Upon Our Lord’s Sermon on the Mount Discourse I
How to hear this sermon§1
1This is a listening version of John Wesley's sermon, Upon Our Lord's Sermon on the Mount, Discourse One. It is the sermon as printed in John Wesley's 1771 Works. Rendered in modern English.
About this reading · §1
This opening is not in the 1771 sermon. The reading is rendered in modern English.
He went up into a mountain§2
2And seeing the multitudes, he went up onto a mountain, and when he was seated, his disciples came to him. Matthew 5:1.
And he opened his mouth and taught them, saying, Matthew 5:2.
Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3.
Blessed are they that mourn, for they shall be comforted. Matthew 5:4.
1771 text · §2
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.
He had gone about Galilee§3
3Our Lord had now gone about all Galilee, beginning at the time when John was cast into prison, not only teaching in their synagogues and preaching the gospel of the kingdom, but also healing every kind of sickness and every kind of disease among the people. It was a natural consequence of this that great multitudes followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the region beyond the Jordan. And seeing the multitudes, whom no synagogue could contain, even if one had been at hand, he went up onto a mountain, where there was room for all who came to him from every quarter. And when he was seated, as the manner of the Jews was, his disciples came to him. And he opened his mouth, an expression that marks the beginning of a solemn discourse, and taught them, saying.
1771 text · §3
1. OUR Lord had now gone about all Galilee, beginning at the time 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 there followed him great multitudes from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the region beyond Jordan. 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――
Who is speaking§4
4Let us observe who it is that is speaking here, so 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. It is the Lord our governor, whose kingdom is from everlasting, and who rules over all. It is the great Lawgiver, who can well enforce all his laws, being able to save and to destroy, yes, to punish with everlasting destruction from his presence and from the glory of his power. It is the eternal Wisdom of the Father, who knows what we are made of, and understands our inmost frame, who knows how we stand related to God, to one another, and to every creature which God has made, and therefore knows how to fit every law he prescribes to all the circumstances in which he has placed us. It is he who is loving to every man, whose mercy is over all his works. It is the God of love, who, having emptied himself of his eternal glory, has come forth from his Father to declare his will to the children of men, and then goes again to the Father, who is sent by God to open the eyes of the blind and to give light to those who sit in darkness. It is the great Prophet of the Lord, concerning whom God had solemnly declared long ago, Whoever will not listen to my words, which he shall speak in my name, I will require it of him. Or, as the apostle expresses it, Every soul that will not hear that Prophet shall be destroyed from among the people.
1771 text · §4
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, 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, Every soul which will not hear that Prophet, shall be destroyed from among the people.
What he is teaching§5
5And what is it that he is teaching? The Son of God, who came from heaven, is here showing us the way to heaven, to the place which he has 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 has declared the full and perfect will of God. He has uttered not one tittle too much (Matthew 5:18), nothing more than he had received from the Father. Nor too little. He has not shrunk from declaring the whole counsel of God (Acts 20:27). Much less has he uttered anything wrong, anything contrary to the will of him who sent him. All his words are true and right concerning all things, and shall stand firm for ever and ever.
And we may easily notice that, in explaining and confirming these faithful and true sayings, he takes care to refute not only the mistakes of the scribes and Pharisees of that time, the false comments by which the Jewish teachers of that age had twisted the word of God, but all the practical mistakes, inconsistent with salvation, that would ever arise in the Christian church: all the comments by which the so-called Christian teachers of any age or nation would twist the word of God, and teach unwary souls to seek death in the error of their life.
1771 text · §5
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.
Whom he is teaching§6
6And from this we are naturally led to observe whom he is teaching here. Not the apostles alone. If it were only them, he had no need to go up onto the mountain. A room in the house of Matthew, or of any of his disciples, would have held the twelve. Nor does it appear in any way that the disciples who came to him were only the twelve. His disciples, without any force put on the expression, may be understood of all who wanted to learn from him. But to put this beyond 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 onto the mountain, we need only observe the closing verses of the seventh chapter. And it came to pass, when Jesus had ended these sayings, the multitudes were astonished at his teaching. For he taught them, the multitudes, as one having authority, and not as the scribes (Matthew 7:29).
