Chapter III: Part 3

15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause, of the justification of a sinner before God, is likewise denied by the members of the church of Rome: by all of them who are true to the principles of their own church. But undoubtedly there are many among them, whose experience goes beyond their principles. Who though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth, be as crude as their expressions, yet _with their heart they believe_; they rest on Christ alone, both _unto_ present and eternal _salvation_.

16. With these we may rank those, even in the reformed churches, who are usually termed Mystics. One of the chief of these in the present century (at least in England) was Mr. Law. It is well known that he absolutely and zealously denied, the imputation of the righteousness of Christ: as zealously as Robert Barclay, who scruples not to say, “Imputed righteousness, imputed nonsense!” The body of the people known by the name of Quakers, espouse the same sentiment. Nay, the generality of those who profess themselves members of the _church of England_, are either totally ignorant of the matter, and know nothing about _imputed righteousness_, or deny this and justification by faith together, as destructive of good works. To these we may add a considerable number of the people vulgarly stiled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to him that made them. But will any one dare to affirm, That all Mystics (such as was Mr. Law in particular) all Quakers, all Presbyterians or Independents, and all members of the church of England, who are not clear in their opinions or expressions, are void of all Christian experience? That consequently they are all in a state of damnation, _without hope, without_ God _in the world_? However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know _the Lord our righteousness_?

17. But blessed be God, we are not among those who are so dark in their conceptions and expressions. We no more deny the _phrase_ than the _thing_; but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their _heart_ rests only on what Christ hath done and suffered, for pardon, grace and glory. I cannot express this better than in Mr. Hervey’s words, worthy to be wrote in letters of gold. “We are not solicitous as to any _particular set of phrases_. Only let men be humbled as repenting criminals at Christ’s feet, let them rely as devoted pensioners on his merits, and they are undoubtedly in the way to a blessed immortality.”

18. Is there any need, is there any possibility of saying more? Let us only abide by this declaration, and all the contention about this or that _particular phrase_ is torn up by the roots. Keep to this: “All who are humbled as repenting criminals at Christ’s feet, and rely as devoted pensioners on his merits, are in the way to a blessed immortality:” and what room for dispute? Who denies this? Do we not all meet on this ground? What then shall we wrangle about? A man of peace here proposes terms of accommodation to all the contending parties. We desire no better. We accept of the terms. We subscribe to them with heart and hand. Whoever refuses so to do, set a mark upon that man! He is an enemy of peace, a troubler of Israel, a disturber of the church of God.

19. In the mean time, what we are afraid of is this; lest any should use the phrase, “The righteousness of Christ,” or, “The righteousness of Christ is _imputed to me_,” as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved, suppose, for drunkenness. “O, said he, I pretend to no righteousness of _my own_: Christ is _my righteousness_.” Another has been told, that the extortioner, the unjust, shall not inherit the kingdom of God. He replies with all assurance, “I am unjust in myself, but I have a spotless righteousness in Christ.” And thus though a man be as far from the practice as from the tempers of a Christian, though he neither has the mind which was in Christ, nor in any respect walks as he walked, yet he has armour of proof against all conviction, in what he calls the _righteousness of Christ_.

20. It is the seeing so many deplorable instances of this kind, which makes us sparing in the use of these expressions. And I cannot but call upon all of you, who use them frequently, and beseech you in the name of God our Saviour, whose you are and whom you serve, earnestly to guard all that hear you, against this accursed abuse of them. O warn them (it may be they will hear _your_ voice) against _continuing in sin that grace may abound_! Warn them against making _Christ the minister of sin_! Against making void that solemn decree of God, _Without holiness no man shall see the Lord_, by a vain imagination of being _holy in Christ_. O warn them, that if they remain unrighteous, the righteousness of Christ will profit them nothing! Cry aloud, (Is there not a cause?) that for this very end the righteousness of Christ is imputed to us, that _the righteousness of the law may be fulfilled in us_, and that we may _live soberly, righteously and godly in this present world_.

