Part 6

8. Above all, with what amazing love does the Son of God, here reveal his Father’s will to man! He does not bring us _again to the mount that burned with fire, nor unto blackness and darkness and tempest_. He does not speak as when he _thundered out of heaven; when the Highest gave his thunder, hail-stones and coals of fire_. He now addresses us with his still, small voice. _Blessed_ or happy _are the poor in spirit_. Happy are the mourners, the meek; those that hunger after righteousness; the merciful, the pure in heart: happy in the end and in the way; happy in this life, and in life everlasting! As if he had said, Who is he that lusteth to live, and would fain see good days? Behold, I shew you the thing which your soul longeth for; see the way you have so long sought in vain! The way of pleasantness; the path to calm, joyous peace, to heaven below and heaven above!

9. *At the same time with what authority does he teach! Well might they say, _Not as the Scribes_. Observe the manner, (but it cannot be expressed in words) the air, with which he speaks! Not as _Moses_, the servant of God; not as _Abraham_, his friend; not as any of the prophets; nor as any of the sons of men. It is something more than human; more than can agree to any created being. It speaks the Creator of all,――a God, a God appears! Yea, ὁ ὢν, the being of beings, _Jehovah_, the self-existent, the supreme, the God who is over all, blessed for ever!

10. This divine discourse, delivered in the most excellent method, every subsequent part illustrating those that precede, is commonly, and not improperly divided, into three principal branches: the first, contained in the fifth, the second in the sixth, and the third in the seventh chapter. In the first, the sum of all true religion is laid down in eight particulars, which are explained and guarded against the false glosses of man, in the following parts of the fifth chapter. In the second are rules for that right intention, which we are to preserve in our all outward actions; unmixt with worldly desires, or anxious cares for even the necessaries of life. In the third, are cautions against the main hindrances of religion, closed with an application of the whole.

I. 1. Our Lord, first, lays down the sum of all true religion in eight particulars, which he explains and guards against the false glosses of men to the end of the fifth chapter.

Some have supposed that he designed in these, to point out the several stages of the Christian course; the steps which a Christian successively takes in his journey to the promised land; others, that all the particulars here set down, belong at all times to every Christian: And why may we not allow both the one and the other? What inconsistency is there between them? It is undoubtedly true, that both _poverty of spirit_ and every other temper which is here mentioned, are at all times found, in a greater or less degree, in every real Christian. And it is equally true, that real Christianity always begins in poverty of spirit, and goes on in the order here set down till the _man of God_ is made _perfect_. We begin at the lowest of these gifts of God; yet so as not to relinquish this, when we are called of God, to come up higher: but, _whereunto we have already attained, we hold fast_, while we _press on_ to what is yet _before_, to the highest blessings of God in _Christ Jesus_.

2. The foundation of all is _poverty of spirit_: here therefore our Lord begins: _Blessed_, saith he, _are the poor in spirit, for theirs is the kingdom of heaven_.

It may not improbably be supposed, that our Lord looking on those who were round about him, and observing that not many rich were there, but rather the poor of the world, took occasion from thence, to make a transition from temporal to spiritual things. _Blessed_, saith he (or _happy_; so the word should be rendered, both in this and the following verses) _are the poor in spirit_. He does not say, they that are _poor_, as to _outward circumstances_; it being not impossible that some of these may be as far from happiness as a monarch upon his throne: but _the poor in spirit_, they who, whatever their outward circumstances are, have that disposition of heart, which is the first step to all real, substantial happiness, either in this world or that which is to come.

3. Some have judged, that by the _poor in spirit_ here, are meant, those who love poverty; those who are free from covetousness; from the love of money; who fear, rather than desire riches. Perhaps they have been induced so to judge, by wholly confining their thought to the very term; or by considering that weighty observation of St. _Paul, that the love of money is the root of all evil_. And hence many have wholly divested themselves, not only of riches but of all worldly goods. Hence also the vows of voluntary poverty, seem to have arisen in the _Romish_ church: it being supposed, that so eminent a degree of this fundamental grace, must be a large step toward _the kingdom of heaven_.

But these do not seem to have observed, first, That the expression of St. _Paul_ must be understood with some restriction. Otherwise it is not true: for the love of money is not _the root_, the sole root _of all evil_. There are a thousand other roots of evil in the world, as sad experience daily shews. His meaning can only be, it is the root of very many evils: perhaps of more than any single vice besides; secondly, that this sense of the expression, _poor in spirit_, will by no means suit our Lord’s present design, which is to lay a general foundation whereon the whole fabric of Christianity may be built: a design which would be in no wise answered, by guarding against one particular vice: so that, if even this were supposed to be one part of his meaning, it could not possibly be the whole: thirdly, that it cannot be supposed to be any part of his meaning, unless we charge him with manifest tautology: seeing if _poverty of spirit_ were only freedom from covetousness, from the love of money, or the desire of riches, it would coincide with what he afterwards mentions, it would be only a branch of _purity of heart_.