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 who were yet unborn, all the generations to come, even to the end of the world, who should ever hear the words of this life.
1771 text · §6
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.
Not only for the apostles§7
7And this all people allow with regard to some parts of the discourse that follows. No one, 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 the ministers of Christ, and were never designed for people in general, who therefore have nothing at all to do with them.
But may we not fairly ask, 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 proof enough to settle a point of such importance. Has our Lord himself taught us that some parts of his discourse do not concern all mankind? Without doubt, if it had been so, he would have told us. He could not have left out so necessary a piece of information. But has he told us so? Where? In the discourse itself? No. Here there is not the least hint of it. Has he said so elsewhere? In any other of his discourses? Not one word that even glances this way can we find in anything he ever spoke, either to the multitudes or to his disciples. Has any of the apostles, or any other inspired writer, left such an instruction on record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the people who are so much wiser than God? Wise, so far above what is written?
Perhaps they will say that the reason of the thing requires such a restriction. If it does, it must be for one of these two reasons: because without such a restriction the discourse would either be plainly 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 everything our Lord has delivered here to all mankind. Neither does it imply any contradiction to anything else he has delivered, or to any other scripture whatever. Indeed, it will further appear that either all the parts of this discourse are to be applied to people in general, or no part of it, since they are all connected, all joined like the stones in an arch, of which you cannot take one away without destroying the whole fabric.
1771 text · §7
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.
How he teaches§8
8We may, lastly, observe how our Lord teaches here. And surely, as at all times, so particularly at this time, he speaks as never a man spoke. Not as the holy men of old, although 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 view of Christianity, to describe at large the nature of that holiness without which no one shall see the Lord (Hebrews 12:14). 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. Indeed, 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 there is between the one and the other. Even that which was made glorious had no glory in this respect, because of the glory that excels. 2 Corinthians 3:10.
1771 text · §8
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.
With what love§9
9Above all, with what amazing love the Son of God here reveals his Father's will to man. He does not bring us again to the mountain that burned with fire (Hebrews 12:18), nor to blackness, and darkness, and tempest. He does not speak as when he thundered out of heaven, when the Most High gave his thunder, hailstones, and coals of fire. He now addresses us with his still, small voice (1 Kings 19:12). Blessed, or happy, are the poor in spirit. Happy are the mourners, the meek, those who 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 the person who longs to live, and would gladly see good days? Look, I show you the thing which your soul has longed 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.
1771 text · §9
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!
With what authority§10
10At the same time, with what authority he teaches. Well might they say, Not as the scribes. Observe the manner, though 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 children of men. It is something more than human, more than can belong to any created being. It speaks the Creator of all. A God, a God appears. Yes, the one who is, the being of beings, Jehovah, the self-existent, the supreme, the God who is over all, blessed for ever (Romans 9:5).
1771 text · §10
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!
Three branches§11
11This divine discourse, delivered in the most excellent method, every later part illustrating those that go before, is commonly, and not improperly, divided into three principal branches. The first is contained in the fifth chapter, the second in the sixth, and the third in the seventh. 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 men in the following parts of the fifth chapter. In the second are rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires, or with anxious care even for the necessities of life. In the third are cautions against the main hindrances of religion, closed with an application of the whole.
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.
1771 text · §11
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.
Stages, and every Christian§12
12Some have supposed that in these he meant to point out the several stages of the Christian course, the steps a Christian takes, one after another, on the journey to the promised land. Others have supposed that all the particulars set down here 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 mentioned here are found at all times, in a greater or lesser 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 set down here, until the man of God is made perfect. We begin at the lowest of these gifts of God, yet so as not to give this one up when we are called by God to come up higher. Where we have already arrived, we hold fast, while we press on to what is still ahead, to the highest blessings of God in Christ Jesus.
