teachings of the old Greek and Boman
writers. One of the qualities of the good man described
by Cicero is, that he hurts no one, except he be injured
himself. Aristotle speaks of meekness as a defect, and
of revenge as a more manly thing.
Meekness is generally regarded as less manly and
noble than revenge or anger. So far is this from being
the case that true meekness, the meekness commended
and exhibited by Christ, is consistent with the highest
courage. Canjill_history__show a braver, grander life,
than that of Jesus Christ jj Yet was he "meek and lowly
of heart." He uttered burning words against sin, drove
the unholy throng of money-changers and merchants
out of the temple ; always bore swift and strong wit-

26
ness for the truth, and to save a world of sin and suffer- t
ing, braved the awful agonies of the Cross. With a firm,
step and a serene brow, but with a meek and gentle heart,
did the Son of Man tread this path-way of conflict and
pain. Tempted, insulted, rejected, deserted, crucified,
tried as no man has been before or since ; not one word
of passion, impatience, fear or hatred passed his lips.
Behold him on the Cross, a spectacle for men and
angels, dying a death of shame, of slow and awful
agony ; faint, bleeding, thirsting, every vein throbbing
with fever, every nerve quivering with pain.
" His sacred limbs the}' stretch, they tear;
With nails they fasten to the wood;
His sacred limbs, exposed and bare,
Or only covered with his blood.
Behold his temples, crown'd with thorn;
His bleeding hands, extended wide ;
His streaming feet, transfixed and torn;
The fountain gushing from his side. "
He speaks : for what purpose have those pale lips
parted, to utter curses upon his foes, to summon angelic
hosts to his rescue ? No, hear O heavens ! and be
astonished, O earth ! to breathe to the Father a prayer
for mercy upon his murderers. " Father forgive them :"
and then as though anxious to find some loop-hole
through which a ray of mercy might dart, he adds, "for
they know not what they do." Was there ever such an ex
hibition of patient suffering, of love and meekness ? Tet
there was no craven fear, no call for release, no shrink
ing back from the agonies of redemption.
Who then dare say that meekness and courage are

27
exclusive of each other ? So far from this being true,
meekness is an attribute of the highest and purest
manhood. The very possession o£ thisL grace, is in it
self a blessing. If it were not added "for they shall in
herit the earth ;" it would still be true that " blessed
are the meek."
Many of the followers of Jesus have been bright
examples of this grace. It is true that they have fallen
far behind the divine model, for like the moon, christ
ians, even the best of christians, shine with a borrowed
and a lesser light. But as a single drop of water, is as
really water as the whole ocean, having within its tiny
liquid sphere all the properties and characteristics of
water, so meekness in the disciple is the same in
kind as meekness in the Lord.
Our perfection is to be " as," similar to, the same in
nature as the perfection of our " Father which is in
heaven." We read of Moses that he was " very meek above nil
the men ivhich were upon tlie face of the earth."
Paul a prisoner standing before the royal Agrippa,
had no malice or enmity in his great heart of love, but
wished that even his enemies and persecuters might
share with him the grace and mercy of God. " And
Paul said, I would to God, that not only thou, but also dU
that hear me this day, were both almost, and altogether such
as I am, except these bonds."
Stephen, the first christian Martyr was a shining
example of meekness.
" And they stoned Stephen, calling upon God, and say
ing : Lord Jesus, receive my spirit.
And he kneeled down and cried with a loud voice,

28
Lord, lay not this sin to their charge. And tuhen he had
this, he f<ill asleep."
Stephen was only the first in a mighty host. We
may trace the history of the true church of Christ, all
along the ages, by the blood marks of her martyrs. A
countless multitude of strong men, of tender women,
yea, and of little children too, have sealed their testi
mony with their blood. Like the saints of a still older
time ; "they were stoned, they were sawn asunder, ivere
tempted, were slain with the sword . they wandered about in
sheep-skins, and goal-skins ; being destitute, afflicted, tor
mented ; the// wandered in deserts, and in mountains, and in
dens and caves of the earth."
Prominent in their characters, was the grace of
meekness. They often died as Stephen and their
master died, with a prayer for their murderers upon
their lips. The blessing of the meek was upon them.
Yet this blessing seems a strange one to rest upon a
martyr. " Blessed are the meek : for they shall inherit the
earth." Tlie word translated " earth," might be rendered
the land, a seeming reference to Canaan as the land of
promise. In one sense this promise has a sort of literal
fulfillment even in this present dispensation. All things,
including of course, for the greater must include the
less, "things present " " the land, " belong to the
children of God. Not in a course, material sense is
this true, for " man shall not live by bread alone," and again
" a mans life consisteth not in the abundance of the things
which he possesseth." But if the divine life is in a man's
soul, he can see his Father's hand aud feel his Father's
presence iu all things about him. To such an one :

29
"The heavens declare the glory of God; and thefrmanent
showeth his handy ivork." If " the earth is the Lord's,
and the fullness thereof ;" is not he adopted into the
Lord's family, and is he not one of the heirs of God ?
Is he poor and in need ? The gold, the silver, and the
cattle upon a thousand hills belong to God, and through
God to him.
All nature is to him vocal with the praises of God,
and bright with the divine presence. He hears the
voice of God in the thunder of the ocean, in the sighing
of the night-wind, in the patter of the rain, in the sub
lime march of the tempest ; and this not in a cold, pan
theistic sense ; God is to him a real personality, a
living and sacred presence.
Such ah one though clad in the mean garments of
poverty, can be truly said to inherit the earth.
' ' He looks abroad into the varied field
Of nature; and though poor, perhaps, compared
With those whose mansions glitter in his sight,
Calls the delightful scenery all his own.
His are the mountains, and the valleys his,
And the resplendent nvers; Ms to enjoy
With a propriety that none can feel,
But who, with filial confidence inspired,
Can lift tc i heaven an unpresumptuous eye,
And smiling say, ' ' my Father made them all. "
This experience is well described by Jonathan Ed
wards, the great metaphysician of New England, who
tells us that he " spent much of his time in viewing the
clouds and sky, to behold the sweet glory of God in
these things ; in the meantime singing forth with a low
voice, his contemplations of the Creator and Redeemer."

