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_.