1771 text · §12
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.
The foundation is poverty of spirit§13
13The foundation of all is poverty of spirit. Here, therefore, our Lord begins. Blessed, he says, are the poor in spirit, for theirs is the kingdom of heaven.
It may fairly be supposed that our Lord, looking at those who were around him, and observing that not many rich were there, but rather the poor of the world, took occasion from that to pass from temporal things to spiritual things. Blessed, he says, or happy, for so the word should be rendered, both in this verse and in the following verses, are the poor in spirit. He does not say, those who are poor as to outward circumstances. It is not impossible that some of these may be as far from happiness as a monarch on his throne. He says, the poor in spirit: those 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 in the world to come.
1771 text · §13
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.
Not those who love poverty§14
14Some have judged that by the poor in spirit here are meant those who love poverty, those who are free from covetousness and from the love of money, who fear riches rather than desire them. Perhaps they have been led to judge so by confining their thought entirely to the bare term, or by considering that weighty observation of Saint Paul, that the love of money is the root of all evil (1 Timothy 6:10). And from this many have stripped themselves not only of riches but of all worldly goods. From this also the vows of voluntary poverty seem to have arisen in the Church of Rome, 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 Saint Paul must be understood with some restriction. Otherwise it is not true, for the love of money is not the root, the only root, of all evil. There are a thousand other roots of evil in the world, as sad experience shows every day. His meaning can only be that it is the root of very many evils, perhaps of more than any other single vice. Second, 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 on which the whole fabric of Christianity may be built, a design which would in no way be answered by guarding against one particular vice. So that, even if this were supposed to be one part of his meaning, it could not possibly be the whole. Third, that it cannot be supposed to be any part of his meaning, unless we charge him with obvious repetition, since if poverty of spirit were only freedom from covetousness, from the love of money, or from the desire of riches, it would coincide with what he afterwards mentions. It would be only a branch of purity of heart.
1771 text · §14
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.
The humble§15
15Who then are the poor in spirit? Without question, the humble. Those who know themselves. Those who are convinced of sin. Those to whom God has given that first repentance, which comes before faith in Christ.
1771 text · §15
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.
Wretched, poor, and naked§16
16One of these can no longer say, I am rich, and increased in goods, and have need of nothing (Revelation 3:17), knowing now 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 remaining in him. In me, he says, dwells no good thing (Romans 7:18), but whatever 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 of it. He sees more and more of the evil tempers which spring from that evil root: the pride and haughtiness of spirit, the constant leaning toward thinking of himself more highly than he ought to think, the vanity, the thirst after the esteem or honor that comes from men, the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness, the inbred enmity against both God and man, which appears in ten thousand shapes, the love of the world, the self-will, the foolish and hurtful desires, which cling 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 talk which was not good for building others up, not fit to minister grace to the hearers, which therefore was all corrupt in God's account, and grievous to his Holy Spirit. His evil works are now also always in his sight. If he tried to tell them, they are more than he is able to express. He might as well think to number the drops of rain, the sands of the sea, or the days of eternity.
1771 text · §16
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.
The damnation of hell§17
17His 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 that the least of these deserves the damnation of hell, the worm that does not die, and the fire that never shall be quenched (Mark 9:48). Above all, the guilt of not believing in the name of the only begotten Son of God lies heavy upon him. How, he says, shall I escape, I who neglect so great a salvation (Hebrews 2:3). Whoever does not believe is condemned already (John 3:18), and the wrath of God abides on him (John 3:36).
1771 text · §17
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.
Nothing to pay§18
18But what shall he give in exchange for his soul (Matthew 16:26), which is forfeited to the just vengeance of God? With what shall he come before the Lord? How shall he pay what he owes? 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, since he owes God all the service he is able to perform, from this moment to all eternity. Even if he could pay this, it would make no kind 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, since these cannot be obeyed while his heart remains in its natural sinfulness and corruption, because an evil tree cannot bring forth good fruit (Matthew 7:18). But he cannot cleanse a sinful heart. With men this is impossible (Matthew 19:26). So he is utterly at a loss even how to begin walking in the path of God's commandments. He does not know how to get one step forward in the way. Surrounded by sin, and sorrow, and fear, and finding no way to escape, he can only cry out, Lord, save, or I perish (Matthew 8:25).