30
The promise to the meek has in addition to this, a
spiritual fulfillment. The land of Canaan, to which
there seems to be a reference in the Saviour's words,
typified not only the heavenly rest, but also the king
dom of grace, the land of faith and love. This the
meek inherit in all its fullness, in the entire sweep of
its length and breadth. It is indeed
' ' A land of corn, and wine, and oil,
Favour'd with God's peculiar smile,
With every blessing blest;
There dwells the Lord our Bightenusness,
And keeps his own in perfect peace,
And everlasting rest."
Upon this land shines the sun of righteousness,
along its vales and hills, grow the lily of the valley and
the rose of Sharon. It is fanned by breezes from the
mountains of God, and watered by rills from the river
of life. The angels of God walk its bowers, and pitch
their silvery tents all along its path-ways. Its inhabi
tants feed upon heavenly manna, and ever and anon
through its clear, bright atmosphere, like Christians in
the land of Beulah, catch a vision of the celestial city.
Not only do the meek inherit this land, but none
save the meek can inherit it. The revengeful, the un
holy, the cruel, the impure, have no place in the land
of peace and purity. Only the white-robed can enter
there. This promise to the meek has again a literal ful
fillment. The land of Canaan typified also the Christ-
ian's final_rest in glory. The earthly Canaan is a type
of the heavenly Canaan. There is one day to be not
only a new heaven, but a new earth. Out of the smoke

31
and ashes of this old, sin-cursed grave-scared earth,
shall emerge a new earth in which shall dwell right
eousness. This shall the meek inherit. We have Paradise
lost at one end of the Bible, but we have Paradise rer
stored at the other. The curse shall be lifted. All
tears shall be wiped away. There shall be no more
sin, nor pain, nor death.
"And God sliall wipe away all tears from their eyes ;
and there shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain : for the former things
are passed away."
Then shall the Saviour's promise be fulfilled to the
utmost letter : the meek shall inherit the earth. This
day is fast approaching. Sin and wrong may triumph
for a season, but their time is short. The future,
all the countless ages of eternity belong to truth
and right. We can afford to wait and be patient. Let
us cultivate the grace of meekness. It is a gem of
priceless value. It may not commend us to the world.
Men of the world may even think us wild or simple.
But we will have the highest__of. ail. honor, that
which cometh from God. One thing is certain, we jjan-
not have both, the praise of a godless world, and the
honor that comes from a holy God. There is a choice,
a selection to be made. We cannot serve two masters,
especially where the masters have no common interests.
If we would have, the blessings of the meek, we must
bear the cross of the meek. We must take part in the
perils and privations of the campaign, if we would share
in the rejoicings and spoils of victory.
"Blessed are they that do his commandments, that they

may have right to tlie tree of life, and may enter in through
the gates into the city."

CHAPTER V.

They which do hunger and thirst after Righteousness.

"Blessed are they which do hunger and thirst after
righteousness : for they shall be filled." Math. v. vi.
Hunger and thirst are here used to typify the keen
est desires and warmest aspirations of the soul. The soul
has its needs as well as the body. The bread of life is
as essential as the bread that perisheth. Next to the
actual possession of holiness, is the blessedness of
ardent longing for it. This implies a degree of purity
already existing, or else there could not be such an
earnest desire for so spiritual a blessing. The carnal
heart has no such heavenly aspirations. The flowers of
such pure desire, can only spring from a soil already
watered by the dews of God's grace.
The terms employed, hunger and thirst, express the
intensity of the desire. It is not a mere sentimental
longing, or the deference oft9n paid to holiness in the
abstract, by men of impure hearts and lives, upon which
a blessing is pronounced.
Hunger and thirst are the demands of our physical
natures for food and drink, and unlaaajhese demands
are met, we must_dje.
In like manner, the wants and aspirations of the
soul must be supplied, or our higher nature will starve
and perish.

31
Hunger and thirst have long_be_en u&ed asJypea of
intense desire. Virgil speaks of the "cursed hunger
after gold. " Men hunger and thirst for fame,
riches and pleasure. But these desires spring from the
carnal and depraved heart, whilst the longing after
righteousness comes through the indwelling of the Holy
Spirit. The desire for earthy good may never be real
ized, or if Jor a short season enjoyed, must at the very
best, perish in the using. How eagerly do the children
of the world pursue pleasure, yet it palls upon the jaded
appetite, and they turn away weary, disgusted and un
satisfied. "Pleasures are like poppies spread,
You seize the flower, its bloom is shed ;
Or like the snow-falls in the river,
A moment white, then melts forever ;
Or like the rain-bow's lovely form,
Evanishing amid the storm."
The deathless soul, man's highest and best nature,
can no more be fed upon earthly pleasuie, than the life
of the body can be preserved upon husks and straw.
It is not in the power of earth's pleasures to satisfy
immortal cravings.
Fame can do no better. Ambition is said to be the
folly of noble minds, but ambitious dreams can never fill
and satisfy a human soul. Thousands toil and struggle
to reach fame's glittering temple, but miserably perish
at the base of the hill. Others reach the goal of their
desires only to be rudely hurled back into disgrace and
obscurity. The multitude that cry, "hosanna," to-day, on the
morrow may cry "crucify him, crucify him."

c<-

35
One age erects an idol, and the succeeding generation
setsit aside for another. Men turn from the setting to
the rising sun. Even were a man to reach ambitions
highest goal, and there to remain, to live and to die the
idol of his age, and then to have his memory revered to
the end of time, still would the soul cry out for some
thing higher and better.
"These feverish dewn that on my temple's hang,
This quivering lip, these eyes of dying flame —
These, the dread signs of many a secret-pang —
These are the meeds of him who pants for fame."
This is the testimony of one who knew whereof he
affirmed. Even jhe. pursuit of knowledge cannot fill the soul.
The field is so vast, that there comes over the thought
ful mind a painful sense of its poverty. A Newton or a
Humboldt can but wander along the shore. The vast
ocean rolls beyond. But were it possible for a human
intellect to sweep through the whole realm of know
ledge, to count and weigh the stars to unbraid the beams
of morning, to disclose the secrets of the rocks, to unroll
the musty annals of history and over the plains of
mental vision to marshall the armies and navies, the
emperors and philosophers, the states and kingdoms of
ages past, yea, to traverse through all art and all
science ; all literature and all wisdom, still without God
and his righteousness, the soul would return unsatisfied
and fold its weary pinions over a heart disquieted and
sad. ' 'Sorrow is knowledge ; they "who know the most
Must mourn the deepest o'er the fatal truth,
The tree of knowledge is not that of life.