4. Who then are _the poor in spirit_? Without question, the humble; they who know themselves: who are convinced of sin: those to whom God hath given that first repentance, which is previous to faith in _Christ_.

One of these can no longer say, _I am rich, and increased in goods and have need of nothing_: as now knowing, that he is _wretched and poor and miserable and blind and naked_. He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. _In me_, saith he, _dwelleth no good thing_; but whatsoever is evil and abominable. He has a deep sense of the loathsome leprosy of sin, which he brought with him from his mother’s womb, which overspreads his whole soul, and totally corrupts every power and faculty thereof. He sees more and more of the evil tempers, which spring from that evil root: the pride and haughtiness of spirit, the constant bias to think of himself more highly than he ought to think: the vanity, the thirst after the esteem or honour that cometh from men: the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness; the inbred enmity both against God and man, which appears in ten thousand shapes: the love of the world, the self-will, the foolish and hurtful desires, which cleave to his inmost soul. He is conscious, how deeply he has offended by his tongue; if not by profane, immodest, untrue or unkind words, yet by discourse which was not _good, to the use of edifying_, not _meet to minister grace to the hearers_; which consequently was all _corrupt_ in God’s account, and grievous to his holy Spirit. His evil works are now likewise ever in his sight; if he tell them, _they are more than he ♦is able to express_. He may as well think to number the _drops of rain, the sands of the sea, or the days of eternity_.

5. His guilt is now also before his face: he knows the punishment he has deserved, were it only on account of his _carnal mind_, the entire, universal corruption of his nature: how much more, on account of all his evil desires and thoughts, of all his sinful words and actions? He cannot doubt for a moment, but the least of these deserves the damnation of hell; _the worm that dieth not, and the fire that never shall be quenched_. Above all, the guilt of _not believing on the name of the only begotten Son of God_, lies heavy upon him. _How_ saith he, _shall_ I escape, who _neglect so great salvation! He that believeth not, is condemned already, and the wrath of God abideth on him._

6. But what shall he give in exchange for his soul, which is forfeited to the just vengeance of God? _Wherewithal shall he come before the_ Lord? How shall he pay him that he oweth? Were he from this moment to perform the most perfect obedience to every command of God, this would make no amends for a single sin, for any one act of past disobedience: seeing he owes God all the service he is able to perform from this moment to all eternity; could he pay this, it would make no manner of amends, for what he ought to have done before. He sees himself therefore utterly helpless, with regard to atoning for his past sins; utterly unable to make any amends to God, to pay any ransom for his own soul.

But if God would forgive him all that is past, on this one condition, that he should sin no more, that for the time to come he should entirely and constantly obey all his commands: he well knows that this would profit him nothing, being a condition he could never perform. He knows and feels, that he is not able to obey, even the outward commands of God: seeing these cannot be obeyed, while his heart remains in its natural sinfulness and corruption: inasmuch as an evil tree, cannot bring forth good fruit. But he cannot cleanse a sinful heart: with men this is impossible. So that he is utterly at a loss, even how to begin walking in the path of God’s commandments. He knows not how to get one step forward in the way. Incompassed with sin and sorrow and fear, and finding no way to escape, he can only cry out, Lord, _save, or I perish_!

7. *_Poverty of spirit_ then, as it implies the first step we take in running the race which is set before us, is, a just sense of our inward and outward sins, and of our guilt and helplessness. This some have monstrously stiled, the _virtue of humility_; thus teaching us to be proud of knowing we deserve damnation. But our Lord’s expression is quite of another kind; conveying no idea to the hearer, but that of mere want, of naked sin, of helpless guilt and misery.

8. The great apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this, [53]_The wrath of_ God, saith he, _is revealed from heaven, against all ungodliness and unrighteousness of men_: a charge which he immediately fixes on the Heathen world, and thereby proves, they were under the wrath of God. He next shews, that the Jews were no better than they, and were therefore under the same condemnation: and all this, not in order to their attaining “The noble virtue of humility,” but _that every mouth might be stopped, and all the world become guilty before_ God.

