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_.