36
But they that hunger and thirst after righteousness
shall be filled, satisfied, saturated ; for it takes all three

translations to bring out the full meaning of the Greek.
Here we find rest, peace, satisfaction, and here only.
The best aspirations of the soul can be met nowhere
else. Alike from the gay bowers of pleasure, the gray
halls of learning, and the glowing temple of fame, comes
the sad refrain, "it is not in me."
The Saviour's promise is a positive one. It is not
may, or can, but shall be filled. There is no doubt
about it. The righteousness here spoken of, is not legal
righteousness, justification, not ceremonial purity, but
heai-t purity, a cleansing of the soul and life.
The old Scribes and Pharisees were familiar with
ceremonial purity, a purity that only concerned itself
with the outside of the platter, that garnished and
white-washed the sepulchre ; but, alas ! of heart purity
they knew but little. To them, Christ spoke in an un
known tongue. This righteousness is not to be found
in any mere ceremony.
It is not iu the water of baptism, or in the bread
and wine qf the Lord's supper. It is not in altar or
priest. It comes to the soul only through the influence
of the Holy Ghost. It does not come unsought or un-
desired. There must be a preparation for it, a hungering and
thirsting after it. Let us now consider the, blessedness
ofji soul thus filled and satisfied.
Such a soul is at rest, is no longer tossed upon the
strong sea of passion and desire. God's righteousness
soothes, calm?, quiets. It takes the fever from the
veins, the ache and pain from the heart, the wrinkles of

37
care and sorrow from face and brow. There is a calm
ness and rest in the very countenance of one who walks
and communes with God. His heart is no longer con
sumed by the cares and vanities of life. To one
standing on some tall mountain peak, the riveis and
streams look like tiny ribbons, the towns appear as toy
houses and men as pigmies ; so to one far up on the
everlasting hills of purity, all the things of earth, that
men of the world so much esteem, appear but as the
small dust of the balance. The soul thus filled with
righteousness resembles God, bears the divine image.
There are manyjpf the divine attribute^ to which
we cannot aspire. We cannot pray or hope to be like
God in power, or wisdom or omnipresence ; but we can
PE&X JiQfiL .strive to be. like_.hiriLin_p_urity_or Jioliness.
The "beauty of the Lord our God" may be upon us.
God is infinitely holy, holy in all his ways and woiks.
He cannot look upon sin with the least degree of allow
ance. Holiness is stamped upon all his works. He
made the angels pure. Man as he came from the hand
of his maker, was pure. The heavenly hosts as
they bend before the great white throne, cry ; "holy,
holy, holy, is the Lord of hosts." The saints give thanks
at the remembrance of his holiness. The more we
study the divine character, the more clearly will we see
that over ail his attributes and works, is thrown the
white radiance of his holiness. To be like God in this
respect, to be filled with his righteousness, may all his
saints aspire. Humboldt said after writing his im
mortal Cosmos : "Oh God, I think thy thoughts after
thee." But the Christian can not only ponder upon the

38
thoughts of God ; he_can show forth in some humble
degree the divine holiness, can reflect upon a sad and
sinf al world, the purity and righteousness with which
God has filled his soul.
The soul that is filled with righteousness is in sym
pathy with all that is good. Between such a soul and
the plans and will of the heavenly Father, there can be
no discord. When the Christian has measured
up to this promise and benediction, he looks upon sin
in all its forms with the utmost loathiug. The eye is
not more sensitive to dust than is the purified soul to
sin. Such a state Charles Wesley described, when he
wrote : "I want a principle within,
Of j ealous, godly fear ;
A sensibility of sin,
A pain to feel it near ;
I want the first approach to feel,
Of pride, or fond desire;
To catch the wand'ring of my will,
And quench the kindling fire. ''
The soul filled with righteousness is- prepared for
Heaven. Heaven is not only a happy but a holy place,
happy because holy.
' 'In heaven alone no sin is found.
And there's no weeping there."
There are many who think much about the rest and
joy of heaven, but forget that there must be a moral fit
ness for heaven. Heaven would have no joy or peace
for a carnal heart. If the songs and service of God's
earthly worship have no joy for us, what attraction can
there be in the higher and holier service of heaven ?

39
Only the pure in heart can see God upon his heavenly
throne. This heart purity, this fullness of righteous
ness must be sought here. It is folly and madness to
hope for death to transform our characters and tastes.
Death has no power to change the sinner to a saint.
It is said by some, that if we were thus filled with
the righteousness of God, we should be unfitted for the
the cares and duties of ordinary life, and God must at
once transfer us to Heaven. So far is this from being
true, that a christian is never so well, prepared, for Jhe
work of life, as when thus filled_with_.God's . light and
power. Were the apostles taken to Heaven at once,
when filled with the mighty baptism of Pentacost ?
The baptism was for life and work, not for death.
Earth hath much greater need of such power than
heaven. It was when tbe lips of the prophet had been
cleansed by the sacred fire, his iniquity taken -away,
and his sin purged, that he could say, "here am I ; send
me." Tljiis^iyin£_4!nwexJaiha^reaijieed_of the church
to^ay^ Without it, wealth, numbers social position,
learning are but the small dust of the balance. Filled
with this holy power, one could chase a thousand, and
two put ten-thousand to flight.
The weakest would become as David, and David as
an angel of light.
Many christians seem to hunger an^._thirst after
the vanities jmd_fg!!ies, the vain show-ancLfashion of a.
dying and godless world. Would that instead they were
Ted to hunger and thirst after the things of God. It is not
the assaults of sceptics, nor the arguments of rationalism
and infidelity, that weaken and impair the strength of

40
Zion. These are forces from without, and fall as harm
lessly upon the everlasting foundations of God's truth, as
the waves that break in foam and spray upon the rocks
of Gibralter. But the deadness and coldness of many,
the indifference of some, and the treason of others ;
these sap the foundations of her strength and dry up
the iountain's of her life.
These smite the walls and foundations of Zion with
a dry rot, more fatal than myriads ot enemies in the
open field.
For the very sake of comfort, we ought to be filled
with righteousness. The lukewarm christian has a
sorry time of it. He cannot enjoy the world as he once
did, and he certainly does not enjoy God. In seeking
to serve God and mammon, he loses both ; for they can
no more be united in the heart of the same person,
than darkness and light, good and evil can come
together and be as one.
"Tis worse than death my God to love,
And not my God alone."
May our hearts be turned away from the perish
ing things of earth and fastened upon things divine,
then shall we be filled with righteousness, and
being thus filled, shall be blessed far beyond any ex
periences of the past.

CHAPTER VI.

The Merciful.

Blessed are the merciful : for they shall obtain
mercy. Matt. v. vn.
' 'The quality of mercy is not strained ;
It droppeth, as the gentle rain from heaven
Upon the place beneath ; It is twice blessed :
It blesseth him that gives and him that takes." Shakespeare.
A beautiful description of the merciful has been
given us by Erasmus. "The merciful are those who,
through brotherly love, account another person's misery
their own ; who weep over the calamities of others ;
who, out of their own property, feed the hungry and
clothe the naked ; who admonish those that are in error,
inform the ignorant, pardon the offending, and who, in
short, use their utmost endeavors to relieve and com
fort others."Mercy is a very prominent feature in the divine,
character, and hence the merciful man bears in this re
spect the image of God. It is said of the Almighty
that his tender mercies are over all his works. It is
only by the mercy of God that sinners are not consumed.
He bears with the wickedness and folly of men, because
he would have all men come to repentance and eternal
life.

