Post-Mediæval Preachers Some Account of the Most Celebrated Preachers of the 15th, 16th, & 17th Centuries; With Outlines of Their Sermons, and Specimens of Their Style

“Blessed are the poor in spirit:” and behold Him at the opening of this first seal, poor and of no reputation.

“Blessed are they that mourn:” and this second seal displays Him offering up prayers for us, “with strong crying and tears.”

“Blessed are the meek:” and we see Him meek and lowly of heart, before the judgment-seat answering not a word.

“Blessed are they that hunger and thirst after righteousness:” this fourth seal exhibits Him whose meat it was to do the will of Him that sent Him, and who on the cross could still cry, “I thirst,” in the consuming thirst for the salvation of our souls.

“Blessed are the merciful:” and “His mercy is over all His works.”

“Blessed are the pure in heart:” and who was purer than the Virgin Son of the Virgin Mother?

And the seventh seal opens with: “Blessed are the peacemakers;” showing us Christ who made “peace by the blood of His cross” between Jew and Gentile, between God and man.

Every sermon preached since that mighty discourse, which opened the life of Christ to man, what has it been, but a turning over of leaf after leaf in that most mysterious book?

There is something very striking in the accidents of that first sermon, that fountain whence every rill of sacred eloquence has flowed to water the whole earth; delivered, not in the gloom of the temple, in the shadow of the ponderous roof, like the burden of the law to weigh it down, but in the open air, free and elastic like the Gospel, on a mountain-top, in the soft breeze beneath an unclouded sun; the Preacher standing among mountain flowers, meet emblems of the graces which should spring up from His word, sown broadcast over the world. We can picture the scene: the twelve around Him, bowed in wonder, like the sheaves of the brethren bending before the sheaf of Joseph; and beyond, a great multitude with eager uplifted faces, a multitude hungering and thirsting after righteousness, drawing in the gracious words which proceeded from Christ’s lips; whilst far below, gently ripples and brightly twinkles the blue Galilean lake, over the waters of which that Preacher walked, and the waves of which by one word He stilled. We may say with the angel, “The waters which thou sawest are peoples, and multitudes, and nations, and tongues” (Rev. xvii. 15), and see in them a type of the world once tossing in the darkness and terror of a night of ignorance without God, but now to be calmed in the daylight of His presence, and lulled at the sound of His voice.

The following analysis of the Sermon on the Mount, taken chiefly from Dr. J. Forbes, will give some idea of its arrangement:—

Introduction.

A. The character of the true members of Christ’s kingdom diametrically opposed to the expectations and character of the world.

The Beatitudes, or progressive stages of Christian life (verses 3-10).

The reward of those who keep the beatitudes in this world (11) and in the next (12).

B. The duty of Christ’s servants towards the world (13-16).

The Subject.

“Christ is the end of the law for righteousness.”

I.

(Ver. 17.) “Think not that I am come to destroy the law and the prophets.”

A. (Negative proposition) I am not come to destroy,

B. (Positive proposition) but to fulfil.

Negative proposition explained (18, 19).

Positive proposition explained (20).

Christ then shows how that the law is made of none effect by the Scribes and Pharisees, and not by Himself.

II.

A. The Teaching of Christ contrasted with that of the Scribes. Perfect form of the Second Table of the Law.

1. Law of Individual Life (VI Commandment, V Beatitude) (21-26).

2. Law of Family Life (VII Commandment, VI Beatitude) (27-32).

3. Central Law of Truth (IX Commandment) (33-37).

4. Law of National Life (VIII Commandment):

On its Negative or Passive Side (III Beatitude) (38-42).

On its Positive or Active Side (VII Beatitude) (43-48).

III.

The Practice required by Christ of His Disciples contrasted with the Practice of the Scribes and Pharisees.

First Defect of Pharisaical Righteousness, Ostentation, or Hypocrisy. God must be regarded in all our Acts (chap. vi. 1).

α. In the Duties owed to our Neighbours (2-4).

β. In the Duties owed to God (5-15).

γ. In the Duties owed to Ourselves (16-18).

Second Defect of Pharisaical Righteousness, Worldliness. God must be regarded in all our Affections (19-34).

Third Defect of Pharisaical Righteousness, Spiritual Pride. God must be regarded in all our Judgments (chap. vii. 1, 2).