1771 text · §18
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!
Not a virtue to be proud of§19
19Poverty of spirit, then, as it means the first step we take in running the race that is set before us, is a just sense of our inward and outward sins, and of our guilt and helplessness. Some have monstrously styled this 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. It conveys no idea to the hearer but that of mere want, of naked sin, of helpless guilt and misery.
1771 text · §19
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.
The wrath of God is revealed§20
20The great apostle, where he tries to bring sinners to God, speaks in a way that answers exactly to this. The wrath of God, he says, is revealed from heaven (Romans 1:18) 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 shows that the Jews were no better than they were, and were therefore under the same condemnation. And all this, not so that they might attain the noble virtue of humility, but so that every mouth might be stopped, and all the world become guilty before God (Romans 3:19).
He goes on to show that they were helpless as well as guilty, which is the plain sense of all those expressions. Therefore by the deeds of the law no flesh shall be justified (Romans 3:20). But now the righteousness of God, which is by faith in Jesus Christ, is shown apart from the law. We conclude that a person is justified by faith, without the deeds of the law (Romans 3:28). These expressions all tend to the same point, even to hide pride from man, to humble him to the dust, without teaching him to look on his humility as a virtue, to fill him with that full, piercing conviction of his utter sinfulness, guilt, and helplessness, which casts the sinner, stripped of all, lost and undone, on his strong helper, Jesus Christ the righteous.
1771 text · §20
8. The great apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this, 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.
Where heathen morality ends§21
21One cannot help observing here that Christianity begins just where heathen morality ends. Poverty of spirit, conviction of sin, the renouncing of ourselves, the not having a righteousness of our own, the very first point in the religion of Jesus Christ, leaves all pagan religion behind. This was always hidden from the wise people of this world, so much so 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 which we borrow this one, as is well known, bears a quite different meaning in Latin. No, nor was one found in all the rich language of Greece, until it was made by the great apostle.
1771 text · §21
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.
Sinner, awake§22
22Oh that we may feel what they were not able to express. Sinner, awake. Know yourself. Know and feel that you were shaped in wickedness, and that in sin your mother conceived you (Psalm 51:5), and that you yourself have been heaping sin upon sin ever since you could tell good from evil. Sink under the mighty hand of God, as guilty of eternal death, and cast off, renounce, and abhor every imagination of ever being able to help yourself. Let it be all your hope to be washed in his blood, and renewed by his almighty Spirit, who himself bore all our sins in his own body on the tree (1 Peter 2:24). So you shall witness, Happy are the poor in spirit, for theirs is the kingdom of heaven.
1771 text · §22
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.
The kingdom within§23
23This is that kingdom of heaven, or of God, which is within us, even righteousness, and peace, and joy in the Holy Ghost (Romans 14:17). And what is righteousness but the life of God in the soul, the mind which was in Christ Jesus (Philippians 2:5), the image of God stamped upon the heart, now renewed after the likeness of him who 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 (Philippians 4:7), but that calm serenity of soul, that sweet rest in the blood of Jesus, which leaves no doubt of our acceptance in him? It shuts out all fear except the loving, childlike fear of offending our Father who is in heaven.
This inward kingdom also implies 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 forgiveness of the sins that are past, who gives us now the pledge of our inheritance, of the crown which the Lord, the righteous judge, will give at that day. And well may this be called the kingdom of heaven, since 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.
1771 text · §23
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.