42
The mercy of God is seen in nature. The bright
beams of the morning, the flowery plain, the waving
harvest, the early and latter rain, the ceaseless succes
sion of day and night, seed-time and harvest, summer
and winter, all proclaim the divine goodness and love,
the mercy of God. When the race became sinful, God
might have dried up the fountain of every stream,
he might have quenched the light of every star,
and thrown over the fair face of nature a pall of univer
sal blackness, but mercy stayed his hand, and the sun
shone on, the gentle shower fell upon the parched field,
flowers bloomed, fruits ripened, and the harvest tossed
its golden plumes in the soft rays of an autumn sun.
Our poor earth, scarred by the plow-share of death from
pole to pole, groaning under the tears and sins of six-
thousand years, still bears upon her hill-tops and plains
the impress of God's tenderness and mercy. Healing
plants twine and blossom around the darkened chamber
of the invalid, flowers bloom amid volcanic lava, and the
swollen bosom of the tempest is illuminated by the
rainbow of peace and promise.
But if we turn from nature to grace, we will see
still brighter displays of the divine mercy. Beautifully
did Watts sing,
' 'Part of thy name divinely stands,
On all thy creatines writ ;
They show the labor of thy hands,
Or impress of thy feet.
But when we view thy strange design
To save rebellious worms,
Where vengeance and compassion join
In their divinest forms.

43
Here the whole Deity is known,
Nor dare a creature guess
Which of the glorees brighter shone,
The justice or the grace."

The gentle hand of mercy stayed the sword of
justice. Even to our first .parents, crushed beneath
their load of sin and misery came a promise of
salvation. In the ascending smoke of Abel's _sacri-
ficeTin all the types and shadows of the Jewish ritual.
the blood-sprinkled door-posts, the cherubim bending
over the mercy-seat, the scape goat fleeing away into
the wilderness, we see symbolized the mercy of God.
We hear its sweet undertone in the song of the inspired
poet, and in the thrilling, burning words of the
prophet. All through the Old Testament, woven into
its very warp and woof, imbedded deep in its precepts
and warnings, runs the scarlet thread of mercy.
In the New Testament the divine mercy is expressed
in a single sentence, a sentence that Martin Luther
called a little _Bible, and in which is condensed
the very essence of all revelation : " For God so
loved the world, that he gave his only begotten Son, that
ivhosoever believeth in him, should not perish, but have ever
lasting life."
The love of God moved his heart to thus give his
son, love brought the Saviour from the skies, love nerved
him for his sublime and awful sacrifice, love sustained
him amid the agonies of the garden and the cross.
We see the mercy of .God in .ih.fi, pardon sad salva
tion of great and notorious i sinners, as Manasseh, King
of Judah, Mary Magdelene, Saul of Tarsus, John Bun-

44
yan and thousands of others brought up from the very
depths of sin and error.
Happy must be the man in whose heart glows the
divineTTanie of mercy. In this he is like God. In a de
gree he can enter into the thoughts and feelings of God.
His soul is calm. He breathes the very atmosphere
of heaven, for heaven is the perfection of love, as
hell is the perfection of hatred. Anger, malice,
revenge, rage, jealousy find no lodgement within his
breast. If we would still more clearly see the beauty
and blessedness of mercy, we must consider the nature
and effects of its opposites, hatred and revenge. These
evil passions have filled the world with crime and
misery, have stained its fields and plains with human
blood, turned large cities and peaceful villages into de
serted ash-heaps, pitched tribes, nations and empires
against each other, and made widows and orphans by
the million. The merciful are pronounced blessed by our
Saviour, because "they shall obtain mercy."
This principle enters into our Lord's Prayer. "And
forgive us our debts, as ice forgive our debtors."
Again, "For if ye forgive men their trespasses, your
heavenly Father will also forgive you :
"But if ye forgive not men their trespasses, neither icill
your Father forgive your trespasses.
This is the same principal announced by the
Apostle : "for whatsoever a man soiveth that shall he also
reap." How can a man dare to hope for mercy from
God, when he refuses the same to a fellow mortal ?
In one of his matchless parables, the Saviour illus
trates and reiterates the principle contained in this

45
beatitude, that tbe merciful and only the merciful can
obtain mercy. •
"Then came Peter to him, and said, Lord, how oft
shall my brother sin against me, and I forgive him ?
till seven times ?
Jesus saith unto him, I say not unto thee, Until
seven times : but, Until^seventy times seven.
Therefore is the kingdom of heaven likened unto a
certain king which would take account of his servants.
And when he had begun to reckon, one was brought
unto him which owed him ten thousand talents.
But forasmuch as he bad not to pay, his lord com
manded him to be sold, and his wife and children, and
all that he had, and payment to be made.
The servant therefore fell down, and worshipped
him, saying, Lord, have patience with me and I will pay
thee all.
Then the lord of that servant was moved with com
passion, and loosed him, and forgave him the debt.
But the same servant went out, and found one of
his fellow-servants, which owed him an hundred pence :
and he laid hands on him, and took him by the throat,
sayiDg, Pay me that thou owest.
And his fellow-servant fell down at his feet, and be
sought him, saying, Have patience with me, and I will
pay thee all.
And he would not : but went and cast him into
prison, till he should pay the debt.
So when his fellow servants saw what was done,
they were very sorry, and came and told unto their lord
all that was done.
Then his lord, after that he had called him, said

46
unto him, 0 thou wicked servant, I forgave thee all
that debt, because thou desiredst mo :
Shouldst not thou also have had compassion on thy
fellow-servant, even as I had pity on thee ?
And his lord was wroth, and delivered him to the
tormentors, till he should pay all that was due unto him.
So likewise shall my heavenly Father do also unto
you, if ye from your hearts forgive not every one his
brother their trespasses."
An incident in the life of Wesley_ beautifully illus
trates this parable :
Gov. Orglethrope, a fellow-passenger with him in
the voyage to America, became very much enraged at
his colored servant, because he had broken open and
drank several bottles of very choice wine that the Gov
ernor had stored away for his private use. Wesley
interceded for the trembling offender, and tried to calm
the passion of the excited and enraged Orglethrope.
"Sir," said he to Wesley, "I never forgive." "Then,"
calmly replied Mr. Wesley, "I hope you never offend."
This had the desired effect. The Governor was calmed
and the poor servant forgiven. "ItJ)ecomes a question
affecting our own state before God, whether we are of a
forgiving spirit or not. If we are unwilling to forgive
those who have injured us, are we ourselves forgiven ?
If we can go forth into the world from hearing the gos
pel message, and, finding anyone there who has done us
wrong, can act, or speak, or think toward them in an
unkind or unmerciful way, is it not sadly plain that the
message of the gospel has not reached our hearts, and
that God's mercy in Jesus Christ has not really been
laid hold of by us ?"*
The Parables ol our Lord Explained and Applied. Rev. Francis Bourdillon,
M. A. Page 148.