It remains only, to make a short and plain application. And first I would address myself to you, who violently oppose these expressions, and are ready to condemn all that use them as Antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with _them_, for using the phrases they like, any more than they with _you_, for taking the same liberty? Or if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least allow _them_ the liberty, which they ought to allow _you_. And why should you be angry at an _expression_? “O, it has been abused.” And what expression has not? However the abuse may be removed, and at the same time the use remain. Above all, be sure to retain the important sense which is couched under that expression. All the blessings I enjoy, all I hope for, in time and in eternity, are given wholly and solely for the sake of what Christ has done and suffered for me.

I would, secondly, add a few words, to you who are fond of these expressions. And permit me to ask, Do not I allow enough? What can any reasonable man desire more? I allow the whole _sense_ which you contend for: that we have every blessing _through the righteousness of God our Saviour_. I allow _you_ to use whatever expressions you chuse, and that a thousand times over: only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, _imputed righteousness_: and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression. And be not angry with me, if I cannot judge it proper, to use any one expression every two minutes. _You_ may if you please: but do not condemn me, because I do not. Do not, for this, represent me as a Papist, or “an enemy to the righteousness of Christ.” Bear with _me_, as I do with _you_: else how shall we _fulfil the law of Christ_? Do not make tragical outcries, as though I was “subverting the very foundations of Christianity.” Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And indeed _other foundation can no man lay, than that which is laid, even Jesus Christ_. I build inward and outward holiness thereon, as you do, even by faith. Do not therefore suffer any distaste or unkindness, no, nor any shyness or coldness in your heart. If there were _a difference of opinion_, where is our religion, if we cannot _think and let think_? What hinders, but you may forgive _me_, as easily as I may forgive _you_? How much more, when there is only _a difference of expression_? Nay, hardly so much as that? All the dispute being only, whether a particular mode of expression, shall be used _more or less frequently_? Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion from them that seek occasion! Let us at length (O why was it not done before?) join hearts and hands in the service of our great Master. As we have _one Lord, one faith, one hope of our calling_, let us all strengthen each others hands in God, and with one heart and one mouth declare to all mankind, _The Lord our righteousness_.

SERMON XXI.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE I.
MATT. v. 1, 2, 3, 4.

_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, saying,

Blessed are the poor in spirit; for theirs is the kingdom of
heaven.

Blessed are they that mourn; for they shall be comforted._

1. OUR Lord had now [47]_gone about all_ Galilee, beginning at the time [48]_when_ John _was cast into prison_, not only _teaching in their synagogues, and preaching the gospel of the kingdom_, but likewise _healing all manner of sickness, and all manner of disease among the people_. It was a natural consequence of this, that [49]_there followed him great multitudes from_ Galilee, _and from_ Decapolis, _and from_ Jerusalem, _and from_ Judea, _and from_ the region _beyond_ Jordan. [50]_And seeing the multitudes_, whom no synagogue could contain, even had there been any at hand, _he went up into a mountain_, where there was room for all, that _came unto him from every quarter. And when he was set_, as the manner of the _Jews_ was, _his disciples came unto him. And he opened his mouth_ (an expression denoting the beginning of a solemn discourse) _and taught them, saying_――

2. Let us observe, who it is, that is here speaking, that we may _take heed how_ we _hear_. It is the Lord of heaven and earth, the Creator of all, who as such, has a right to dispose of all his creatures; the Lord our governor, whose kingdom is from everlasting, and ruleth over all; the great Lawgiver, who can well enforce all his laws, being _able to save and to destroy_; yea, to punish with everlasting destruction from his presence and from the glory of his power. It is the eternal Wisdom of the Father, who knoweth whereof we are made, and understands our inmost frame; who knows how we stand related to God, to one another, to every creature which God hath made; and consequently how to adapt every law he prescribes, to all the circumstances wherein he hath placed us. It is he who is _loving unto every man, whose mercy is over all his works_: the God of love, who having emptied himself of his eternal glory, is come forth from his Father, to declare his will to the children of men, and then, goeth again to the Father: who is sent of God _to open the eyes of the blind, to give light to them that sit in darkness_. It is the great Prophet of the Lord, concerning whom God had solemnly declared long ago, [51]_Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him_. Or, as the apostle expresses it, [52]_Every soul which will not hear that Prophet, shall be destroyed from among the people_.