On the brink of heaven§24
24Theirs is the kingdom of heaven. Whoever you are, to whom God has given to be poor in spirit, to feel yourself lost, you have a right to it, through the gracious promise of him who cannot lie. It is purchased for you by the blood of the Lamb. It is very near. You are on the brink of heaven. Another step, and you enter the kingdom of righteousness, and peace, and joy. Are you all sin? Look, the Lamb of God, who takes away the sin of the world (John 1:29). All unholy? See your advocate with the Father, Jesus Christ the righteous. Are you unable to atone for the least of your sins? He is the propitiation for all your sins (1 John 2:2). Now believe in the Lord Jesus Christ, and all your sins are blotted out. Are you totally unclean in soul and body? Here is the fountain for sin and uncleanness (Zechariah 13:1). Rise and wash away your sins. Do not stagger any longer at the promise through unbelief. Give glory to God. Dare to believe. Now cry out, from the ground of your heart,
Yes, I yield, I yield at last. Listen to your speaking blood. Me, with all my sins, I cast on my atoning God.
1771 text · §24
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!
Lowly of heart§25
25Then you learn from him to be lowly of heart (Matthew 11:29). 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. It is a continual sense of our total dependence on him for every good thought, or word, or work, of our utter inability for any good unless he waters us every moment, and an abhorrence of the praise of men, knowing that all praise is due to God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he has forgiven us, and for the sin which still remains 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 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 do not know the power of God for salvation, the more we discern of our alienation from God, of the enmity that is in our carnal mind, and of the necessity of our being entirely renewed in righteousness and true holiness (Ephesians 4:24).
1771 text · §25
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.
Blessed are they that mourn§26
26It is true that a person who is only beginning to know the inward kingdom of heaven has scarcely any conception of this. In his prosperity he says, I shall never be moved. You, Lord, have made my hill so strong. Sin is so utterly bruised beneath his feet that he can scarcely believe it remains in him. Even temptation is silenced and does not speak again. It cannot approach, but stands far off. He is carried aloft in the chariots of joy and love. He soars as on the wings of an eagle. But our Lord well knew that this triumphant state does not often continue long. He therefore immediately adds, Blessed are they that mourn, for they shall be comforted.
1771 text · §26
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.
Not worldly sorrow§27
27Not that we can imagine this promise belongs to those who mourn only on some worldly account, who are in sorrow and heaviness merely because of some worldly trouble or disappointment, such as the loss of their reputation, or of their friends, or the damaging of their fortune. Just as little claim to it have those who are afflicting themselves through fear of some temporal evil, or who pine away with anxious care, or with that desire for earthly things which makes the heart sick. Let us not think that these shall receive anything from the Lord. He is not in all their thoughts. That is why they walk in a vain shadow, and trouble themselves in vain. And this you shall have from my hand, says the Lord: you shall lie down in sorrow (Isaiah 50:11).
1771 text · §27
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.
They mourn after God§28
28The mourners of whom our Lord speaks here are those who mourn on quite another account. They mourn after God, after him in whom they did rejoice with joy unspeakable (1 Peter 1:8), 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, rising again, following hard after them, 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 of them. Nor will their great enemy fail to use the occasion, to ask, Where is your God now? Where is the blessedness you spoke of now? The beginning of the kingdom of heaven? Yes, has God said, Your sins are forgiven? Surely God has not said it. It was only a dream, a mere delusion, a creature of your own imagination. If your sins are forgiven, why are you like this? Can a pardoned sinner be this unholy? And if then, instead of immediately crying to God, they argue with one who is wiser than they are, they will be in heaviness indeed, in sorrow of heart, in anguish that cannot be expressed. Even when God shines again upon the soul, and takes away all doubt of his past mercy, still the person who is weak in faith may be tempted and troubled about what is to come, especially when inward sin revives and pushes hard at him so that he may fall. Then he may again cry out,
I have a sin of fear, that when I have spun my last thread, I shall perish on the shore.
Lest I should make shipwreck of the faith (1 Timothy 1:19), and my last state be worse than the first (Matthew 12:45).
Lest all my bread of life should fail, and I sink down unchanged to hell.
1771 text · §28
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.”