47
?Jl^*e§t need. pf\ the church in this age, and in
every age, for that matter, isjijmghty baptism of the
spirit of love.
It was said in the days .ofold, in the days of prim
itive simplicity and power, "See how these Christians
love each other" ; and not only did they love each
other, but their hearts went out in love to a lost and
dying world.
There is_nothing mean or selfish about the true
christian. He sings, and loves to sing
' 'The arms of love that compass me
Would all mankind embrace. "
His own joy in_ God Js often subdued, as he con
templates the sinner, rushing headlong down to ruin
"and death. This love for the souls of men is the basis
of all missionary enterprise. When will physi
cians combine to plunge into the depths of the
wilderness, to go to the wild and uncivilized parts of the
earth that they may rescue men from physical
disease ? When will philosophers do the same, in
order to impart knowledge ? A desire to gain know
ledge, curiosity, pleasure, ambition, or fondness for
adventure may lead men of the world to such toil and
privation, but only the child of God will take such sac
rifice and labor upon him, that he may win the souls of
men from sin, and allure them to the path to heaven.
How constantly is the principle of this beatitude
illustrated in daily life ! The merciful obtain
mercy. Men reap what they sow. They get that which
they give. Men do not pity the groans of Nero, or weep
over the fate of Herod. Cursing comes back
upon the head of him who utters it The cruel and un-

48
forgiving have no right to expect mercy either from God
or man. Sweetness is always conjoined with real good
ness. Sour piety is a contradiction in terms. True
faith always bears its appropriate fruit. To clothe the
naked, to feed the hungry, to visit the sick, to comfort
the afflicted, to forgive one's enemies, is a very impor
tant part of true Christianity. Cold and false, hypo
critical and vain, is any profession of religion that does
not include these things.
When the Son of man shall come in his glory, and
all the holy angels with him, then shall he sit upon the
throne of his glory :
And before him shall be gathered all nations : and
he shall separate them one from another, as a shepherd
divideth his sheep from the goats :
And he shall set the sheep on his right hand, but
the goats on the left.
Then shall the King say unto them on his right
hand, Come, ye blessed of my Father, inherit the king
dom prepared for you from the foundation of the world :
For I was an hungered, and ye gave me meat : I
was thirsty, and ye gave me drink : I was a stranger,
and ye took me in :
Naked, and ye clothed me : I was sick, and ye
visited me : I was in prison, and ye came unto me :
Then shall the righteous answer him, saying, Lord,
when saw we thee an hungered, and fed thee ? or thirsty,
and gave thee drink ?
When saw we thee a stranger, and took thee in ? or
naked, and clothed thee ?
Or when saw we thee sick, or in prison, and came
unto thee ?

49
And the King shall answer and say unto them,
Verily I say unto you, Inasmuch as ye have done it un
to one of the least of these my brethren, ye have done it
unto me.
Then shall he say also unto them on the left hand,
Depart from me, ye cursed, into everlasting fire, pre
pared for the devil and his angels :
For I was an hungered, and ye gave me no meat :
I was thirsty, and ye gave me no drink :
I was a stranger, and ye took me not in : naked,
and ye clothed me not : sick, and in prison, and ye visit
ed me not.
Then shall they also answer him, saying, Lord,
when saw we an hungered, or a thirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto
thee? Then shall he answer them, saying, Verily I say
unto you, Inasmuch as ye did it not to one of the least
of these, ye did it not to me.
And these shall go away into everlasting punish
ment : but the righteous into life eternal.

CHAPTER VII.

The Pure in Heart.
Blessed are the pure in heart : for they shall see ,
God. Math. v. vhi.
The idea of purity was deeply imbedded in the Jewish
mind : but it was to the most only a ceremonial purity.
They made clean the outside of the cup and platter,
garnished and whitened the sepulchres of the dead. Of
heart purity they had_buXJJieJaintosi_idea. It was a
peculiarity of Christ's teachings, that they struck down
beneath all outward form and show, reaching to the
very subsoiTof the heart and conscience. To him, the
outward act was a small affair, compared with the inner
and hidden motive of the heart : the letter mattered
but little, the spirit was everything. Hence the form of
this beatitude.
The heart is the fountain^if that bejpure, the whole
current of thought and feeling will be clean. On the
other hand, from a corrupt and depraved heart, nothing
good or pure can proceed. A polluted and bitter foun
tain cannot send forth clear and sweet waters. Man
looks at the outward appearance but God looks upon the
heart. We may deceive our fellowmen, but the eye of
God looks down through all show and sham, upon the
secret springs of thought and motive. To his unerring
vision, Moses in exile, Daniel in the lion's den, Paul and

51
Silas in prison, Cranmer burning at the stake, Bunyan
in Bedford jail ; are nobler characters than kings and
queens upon their thrones.
Purity of heart may consist with great defects in
.conduct, with7"errors ofjadgment aud imperfections of
knowledge. Our conduct is governed by our judgment,
our judgment is based upon our knowledge, and our
knowledge is of necessity finite and imperfect.
Scripture history furnishes us with many proofs of
this. The heart of John was allaglow with love and
purity, when he fell down to worship at the feet of the
angel that showed to him the heavenly glory. But he
received a gentle rebuke. "And he said unto me, see thou
do ii not : I am thy fellow servant, and of thy brethren that
have the testimony of Jesus : worship God."
That God looks upon the heart, and judges us by
the motives from which we act, is a great comfort to
God's people. How often the world misjudges us.
The friends of Job thought that his afflictions came as a
judgment and punishment for his sins : but God knew
his servant better, and bore witness to his integrity.
Men of the^wqrld^rejmlxA^-g^i^ofifi^ defects
and blemishes injjhejlives of Christians, and seize with
eagerness upon the slightest pretext for pointing the
finger of scorn. Happily for the believer, he is not to
be judged by man's judgment, but by one who looks
upon the heart.
The pure in heart are pronounced blessed because
they shall see God. Yet we read again that God Jiag
not been jseen at any tiniej_tlLai.no man pan see God.
We cannot see God with mortal eye, he has not ma
terial body or parts that we may behold : but spiritually

