yet because this is a very defireable Thing, and therefore a proper Object for our fpiritual Hunger and Thirst, it has been pitched upon as the Senfe by fundry well-meaning Interpreters. But, for two or three. Reafons, I think it can't be the Righteousness here meant. For, 1. We may observe, that when Righteousness is to be understood in this borrowed Law Senfe, the Apostle generally adds fome Words for the Explication of it; calling it, the Righteoufness of Faith, or the Righteoufness of God, or Righteousness imputed; but ufes not the Word alone, without fome Addition, or previous or concomitant Defcription, from which we may know that it is to be determined to that Senfe. 2. It is not very probable that before the Doctrine of Juftification by Faith in Christ was as yet preached or taught, our Saviour would have used the Word Righteousness in this borrowed Senfe, as knowing it must needs at that Time be altogether unintelligible to his Hearers. 3. I think it will appear plain, to any attentive Reader, that it is not the Doctrine of Juftification, but the Doctrine of Sanctification, or new Life, which our Lord in thefe Beatitudes is endeavouring to inculcate upon his Difciples and Auditory, as a neceffary Prerequifite, or Difpofition for the evangelical State; and therefore it seems no way agreeable to the Scope of the Place, to recommend as yet the Doctrine of Chrift's imputed Righteoufnefs. The Word Righteoufnefs, then, I judge must be taken here in a moral Senfe; but even thus, it is used wider or narrower in the Holy Scriptures: For fometimes by Righteousness is meant that univerfal Righteousness confifting in a fincere Endea M 2 vour vour to comply with the whole Duty of Man; and fometimes the particular Virtue of Justice, which gives every Man his Due. Now it is the first of thefe which Interpreters most commonly take to be meant in this Place; and, according to them, the Meaning of the Words, Bleffed are they that hunger and thirst after Righteousness; for they fhall be filled; is as if our Lord had faid, Bleffed are they who have an earnest Defire after Holinefs, for they fhall not mifs of their Aim, but fhall certainly attain what they fo earnestly long for. But tho' this is a true Doctrine, and a very pious Senfe, yet when I confider the Scope of the Place, and the Context, I must be of Opinion against the greater Number of Interpreters, that by Justice or Righteousness here, is meant the particular Virtue of Justice or Honestly; and that by being filled, or Jatisfied, is meant their having enough, or their enjoying a good Competency of the Bleflings of this World; or, in short, that their Honefty fhall not impoverish them, but that it fhall prove the best Way to increase and preferve their Eftates. My Reasons for this Interpretation are thefe three: I. All the other Beatitudes are particular Virtues, and therefore it is moft probable that this xaoovn, which may very properly be rendered Juftice, is a particular Virtue too. 2. This better anfwers our Saviour's Scope and Intent, which was to correct the bad Difpofitions of Mind his Hearers were under with relation to the evangelical State. Now one notorious bad Difpofition of Mind they were under was, that they expected, by the way of Fighting and Conqueft, to invade other Men's Poffeffions; the Covetousness of this Temper our Saviour had corrected in another Beatitude, where he recommends Poverty in Spirit, and the Injuftice of it he reprehends here. 3. Here is a great Catalogue of Chriftian Virtues enumerated in these eight Beatitudes; now how improbable is it that one of the eight fhould comprehend the whole? Befides, let it be tried in other Places of the New Teftament, where there is any Enumeration of particular Virtues, and it will be found,that where-ever Sinangun, the Word here rendered Righteousness, is brought in, it is by common Confent of Interpreters understood to be the particular Virtue of Justice. I fhall quote two of thefe Catalogues, befides this of my Text, where this of Justice or Righteousness makes a Part; and in both these it is the particular Virtue of Justice that is meant and recommended. The first is 1 Tim. vi. II. But thou, O Man of God, flee thefe Things, (he had been speaking of the Sins of Covetoufnefs,) and then he adds, and follow after Righteousness, Godliness, Faith, Love, Patience, Meeknefs. Where we see he recommends to Timothy fix Virtues, as oppofite to Covetoufnefs, and Righteoufnefs (that is, Justice) at the Head of them. The Jecond is 2 Tim. ii. 22. where diffuading from youthful Lufts, among fome other, he recommends this Virtue; Flee alfo youthful Lufts, fays he, but follow Righteousness, Faith, Charity, Peace, with them that call on the Lord out of a pure Heart. I might obferve the fame of the Word xaos, which is rendered Righteous, or Juft: As Tit. i. 8. among the Qualifications of a Chriftian Bishop, it is required that he be fober, just, boly, and temperate. Now is there not in thefe eight Beatitudes as great a Catalogue of Vir tues as is enumerated in any of the other Paffages, of which Catalogue this is but one? In thefe other Paffages it is understood in the Sense of the particular Virtue of Justice, and why not in this, for the fame Reafons? I conclude, then, that when our Saviour faith here, Blessed are they that hunger and thirst after Righteousness, or Juftice; the Senfe is, as if he had faid, Ye imagine the Followers of the Meffiah fhall conquer great Cities and Countries, and that by no other Right or Title, befides that of the Sword, they shall invade the Wealth and Poffeffions of other Men; and ye are push'd on with as eager Desires after thefe Things, as an hungry Man hath after Meat, or a thirsty Man after Drink: But ye are under a great Mistake, the Kingdom of the Messiab abhors every Thing that is wrongful or unjust; and therefore if ye defign to be good Subjects of that Kingdom, instead of longing after your Neighbour's Goods and Poffeffions, defire above all Things honest Hearts and Souls, free from all finifter Biafs and Affection; and that ye may have both the Judgment to know, and the Inclination to do Right and Juftice to all Mankind. This I take to be the right Meaning of the Virtue recommended. And now, fince I am upon paraphrafing our Saviour's Meaning of the Virtue, I will add, too, the Meaning of the Promise annexed, For they shall be filled; which, after St. Chryfoftome upon the Place, I take to be, as if he had faid, In walking justly and honeftly, ye fhall be fufficiently provided for as to all worldly Neceffaries; your Honesty shall not impoverish you, but ye shall have fufficient and enough to fupply all all your temporal Wants, befides the Affluence of all Bleffings in Heaven. The Duty then here recommended, I take to be a great Love of Juftice; the hungering and thirfting after Righteousness: I purpofely chufe to call it by the Name of Justice. For tho' the Word Righteoufnefs fometimes may comprehend all that is any way due to our Neighbour, even Relief in his Wants, as well as his legal juft Demands; yet here I judge it must be interpreted in a more limited Senfe, only for the Duty of Juftice; and that becaufe Mercy, the other great Branch of our Duty to our Neighbour, has a diftinct Confideration in the very next Beatitude: And I call it a great Love of Juftice, because it is here resembled to those most quick and pungent Defires of Hunger and Thirst, which have a vehement Tendency to Satisfaction. But that I may afford this Virtue a clearer Confideration, I shall diftinctly, but as briefly as fuch an ample Subject will admit, confider both the Object Justice, and the Act of hungering and thirsting after it. As to the Object, Justice, or Righteousness, it is of a very large Extent, as reaching to all thofe Virtues by which our Neighbour has any Right to claim from us, or not to be injured by us. And this, in fome Refpects, will reach further than even the large Duties of the whole second Table of the Law; for by giving a bad Example in tranfgreffing the Duties of the firft Table of the Law, which relate to our Duty to God, we may be guilty of a great Piece of Injustice to our Neighbour, in feducing him from his Duty, and fo in ruining his Soul to all Eternity. The fame M 4 miy |