II.  Each Beatitude springs from the preceding, and all twined together make an ornament of grace upon the neck, a chain of jewels.  The second sounds a more violent paradox than even the first.  Sorrowing is blessed.  This, of course, cannot mean mere sorrow as such.  That may or may not be a blessing.  Grief makes men worse quite as often as it makes them better.  Its waves often flow over us like the sea over marshes, leaving them as salt and barren as it found them.  Nor is sorrow always sure of comfort.  We must necessarily understand the word here so as to bring it into harmony with the context, and link it with the former Beatitude as flowing from it, as well as with the succeeding.  The only intelligible explanation is that this sorrow arises from the contemplation of the same facts concerning self as lead to poverty of spirit, and is, in fact, the emotional side of the same disposition.  He who takes the true measure of himself cannot but sorrow over the frightful gulf between what he should and might be and what he is, for he knows that there is more than misfortune or unavoidable creatural weakness at work.  The grim reality of sin has to be reckoned in.  Personal responsibility and guilt are facts.  The soul that has once seen its own past as it is, and looked steadily down into the depths of its own being, cannot choose but ‘mourn.’  Such contrition underlies all moral progress.  The ethical teaching of the Sermon on the Mount puts these two, poverty of spirit and tears for sin, at the foundation.  Do its admirers lay that fact to heart?  This is Christ’s account of discipleship.  We have to creep through a narrow gate, which we shall not pass but on our knees and leaving all our treasures outside.  But once through, we are in a great temple with far-reaching aisles and lofty roof.  Such sorrow is sure of comfort.  Other sorrow is not.  The comfort it needs is the assurance of forgiveness and cleansing, and that assurance has never been sought from the King in vain.  The comfort is filtered to us in drops here; it pours in a flood hereafter.  Blessed the sorrow which leads to experience of the tender touch of the hand that wipes away tears from the face, and plucks evil from the heart!  Blessed the mourning, which prepares for the festal garland and the oil of gladness and the robe of praise, instead of ashes on the head and sackcloth on the spirit!

III.  Meekness here seems to be considered principally as exercised to men, and it thus constitutes the first of the social virtues, which henceforward alternate with those having exclusive reference to God.  It is the grace which opposes patient gentleness to hatred, injury, or antagonism.  The prominence given to it in Christ’s teaching is one of the peculiarities of Christian morals, and is a standing condemnation of much so-called Christianity.  Pride and anger and self-assertion and retaliation flaunt in fine names, and are called manly virtues.  Meekness is smiled at, or trampled on, and the men