52
we can see God, can feeljbis presence, can in some
feeble measure comprehend his character and glory.
The pure in heart realize the abiding presence of God.
In him, they live move and have their being. They feel
surrounded by bis presence and glory, as the bird is
surrounded by the atmosphere or the fish by water.
They see God in nature. The heavens declare to them
his glory, and the firmament showeth his handy work.
The expanding flower, the singing bird, the fleecy cloud,
the sun shining in his strength, the starry heavens,
all alike speak to the pure in heart of God's goodness
and power. Through nature they can look up and see
nature's God.
The pure and heart see God in his word. To the
carnal and worldly, it is a sealed book. They may
admire its literary beauties, but into its hidden depths
of spiritual meaning, they cannot enter. They may see
a few nuggets lying upon the surface, but the pure in
heart wander through mines of endless wealth. From
the sacred pages of this book, they hear the voice of
God; in its holy teachings, they trace the mind and will
of God and from its inspired utterances, they learn to
enter into the thoughts and plans of God. To them
every sentence and line, from the opening declaration of
Genesis, to the closing benediction of Eevelation, is
instinct with the light and life of God.
The pure in heart see God_in_ the events of every
day life, in the unfolding qf human. Jjisfory, and in the
joys and sorrows of their own experience. They know
that the very hairs of their heads are numbered, that
for them all things, even the ills and sorrows of life
shall work together for good.

53
They can trace the hand of God in little things, as
well as in great. They have learned not to despise the
day of small things. God speaks to them in the events
of every hour, in all the details of every-day life. They
walk with God. Their lives are hid with Christ in God.
They abide under the shadow of the Almighty.
They shall at last see God_Jn_heayen. They shall
behold his glory in the temple above. They shall look
with eye undimmed upon the full-orbed glory of the
heavenly world. Theirs are the joys and triumphs of
eternity. They shall walk with God in white, for they
are worthy. Oh ! blessed company of the pure in heart.
It were better to walk and fellowship with them, than
with kings and princes. They are the real kings of
earth, yea, the kings of heaven also, for they shall live
and reign with Christ forever. The pure in heart are
not confined to any age, race or creed. We find them
in every age, even the darkest.
God has had his chosen ones in the very midnight
of the church's history. Noah feared and served God,
amid a perverse and ungodly generation. Enoch walked
with God, way back in the early dawn of history when
the earth was yet wet with the morning dews of crea
tion. Elijah was faithful though the nation had aposta
tized, and feared not to brave the wrath of a wicked
King. During the thick darkness of the middle ages,
there were some who saw the true light and walked with
God. There havebeen saints in every age. Fenelon, Pascal
and Masillon,were eminent examples of piety, though like
lamps in a sepulchre they only served to reveal the
surrounding corruption and gloom. They were like

54
those flowers that grow up from the bosom of a dead
and decaying tree. "God is no respector of persons :
but in every nation he that feareth him and. worketh
righteousness, is accepted with him." In the light of
such an affirmation as this, who shall say that even in
heathen ages and in heathen lands, may not be found
some, who living up to the light received, have aspired
after fellowship with God, and are entitled to a place
among the pure in heart ? The pure in heart_arejoften
almojt_jrnknoj^_to_ti2^j^ojJ:dJ and even to the church.
They court not the glare and glamour of public favor
or popular applause. The hot sun of publicity and
prosperity, has a withering influence upon tender flowers
and delicate perfumes. These prefer the shady nook,
the cool and quiet retreat. The pure in heart can rest
satisfied in God. If he smiles they care not who
frowns. If he approves, it matters little who condemns.
His presence transforms the prison or jail, until it seems
a very palace of light and beauty. John Bunyan, a
prisoner in Bedford jail, in spirit walked upon the shin
ing hills of Beulahland, and held wrapt converse with
saints and angels.
Daniel spent a pleasant night in the lions den, and
j?aul and Silas sang the praises of God, in the damp
depths of a dungeon.
All who will may enjoy this rich blessing. It does
not require wealth, power or influence. God's grace is
as free as the sunshine. Still there are necessary con
ditions- We_cajujioihavei.bpth_Christ and the_ world,
God and. Mammon. The one excludes the other.
They cannot mix or even abide in the same heart. If
we want God in all his fullness we must let go all

55
allurements of sin, and all the follies of the world. If
we do this, the power and the blessing will come, and
we shall see God.
Surely such a sight will repay any sacrifice ; for
God is the fountain of all truth, the origin of all life.
The pure in heart increase and grow in purity and
j>ower. Their pathway is onward and upward, shining
more and more into the perfect day.
They grow under a very simple law. They behold
the glory of (_odJandj2y its reflection are changed into
the same glor^. The light shines back upon them and
daTIynoilnDkiing God they become daily more like God.
Beautifully has the Apostle stated this great principle.
"But we all with open face beholding as in a glass
the glory of the Lord are changed into the same image
from glory to glory, even as by the spirit of the Lord."
We very naturally become in thought and feeling
like those with whom we intimately associate. If we
walk and talk with God, we become like God. To be
come like God, is to attain the very highest good.
There is no limit to our growth and development in this
direction. We can never measure up to the infinite_jallness of
God. There will always rise up before us higher alti
tudes to scale. Like a certain line in the higher
mathematics, we shall always tend toward, yet never
reach the point of rest. But whether toiling and suffer
ing on earth, panting on the bed of death, or rejoicing
amid the glories of heaven, we shall be blessed.
This divine blessedness no earthly calamitycan^
take fronTus.
A peace and happiness that is subjective, springing

56
up from within, does not depend upon the world.
Worldly bliss is objective, comes from without, is easily
destroyed. The child of God has blessedness within
him. The divine peace is within, a well of water spring
ing up into everlasting life. How can that man be
otherwise than blest, who carries within his own heart,
the fountain of perennial peace ?
He needj^p^jto^o_J_ortli_in_eager search for hap
piness. H^p^p_ineas_-h_as came to him. How constant
and feverish is the pursuit of happiness among men of
the world !
Some seek for it in the laurels of fame, others amid
the gay bowers of pleasure, and still others search for
it in the gray halls of learning.
The pure in heart find their joy in God. Hence
their peace flows like a river, their joy abides in the
deepest night.
"Joy is a fruit that will not grow in nature's barren soil :
All we can boast tell Christ we know is vanity and toil ;
But where the Lord has planted grace and made his glories known,
There fruits of heavenly joy and peace are found, and there alone."

CHAPTER VIII.

The Peace-Makers.