He proceeds to shew, that they were helpless as well as guilty; which is the plain purport of all those expressions, _Therefore by the deeds of the law, there shall no flesh be justified――But now the righteousness of_ God, _which is by faith, of_ Jesus Christ, _without the law is manifested――We conclude, that a man is justified by faith, without the deeds of the law_: expressions all tending to the same point, even to _hide pride from man_: to humble him to the dust, without teaching him to reflect upon his humility as a virtue; to inspire him with that full piercing conviction of his utter sinfulness, guilt and helplessness, which casts the sinner, stript of all, lost and undone, on his strong helper, _Jesus Christ the righteous_.

9. One cannot but observe here, that Christianity begins, just where Heathen morality ends: _poverty of spirit, conviction of sin_, the _renouncing ourselves_, the _not having our_ own _righteousness_, the very first point in the religion of _Jesus Christ_, leaving all Pagan religion behind. This was ever hid from the wise men of this world: insomuch that the whole _Roman_ language, even with all the improvements of the _Augustan_ age, does not afford so much as a name for _humility_: (the word from whence we borrow this, is as well known, bearing in _Latin_ a quite different meaning:) no, nor was one found in all the copious language of _Greece_, ’till it was _made_ by the great apostle.

10. O that we may feel what they were not able to express! Sinner, awake! Know thyself! Know and feel, that thou wert _shapen in wickedness, and that in sin did thy mother conceive_ thee; and that thou thyself hast been heaping up sin upon sin, ever since thou couldst discern good from evil. Sink under the mighty hand of God, as guilty of death eternal: and cast off, renounce, abhor all imagination, of ever being able to help thyself! Be it all thy hope to be washed in his blood, and renewed by his almighty Spirit, _who himself bare all our sins in his own body on the tree_. So shalt thou witness, _Happy are the poor in spirit; for theirs is the kingdom of heaven_.

11. This is that _kingdom of heaven or of_ God which _is within_ us, even _righteousness and peace and joy in the Holy Ghost_. And what is righteousness, but the life of God in the soul: the mind which was in _Christ Jesus_: the image of God stampt upon the heart, now renewed after the likeness of him that created it? What is it but the love of God because he first loved us, and the love of all mankind, for his sake?

And what is this peace, the peace of God, but that calm serenity of soul, that sweet repose in the blood of _Jesus_, which leaves no doubt of our acceptance in him? Which excludes all fear, but the loving, filial fear of offending our Father which is in heaven.

This inward kingdom implies also _joy in the Holy Ghost_, who seals upon our hearts, _the redemption which is in_ Jesus, the righteousness of _Christ_, imputed to us, _for the remission of the sins that are past_: who giveth us now the _earnest of our inheritance_, of the crown which the Lord, the righteous judge will give at that day. And well may this be termed _The kingdom of heaven_; seeing it is heaven already opened in the soul; the first springing up of those rivers of pleasure which flow at God’s right-hand for evermore.

12. _Theirs is the kingdom of heaven._ Whosoever thou art, to whom God hath given to be _poor in spirit_, to feel thyself lost, thou hast a right thereto, through the gracious promise of him who cannot lie. It is purchased for thee by the blood of the Lamb. It is very nigh: thou art on the brink of heaven. Another step, and thou enterest into the kingdom, of righteousness and peace and joy. Art thou all sin? _Behold the Lamb of_ God, _who taketh away the sin of the world_. All unholy? See thy _Advocate with the Father_, Jesus Christ _the righteous_. Art thou unable to atone for the least of thy sins? _He is the propitiation for_ all thy _sins_. Now believe on the Lord Jesus Christ, and all thy sins are blotted out. Art thou totally unclean in soul and body? Here is the _fountain for sin and uncleanness. Arise and wash away thy sins_: stagger no more at the promise through unbelief. Give glory to God: dare to believe! Now cry out, from the ground of thy heart,

Yes, I yield, I yield at last, Listen to thy speaking blood; Me with all my sins I cast On my atoning God!

13. *Then thou learnest of him to be _lowly of heart_. And this is the true, genuine, Christian humility, which flows from a sense of the love of God, reconciled to us in _Christ Jesus_. _Poverty of spirit_, in this meaning of the word, begins, where a sense of guilt and of the wrath of God ends; and is, a continual sense of our total dependence on him, for every good thought or word or work; of our utter inability to all good, unless he _water us every moment_: and an abhorrence of the praise of men, knowing that all praise is due unto God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he hath forgiven us, and for the sin which still remaineth in our hearts, although we know it is not imputed to our condemnation. Nevertheless the conviction we feel of inbred sin, is deeper and deeper every day. The more we grow in grace, the more do we see, of the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ, (as great a mystery as this may appear, to those who know not the power of God unto salvation) the more do we discern of our alienation from God, of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness.