3. And what is it which he is teaching? The Son of God, who came from heaven, is here shewing us the way to heaven, to the place which he hath prepared for us, the glory he had before the world began. He is teaching us the true way to life everlasting, the royal way which leads to the kingdom. And the only true way; for there is none besides: all other paths lead to destruction. From the character of the speaker we are well assured, that he hath declared the full and perfect will of God. He hath uttered not one tittle too much; nothing more than he had received of the Father. Nor too little; he hath not shunned to declare the whole counsel of God. Much less hath he uttered any thing wrong, any thing contrary to the will of him that sent him. All his words are true and right, concerning all things, and shall stand fast for ever and ever.

*And we may easily remark, that in explaining and confirming these faithful and true sayings, he takes care to refute not only the mistakes of the _Scribes_ and _Pharisees_ which then were, the false comments whereby the _Jewish_ teachers of that age had perverted the word of God; but all the practical mistakes, that are inconsistent with salvation, which should ever arise in the _Christian_ church: all the comments whereby the _Christian_ teachers (so called) of any age or nation, should pervert the word of God, and teach unwary souls, to seek death in the error of their life.

4. And hence we are naturally led to observe, whom it is that he is here teaching? Not the apostles alone; if so, he had no need to have gone _up into_ the _mountain_. A room in the house of _Matthew_, or any of his disciples, would have contained the twelve. Nor does it in any wise appear, that the _disciples_ who _came unto him_ were the twelve only. Οἱ μαθηταὶ αὐτοῦ, without any force put upon the expression, may be understood, of all who desired to _learn of him_. But to put this out of all question, to make it undeniably plain that where it is said, _He opened his mouth and taught them_, the word _them_ includes all the multitudes, who went up with him into the mountain, we need only observe the concluding verses of the seventh chapter. _And it came to pass, when_ Jesus _had ended these sayings, the multitudes_, οἱ ὄχλοι, _were astonished at his doctrine_ (or teaching.) _For he taught_ them (the multitudes) _as one having authority, and not as the Scribes_.

Nor was it only those multitudes who were with him on the mount, to whom he now taught the way of salvation: but all the children of men, the whole race of mankind, the children that were yet unborn: all the generations to come even to the end of the world, who should ever hear the words of this life.

5. And this all men allow, with regard to some parts of the ensuing discourse. No man, for instance, denies, that what is said of _poverty of spirit_, relates to all mankind. But many have supposed, that other parts concerned only the apostles, or the first Christians, or ministers of _Christ_; and were never designed for the generality of men, who consequently, have nothing at all to do with them.

But may we not justly enquire, who told them this? That some parts of this discourse, concerned only the apostles? Or the Christians of the apostolic age? Or the ministers of _Christ_? Bare assertions are not a sufficient proof, to establish a point of so great importance. Has then our Lord himself taught us; that some parts of his discourse, do not concern all mankind? Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so? Where? In the discourse itself? No: here is not the least intimation of it. Has he said so elsewhere? In any other of his discourses? Not one word so much as glancing this way, can we find in any thing he ever spoke, either to the multitudes or to his disciples. Has any of the apostles, or other inspired writers, left such an instruction upon record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God? Wise, so far above that is written?

6. Perhaps they will say, “That the reason of the thing requires such a restriction to be made.” If it does, it must be on one of these two accounts; because without such a restriction, the discourse would either be apparently absurd, or would contradict some other scripture. But this is not the case. It will plainly appear, when we come to examine the several particulars, that there is no absurdity at all in applying all which our Lord hath here delivered, to all mankind. Neither will it infer any contradiction to any thing else he has delivered, nor to any other scripture whatever. Nay, it will farther appear, that either all the parts of this discourse are to be applied to men in general, or no part; seeing they are all connected together, all joined as the stones in an arch, of which you cannot take one away, without destroying the whole fabrick.