" Blessed are the peace-makers : for they shall be
called the children of God." Math. v. ix.
"All things that speak of heaven speak of peace."
— Bailey. The gospel of Christ is a gospel of peace. Peace
on earth, was the burden of the angelic song, that rang
out under the star-lit skies, and over the plains of
Bethlehem. Christ brings peace to the individual soul,
and if his gospel were universally received, it would
bring peace to all the nations and tribes of earth. No
man can be a true follower of Christ, if the law of love
and peace does not reign in his heart.
Love toward God, hatred and anger toward men,
cannot abide in the same heart.
The same fountain cannot at the same time send
forth sweet waters and bitter. By a very natural law,
the peace-possessor becomes a peace-maker. The law
of love and peace beams from his eye, distills from his
lips, breaths in all his thoughts, purifies and ennobles
all his utterances.
Such an one is indeed blessed, subjectively blessed.
The possession of such peace is in itself a blessing.
How much better is calm than storm, rest than tumult,
the quiet of love than the rage of hate. He becomes a

58
blessing to others. Love and peace tend to reproduce
themselves. He is especially blessed in thus showing
that he is a child of God. He shows forth the image of
his heavenly Father. He bears the family likeness.
The peace here spoken of is real peace — not the
sham and semblance of peace, growing out of compro
mise with wrong, union between light and darkness, the
kingdom of truth and the kingdom of sin.
Christ himself the Prince of Peace, was opposed,
rejected and slain by the powers of darkness. His
disciples were hated and persecuted.
So has it been all along the ages. The pathway of
the true church has been marked by tears and blood,
illuminated by the fires of martyrdom, and made nar
row and thorny by the malice and hatred of a godless
world. As it was in the beginning of the church's his
tory, and ever has been along the line of her march
down the ages, so it is to-day.
The church is no longer opposed by fire and sword,
but the old enmity is there. This "vile world" is still
no "friend to grace" to help the christian on to God.
Even yet, down in the closing years of this boasted
nineteenth century, the world goes in one direction, the
christian in another. So will it be to the end of time.
Tet Christ is the Prince of Peace. His gospel is a
message of love and rest.
His disciples are peace-makers. His church is the
light and hope of the world. When truth and evil come
in conflict, the fault is not with the truth. Ahab was
the troubler of Israel, not Elijah. We cannot blame
the light, because it drives away the darkness. If our
hearts are not in harmony and sympathy with Christ,

59
it is only so much the worse for us. If we love dark
ness rather than light it is simply because our deeds
are evil. We must have first purity, then peace. As light
follows darkness, as the rain-bow beams upon the path
way of the storm, as smiles of joy succeed to tears of sor
row so does true and lasting peace follow the conflict be
tween truth and error. We glance down the stream of
human history, and we see a thousand illustrations of
this great principal. In the lives and labors of the
Apostles, in the sufferings and death of the martyrs,
in the toils and persecutions of Wesley, in fact, in the
history of truth for nearly six thousand years, we see
that conflict must come before purity and peace. It is
even so in the human soul, in the great crisis of its his
tory, when the transition is made from the kingdom of
darkness to the kingdom of light. We have the pangs
of penitence, the sorrow of conviction, and afterward
the joys of pardon and the rest of faith. It is by the
same principle that we have the pilgrimage of earth,
and afterward the bliss and glory of heaven. Pain be
fore pleasure, labor before rest, battle before victory,
darkness before light, tears before smiles, conflict be
fore peace.
The great peace-makers have been men inured to
conflict with the powers of sin and darkness. The priv
ileges we enjoy in peace, our freedom from bigotry
and oppression, our light and knowledge, were secured
to us by conflicts waged before we were born.
Then let no man think that to be a peace-maker
means to be a coward. It means the very high
est style of manhood. It means a clear intellect, a

60
brave heart, a patient spirit. What are the bloody con
querors of history compared with these men and women
of God. It is one thing to contend merely for glory
and mastery, it is quite another thing to contend for
purity and peace. "No peace was ever won from fate by sub
terfuge or agreement ; no peace is ever in
store for any of us, but that which we shall
win by victory over shame or sin — victory over
the sin that oppresses us as well as that which
con-upts." Buskin.
To secure such a victory, to acquire such peace of
heart and life, is certainly to become blessed. But this
is not all. The peace-maker has not only a subjective
blessedness, but becomes a child of God ; is seen and
known to be such. The light of such a life cannot be
hid. Even the world sees it, and recognize its
power and beauty. "Blessed are the peace-makers :
for they shall be called the children of God." Earth
has no such honor as this : to be a child of God. What
is royal ancestry compared with it ?
The children of God are happy. All things, in
cluding pain, sickness, poverty, bereavement, and all
that the world counts evil, work together for their good.
The children of God are secure. No harm can
come to them. The promises of God cover all the dis
asters of life, and tbrow a halo of glory over the dark
est cloud. God's saints sing songs in the night. His
beloved sleep amid storm and trial. The children of
God are the heirs of God. This is both law and logic.
"If children, then heirs." Their inheritanc is beyond
the reach of storm and flood, of flame and pain.

61
It is an inheritance, "incorruptible and undefiled."
Then the children of God are rich. All the treasures
of God are theirs. Poor they may be to worldly eyes,
but they have treasure of which the half has not been
told. The peculiar blessing of the peace-makers is
this . They so manifestly show forth the spirit of God,
that they are known and recognized as the children of
God. Even unholy men feel the power of a saintly life,
and in their hearts respect the grace and virtue that
they do not care to imitate. How few of the professed
disciples of Christ possess this spirit in any marked
degree ! The pages of Church History are filled with
the record of strife and contention.
How many contend for party and sect and fail to
see that the glory of a denomination is one thing, and
the glory of Christ another ? How many christians will
or resent an insult or injury just as quickly as men of
the world ?
Herein is the church shorn of her power. Baptized
with the spirit of her Master, she would move on to
glorious victories.
We learn from the form of all these beatitudes that
christians are already blessed. Each is in the present
tense. "Blessed are." We need not wait for a bless
ing until we reach our heavenly state. We are blessed
here. Our full reward is to be hereafter, but here, we
have heaven begun. Men go to the Indies and to the
Western plains, for gold and riches, but here are pearls
of benediction, glowing in all the riches of eternity, free
to all ; yet are they passed by and neglected for the
dust of earth and time. The gold, the pearls, the
jewels of earth will all melt down in the flames of the