II. 1. It is true, he has scarce any conception of this, who now begins to know the inward kingdom of heaven. _In his prosperity_ he saith, _I shall never be moved; Thou_, Lord, _hast made my hill so strong_. Sin is so utterly bruised beneath his feet, that he can scarce believe it remaineth in him. Even temptation is silenced and speaks not again: it cannot approach, but stands afar off. He is borne aloft in the chariots of joy and love: he soars _as upon the wings of an eagle_. But our Lord well knew, that this triumphant state does not often continue long. He therefore presently subjoins, _Blessed are they that mourn; for they shall be comforted_.

2. Not that we can imagine this promise belongs to those, who mourn only on some worldly account: who are in sorrow and heaviness, merely on account of some worldly trouble or disappointment; such as the loss of their reputation, or friends; or the impairing of their fortune. As little title to it have they who are afflicting themselves, through fear of some temporal evil: or who pine away with anxious care, or that desire of earthly things which _maketh the heart sick_. Let us not think, these _shall receive any thing from the_ Lord: he is not in all their thoughts. Therefore it is that they thus _walk in a vain shadow, and disquiet themselves in vain_. And _this shall ye have of mine hand_, saith the Lord, _ye shall lie down in sorrow_.

3. The mourners of whom our Lord here speaks, are those that mourn on quite another account: they that mourn after God, after him in whom they did _rejoice, with joy unspeakable_, when he gave them to _taste the good_, the pardoning _word, and the powers of the world to come_. But he now _hides his face and they are troubled_; they cannot see him through the dark cloud. But they see temptation and sin, which they fondly supposed were gone never to return, arising again, following after them amain, and holding them in on every side. It is not strange if their soul is now disquieted within them, and trouble and heaviness take hold upon them. Nor will their great enemy fail to improve the occasion; to ask, “Where is now thy God? Where is now the blessedness whereof thou spakest? The beginning of the kingdom of heaven? Yea, hath God said, Thy sins are forgiven thee? Surely God hath not said it. It was only a dream, a mere delusion, a creature of thy own imagination. If thy sins are forgiven, why art thou thus? Can a pardoned sinner be thus unholy?”――And if then, instead of immediately crying to God, they reason with him that is wiser than they, they will be in heaviness indeed, in sorrow of heart, in anguish not to be exprest. Nay even when God shines again upon the soul, and takes away all doubt of his past mercy, still he that is _weak in faith_ may be tempted and troubled, on account of what is to come: especially, when inward sin revives, and thrusts sore at him that he may fall. Then may he again cry out,

“I have a sin of fear, that when I’ve spun My last thread, I shall perish on the shore!”

Lest I should make shipwreck of the faith, and my last state be worse than the first:

“Lest all my bread of life should fail And I sink down unchang’d to hell.”

4. Sure it is that this affliction _for the present is not joyous but grievous. Nevertheless, afterward it bringeth forth peaceable fruit unto them that are exercised thereby. Blessed_ therefore _are they that_ thus _mourn_, if they _tarry the_ Lord’s _leisure_, and suffer not themselves to be turned out of the way, by the miserable comforters of the world; if they resolutely reject all the comforts of sin, of folly and vanity; all the idle diversions and amusements of the world, all the pleasures which _perish in the using_, and which only tend to benumb and stupify the soul, that it may neither be sensible of itself nor God. Blessed are they who _follow on to know the_ Lord, and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit, by a fresh manifestation of his love; by such a witness of his accepting them in the Beloved, as shall never more be taken away from them. This _full assurance of faith_ swallows up all doubt, as well as all tormenting fear; God now giving them a sure hope of an enduring substance and _strong consolation through grace_. Without disputing, whether it be possible for any of those to _fall away, who were once enlightened and made partakers of the Holy Ghost_, it suffices them to say, by the power now resting upon them, [54]_Who shall separate us from the love of_ Christ? _I am persuaded, that neither death nor life, nor things present, nor things to come: nor height nor depth――shall be able to separate us from the love of_ God, _which is in_ Christ Jesus _our_ Lord!

5. This whole process, both of mourning for an absent God, and recovering the joy of his countenance, seems to be shadowed out in what our Lord spoke to his apostles, the night before his passion. [55]_Do ye enquire of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? Verily verily I say unto you, that ye shall weep and lament_, namely when ye do not see me; _but the world shall rejoice_, shall triumph over you, as though your hope were now come to an end. _And ye shall be sorrowful_, thro’ doubt, thro’ fear, thro’ temptation, thro’ vehement desire: _But your sorrow shall be turned into joy_, by the return of him whom your soul loveth. _A woman when she is in travail, hath sorrow because her hour is come. But as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. And ye now have sorrow_: ye mourn and cannot be comforted. _But I will see you again: and your heart shall rejoice_, with calm, inward joy, _and your joy no man taketh from you_.