7. *We may, lastly, observe, how our Lord teaches here. And surely, as at all times, so particularly at this he speaks _as never man spake_. Not as the holy men of old; altho’ they also spoke _as they were moved by the Holy Ghost_. Not as _Peter_ or _James_, or _John_ or _Paul_. They were indeed wise master-builders in his church. But still in this, in the degrees of heavenly wisdom, the servant is not as his Lord. No, nor even as himself, at any other time, or on any other occasion. It does not appear, that it was ever his design, at any other time or place, to lay down at once the whole plan of his religion, to give us a full prospect of Christianity, to describe at large the nature of that holiness without which no man shall see the Lord. Particular branches of this he has indeed described, on a thousand different occasions. But never besides here, did he give, of set purpose, a general view of the whole. Nay, we have nothing else of this kind in all the Bible: unless one should except that short sketch of holiness, delivered by God in those ten words or commandments, to _Moses_, on mount _Sinai_. But even here how wide a difference is there between one and the other? _Even that which was made glorious had no glory in this respect, by reason of the glory that excelleth_, 2 Cor. iii. 10.

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_.

6. *But although this mourning is at an end, is lost in holy joy, by the return of the Comforter, yet is there another, and a blessed mourning it is, which abides in the children of God. They still mourn for the sins and miseries of mankind: they _weep with them that weep_. They weep for them that weep not for themselves, for the sinners against their own souls. They mourn for the weakness and unfaithfulness of those, that are in some measure saved from their sins. _Who is weak and they are not weak? Who is offended and they burn not?_ They are grieved for the dishonour continually done to the Majesty of heaven and earth. At all times they have an awful sense of this, which brings a deep seriousness upon their spirit: a seriousness which is not a little increased, since the eyes of their understanding were opened, by their continually seeing the vast ocean of eternity, without a bottom or a shore, which has already swallowed up millions of millions of men, and is gaping to devour them that yet remain. They see here, the house of God eternal in the heavens; there, hell and destruction without a covering; and thence feel the importance of every moment, which just appears, and is gone for ever.

7. *But all this wisdom of God is foolishness with the world. The whole affair of _mourning_ and _poverty of spirit_, is with them stupidity and dullness. Nay ’tis well if they pass so favourable a judgment upon it; if they do not vote it to be mere moping and melancholy, if not downright lunacy and distraction. And it is no wonder at all, that this judgment should be passed, by those who know not God. Suppose as two persons were walking together, one should suddenly stop, and with the strongest signs of fear and amazement, cry out, “On what a precipice do we stand! See, we are on the point of being dashed in pieces! Another step, and we fall into that huge abyss. Stop! I will not go on for all the world.” When the other, who seemed to himself at least equally sharp-sighted, looked forward and saw nothing of all this; what would he think of his companion? But that he was _beside himself_; that his head was out of order: that much religion (if he was not guilty of much learning) had certainly _made him mad_.

8. *But let not the children of God, _the mourners in Sion_, be moved by any of these things. Ye whose eyes are enlightened, be not troubled by those, who walk on still in darkness. Ye do not walk on in a vain shadow: God and eternity are real things. Heaven and hell are in very deed open before you: and ye are on the edge of the great gulph. It has already swallowed up more than words can express, nations and kindreds and peoples and tongues, and still yawns to devour, whether they see it or no, the giddy, 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, thro’ 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 earth, 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 XXII.

UPON OUR LORD’S SERMON ON THE MOUNT.
DISCOURSE II.
MATT. v. 5, 6, 7.

_Blessed are the meek; for they shall inherit the earth.

Blessed are they that do hunger and thirst after righteousness;
for they shall be filled.

Blessed are the merciful; for they shall obtain mercy._

I. 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 nothing, 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, 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 acquiesence 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 exceeding _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 man as well as 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 employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions, are applicable to the noblest purposes. Even hate 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. ’Tis 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 toward 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 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 judgment; 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._