Afterward it brings forth peaceable fruit§29
29It is certain that this affliction, for the present, is not joyful but painful. Nevertheless, afterward it brings forth peaceable fruit (Hebrews 12:11) to those who are trained by it. Blessed, therefore, are those who mourn in this way, if they wait for the Lord's time, and do not allow 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 of vanity, all the idle diversions and amusements of the world, all the pleasures which perish in the using, and which only tend to numb and stupefy the soul, so that it may be aware neither of itself nor of God. Blessed are those 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 (Ephesians 1:6) as shall never again 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 is possible for any of those to fall away who were once enlightened and made partakers of the Holy Ghost (Hebrews 6:4), it is enough for them to say, by the power now resting upon them, Who shall separate us from the love of Christ (Romans 8:35)? 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.
1771 text · §29
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, 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!
A little while§30
30This whole process, both of mourning for an absent God and of recovering the joy of his face, seems to be sketched in what our Lord spoke to his apostles the night before his passion. Do you ask about what I said, a little while and you shall not see me (John 16:16), and again a little while and you shall see me? Truly, truly, I say to you that you shall weep and lament, namely when you do not see me, but the world shall rejoice. It shall triumph over you, as though your hope had now come to an end. And you shall be sorrowful, through doubt, through fear, through temptation, through intense desire. But your sorrow shall be turned into joy, by the return of him whom your soul loves. A woman, when she is in labor, has sorrow because her hour has come. But as soon as she has delivered the child, she no longer remembers the anguish, for joy that a child is born into the world. And you have sorrow now. You mourn and cannot be comforted. But I will see you again, and your heart shall rejoice with calm, inward joy, and no one takes your joy from you.
1771 text · §30
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. 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.
They weep with those who weep§31
31But although this mourning is at an end, lost in holy joy by the return of the Comforter, yet there is another mourning, and a blessed mourning it is, which remains in the children of God. They still mourn for the sins and miseries of mankind. They weep with those who weep (Romans 12:15). They weep for those who do not weep for themselves, for the sinners against their own souls. They mourn for the weakness and unfaithfulness of those who are in some measure saved from their sins. Who is weak, and they are not weak (2 Corinthians 11:29)? Who is made to stumble, and they do not burn? They are grieved for the dishonor 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 people, and is gaping to devour those who yet remain. They see here the house of God, eternal in the heavens. There, hell and destruction without a covering. And from that they feel the importance of every moment, which just appears and is gone for ever.
1771 text · §31
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.
Foolishness with the world§32
32But all this wisdom of God is foolishness with the world. The whole affair of mourning and poverty of spirit is, to them, stupidity and dullness. Indeed, it is well if they pass so favorable a judgment on it, if they do not vote it mere moping and melancholy, if not downright madness and distraction. And it is no wonder at all that this judgment should be passed by those who do not know God. Suppose that, as two people were walking together, one should suddenly stop, and with the strongest signs of fear and amazement cry out, On what a precipice 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.
1771 text · §32
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.
The mourners in Zion§33
33But do not let the children of God, the mourners in Zion, be moved by any of these things. You whose eyes are enlightened, do not be troubled by those who walk on still in darkness. You do not walk in a vain shadow. God and eternity are real things. Heaven and hell are in very deed open before you, and you are on the edge of the great gulf (Luke 16:26). It has already swallowed up more than words can express, nations and kindreds and peoples and tongues, and it still yawns to devour, whether they see it or not, the giddy, miserable children of men. Oh, cry aloud. Do not hold back. Lift up your voice to him who holds both time and eternity, both for yourselves and for your brothers and sisters, that you may be counted worthy to escape the destruction that comes like a whirlwind, that you may be brought safe, through all the waves and storms, into the haven where you want to be. Weep for yourselves, until he wipes the tears from your eyes. And even then, weep for the miseries that come upon the earth, until the Lord of all shall put an end to misery and sin, shall wipe the tears from all faces (Isaiah 25:8), and the knowledge of the Lord shall cover the earth as the waters cover the sea (Isaiah 11:9).
1771 text · §33
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.