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miserable children of men. O cry aloud! Spare not! Lift up your voice, to him who grasps both time and eternity, both for yourselves and your brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! That ye may be brought safe, through all the waves and storms, into the haven where you would be. Weep for yourselves till he wipes away the tears from your eyes. And even then, weep for the miseries that come upon the eartb, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and “ the knowledge of the Lord shall cover the earth, as the waters cover the sea.”

SERMON XXIV.

DISCOURSE II.

ON OUR LORD's SERMON ON THE MOUNT.

MATTHEW v. 5-7.

" Blessed are the Meek, for they shall inherit the Earth. « Blessed are they that do Hunger and Thirst after Right

eousness, for they shall be filled. Blessed are the Merciful, for they shall obtain Mercy.

1. WHEN “ the winter is past, when the time of singing is come, and the voice of the turtle is heard in the land;" when He that comforts the mourners is now returned, “ that he

may abide with them for ever:" when at the brightness of his presence the clouds disperse, the dark clouds of doubt and uncertainty, the storms of fear flee away, the waves of sorrow subside, and their spirit again rejoiceth in God their Saviour: then is it that this word is eminently fulfilled; then those whom he hath comforted can bear witness, “ Blessed,” or happy, “are the meek, for they shall inherit the earth."

2. But who are the meek? Not those who grieve at notbing, because they know nothing; who are not discomposed at the evils that occur, because they discern not evil from good. Not those who are sheltered from the shocks of life, by a stupid insensibility; who have, either by nature or art, VOL. VII.

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the virtue of stocks and stones, and resent nothing, because they feel nothing. Brute philosophers are wholly unconcerned in this matter. Apathy is as far from meekness as from humanity. So that one would not easily conceive how any Christians of the purer ages, especially any of the Fathers of the Church, could confound these, and mistake one of the foulest errors of heathenism, for a branch of true Christianity.

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

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

5. They who are truly meek, can clearly discern what is evil: and they can also suffer it. They are sensible of every thing of this kind, but still meekness holds the reins. They are exceedingly “ zealous for the Lord of Hosts;" but their zeal is always guided by knowledge, and tempered in every thought, and word, and work, with the love of God. They do not desire to extinguish any of the passions which God has for wise ends implanted in their nature. But they have the mastery of all; they hold them all in subjection, and

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employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions are applicable to the noblest purposes; even hatred, and anger, and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it.

6. It is evident, this divine temper is not only to abide but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain upon earth. “ We have need of patience, that after we have done (and suffered] the Will of God, we may receive the promise.” We have need of resignation, that we may in all circumstances say, “Not as I will, but as thou wilt.” And we have need of “gentleness towards all men;" but, especially toward the evil and unthankful: otherwise we shall be overcome of evil, instead of overcoming evil with good.

7. Nor does meekness restrain only the outward act, as the Scribes and Pharisees taught of old, and the miserable Teachers, who are not taught of God, will not fail to do in all ages. Our Lord guards us against this, and shews the true extent of it in the following words: “ Ye have heard, that it was said by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment," ver. 21, &c.

“ But I say unto you, that whosoever shall be angry with his brother without a cause, shall be in danger of the judge ment: and whosoever shall say to his brother, Raca, shall be in danger of the council : but whosoever shall say, Thou fool, shall be in danger of hell fire.

8. Our Lord here ranks under the head of murder, even that anger which goes no farther than the heart; which does not show itself by any outward unkindness; no, not so much as a passionate word. “ Whosoever is angry with his brother,” with any man living, seeing we are all brethren ; whosoever feels any unkindness in his heart, any temper contrary to love: whosoever is angry without a cause, with out a sufficient cause, or farther than that cause requires,

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6 shall be in danger of the judgment,” svogos Boti, shall in that moment be obnoxious to the righteous judgment of God.

But would not one be inclined to prefer the reading of those copies which omit the word eixn, without a cause. Is it not entirely superfluous ? For, if anger at persons be a temper contrary to love, how can there be a cause, a sufficient cause for it? Any that will justify it in the sight of God?

Anger at sin we allow. In this sense we may be angry and yet we sin not. In this sense our Lord himself is once recorded to have been angry.

« He looked round about upon them with anger, being grieved for the hardness of their hearts.” He was grieved at the sinners, and angry at the sin. And this is undoubtedly right before God.

9. " And whosoever shall say to his brother, Raca :" whosoever shall give way to anger, so as to utter any contemptuous word.

It is observed by Commentators, that Raca is a Syriac word, which properly signifies, empty, vain, foolish : so that it is as inoffensive an expression as can well be used, toward one at whom we are displeased. And yet, whosoever shall use this, as our Lord assures us, “ shall be in danger of the council:" rather, shall be obnoxious thereto: he shall be liable to a severer sentence from the Judge of all the earth.

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

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