62
last day, but these gems of blessing will emit their radi
ance through all the ages of eternity.
Men sell eternity for time, heaven for a mess of
pottage. The world has its heroes. Mostly are they
men of war and carnage. Their pathway to fame is
marked by burning villages, sacked cities and fields
soaked in blood.
But the heroes of God, the glorious company of
peace-makers shall live and reign forever. Even the
world itself shall at last see things in their right light.
The peace-makers shall be called the children of
God, and the meek "shall inherit the earth." Soon will
come the appointed time for the manifestation of the
sons of God. Then shall God's hidden ones arise and
shine with all the glory of eternity.
Then shall men "discern between the righteous and
the wicked, between him that serveth God and him
that serveth him not." It may seem to our poor and
fainting hearts that God is "slack concerning his prom
ise" — but his truth stands sure, and his word cannot
fail. The night is far spent, and the morning light al
ready begins to dawn.
Courage, fainting soul, the promised day is near.
"0 it is hard to work for God,
To rise and take his part
Upon this battle-field of earth,
And not sometimes lose heart !
He hides himself so wondrously.
As though there were no God ;
He is least seen when all the powers
Of ill are most abroad.
Or he deserts us in the hour
The fight is all but lost ;

63

And seems to leava us to ourselves
Just when we need him most.
It is not so, but so it looks ;
And we lose courage then ;
And doubts will come if God hath kept
His promises to men.
But right is right, since God is God ;
And right the day must win ;
To doubt would be disloyalty,
To falter would be sin." Fbedeeick W. Fabek.

CHAPTER IX.

The Persecuted.

"Blessed are they which are persecuted for right
eousness' sake : for theirs is the kingdom of heaven."
Blessed are ye when men shall revile you, and per
secute you, and shall say all manner of evil against you
falsely, for my sake. Math. v. xl, xii.
The last beatitude is reserved for the persecuted.
It was given to cheer the suffering saints of God in
every age.
For weary centuries the enemies of Christ made
war upon the church with fire and sword. All of the
Apostles died a martyr's death. Many thousands of
God's holiest ones have died upon the rock, expired in
smoke and flame at the stake, or worn their lives away
in loathsome dungeons.
' 'They lived unknown 'till persecution dragged them into fame,
And chased them up to heaven. Their ashes flew
No marble tells us whither. With their names
No bard embalms and sanctifies his song ;
And history, so warm on meaner themes,
Is cold on this. She execrates, indeed,
The tyranny that doomed them to the fire;
But gives the glorious suff'rers Uttle praise,"
But their names are written in the Lamb's Book of
Life, and they shall be crowned with everlasting glory
at the coming of the Lord.
The foes of Christ no longer resort to flame and
-9-

66
rack in order to oppose his church. The spirit of the
age does not permit this, for freedom is the watchword
among all nations. But the world on this account has
lost none of its old hatred of the truth. The hatred,
the old enmity is still there ; only it manifests itself
in another way. There are two reasons why chris
tians are not persecuted as in former days. One
reason is that the world lacks the power. It is
not possible to renew the old days. The spirit of
Christianity has broken the sword, quenched the firej
and diffused light and liberty among the nations. The
other reason is a sad, but we believe true one. The
vast majority of christians do not in these last days live
so as to provoke persecution. If the church has gone
out into the world, it is also time that the world has
come up into the church. The church has had a vast
influence upon the world, but alas ! the world has had
no small influence upon the church. If the church of
Christ lived and walked in the holy light of God, and
bore her constant testimony against the sins and follies
of a godless world, the old tiger of hate and persecu
tion would be aroused. But in many places the church
has thrown her patronage and protection over the
dance, the play-house, the card-table, the race-course,
all, all the follies and vanities of the world. Such
churches and such christians will never be persecuted,
but upon them will fall the woe pronounced by our
Saviour upon those of whom all men speak well. If
we have the friendship of the world, we must be at
enmity with God. We cannot serve the two masters.
Like the Israelites of old, we are called upon to
choose whom we will serve.

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But in this age, as in every age. God has a seed
to serve him. In every place, in every church there are
a few that have kept their garments unspotted from the
world. These are often the subjects of persecution, not
as in old times, physical persecution and bodily injury.
There are other forms of torture than these. The cold
sneer, the curling lip, social ostracism, these to a ten
der and delicate nature are as hard to bear as
flame and rack. But, note in order to receive and
enjoy this benediction, the persecution must be
for Christ's sake. If our follies and inconsistencies
bring down upon us the scorn or sneer of men, we have
no claim upon our Saviour's promise. It is a special
promise, pronounced upon special fidelity. When the
persecution and the reviling comes upon us, because we
stand faithful to Jesus, then indeed can we rejoice in
our Lord's sweet smile of blessing. Happy they who
bear the cross of suffering, that they may wear the
crown of glory.
In this, we follow on in the footsteps of our Lord.
The suffering comes first, and the glory afterward.
Calvary before Olivet. The cross before the crown.
But the battle once fought will never be fought again.
The toils and tears, tne conflicts and storms are tran
sient, the rest and peace, the joy and rapture will be
eternal. One who knew full well, the meaning of
sorrow and pain, of persecution and adversity has
written :
"For our light affliction, which is but for a moment,
worketh for us, a far more exceeding and eternal weight
of glory ;" and again : "I reckon, that the suffering of
this present time are not worthy to be compared with

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the glory which shall be revealed in us." The rest will
be all the sweeter, because of earthly toil. Present
suffering will only enhance the future glory. Looking
back upon the pathway of the pilgrim church, we find
it reddened by the blood of unnumbered martyrs-
They constitute a glorious army. Some, like Polycarp,
were burnt at the stake, others were devoured by wild
beasts, their blood mingling with the sands of the
arena, some were torn to pieces upon the rack, and
others were more quickly slain by the sword. It may
be that ere the present dispensation closes, these scenes
of persecution will be renewed. It would only be in
analogy with the past history of the church. In all
probability, it would be short sharp and bloody, the
last conflict between good and evil the light and the
darkness. God and truth must prevail.
But in the heavenly glory those who have suffered
the most for Jesus here will shine the brightest.
The blood-drops shed for Jesus, shall be trans-
mounted into rubies of fadeless beauty, flashing forth
their glory from the martyrs crown of life. The fire
kindled by the red hand of persecution, shall become a
halo of glory, for the brow of the enthroned and tri
umphant saint.
Upon the noble army of martyrs rests the choicest
benediction of our Lord, the brightest and best in this
string of pearls.
Our task is completed. For a little season, we
have sat at the feet of Jesus, and caught the sweet
accents, and listened to the inspiring words of the
Prince of teachers. As we go forth from this mount of
beatitudes, down into the valley of life's daily work

69
and trial, let us take with us the holy and calming in
fluences of the sacred spot. It is our privilege ever to
abide in the sunlight of these benedictions.

9863

FX3I

Yale Divinity Library
New Haven, Connecticut