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are, that there is no God" (Psalm x. 4). The reason of worldliness is some wretched thought that is hidden in the bosom : Their inward thought is, that their houses shall continue for ever" (Psalm xlix. 11). You see, then, there is reason why you should go to God to cleanse your spirit from evil thoughts; why you should be humbled under them; why you should watch against them. "Let the wicked man forsake his way, and the unrighteous man his thoughts, and return unto the Lord" (Isa. lv. 7). Mark, not only his way, but his thoughts. Trace every corrupt desire, every inordinate practice, till you come up to some inward and hidden thought. There are implicit thoughts and thoughts explicit. Explicit are those that are impressed upon the conscience, and are more sensible; implicit are those which the Scripture calleth hidden thoughts, and the sayings of the heart. Though the desires, purposes, actions, are according to them, yet we do not so sensibly discern them; for they are so odious that they come least in sight. Many such there are; as this was the hidden thought implied in the text, that wealth is to be preferred before grace, and that made them judge so perversely. It is good, therefore, to wait upon the word, which "discovereth the thoughts and intents of the heart" (Heb. iv. 12), that upon every experience you may refer things to their proper head and cause: "Sure there hath been a vile thought in me, that there is no God; that the world is for ever; that riches are better than grace; that the pleasures of sin are better than the hopes of life," &c. It is good to interpret every action, and to observe the language that is couched in it: your lives do but speak out these thoughts.

IV. That this is an evil thought, that men are to be valued by their outward excellency. It is against the dispensation of God, who putteth the greatest glory upon those that are of least account and esteem in the world. It is against the nature of grace, whose glory is not sensible, obvious to the senses, but inward and hidden: "The king's daughter is all glorious within" (Psa. xlv. 13). A Christian's inside is best; all the world's glory is in show, fancy, and appearance: Agrippa and Bernice came with great pomp (Acts xxv. 23), μetà ñoλλni pavraoias, with much show and fancy. Painted things have a greater show with them than real. Nazianzen saith the world is Helena without and Hecuba within: there is nothing answerable to the appearance. But now grace is under a veil : "It doth not appear what we shall be" (1 John iii. 2). Thus Cant. i. 6, the church is said to be black but comely; full of spiritual beauty, though outwardly wretched, aud deformed with afflictions; which is there expressed by two similitudes, like the tents of Kedar and the curtains of Solomon. The tents of Kedar: the Arabians lived in tents, which were but homely and slender, in comparison of city buildings; obscure huts, sullied and blacked with the weather, but rich within, and full of costly utensils; therefore we hear of the glory of Kedar (Isa. xxi. 16). And Solomon's curtains may possibly signify the same thing. Josephus saith, Solomon had Babylonian curtains, of a baser stuff and work, to hide the curious imagery that was carved on the marble walls. The greatest glory is within the veil: the hidden man of the heart is an ornament of great price (1 Pet. iii. 4). And as it is against the nature of grace, so it is against all right reason: we do not use to judge so in other cases We do not prize a horse for the gaudry of his saddle and trappings, but for his strength and swiftness. That painter was laughed at, who,

because he could not draw Helena fair, he drew her rich. We do not therefore judge it a good sword, because it hath a golden belt. Well then, if it be against Providence, and grace, and reason, go by a wiser rule, in valuing things and persons, than outward excellency. Do not think that faith best which the ruler professeth (John vii. 48); nor those persons best that glitter most with worldly lustre. Christ cometh often in a disguise to us, as well as the Jews; to us, in his poor members.

VERSE 5.-Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him?

In this verse the apostle urgeth another argument against respect of persons. You will despise those whom God, out of his wise ordination, hath called to the greatest honour. He instanceth in a three-fold dignity, which the Lord putteth upon the godly poor; they are elected of God, "rich in faith," and "heirs of the kingdom.'

Hearken, my beloved brethren,] He exciteth their attention, and still giveth them the loving compellation which he had formerly used. In all grave and weighty matters it is usual, in the Scripture, to preface and premise some craving of attention: "He that hath an ear to hear, let him hear" (Matt. xiii. 9). So James, in the council of Jerusalem, "Men and brethren, hearken unto me" (Acts xv. 13). Here the apostle useth this preface, partly to stir them up to consider the dispensation proper to that age. "Behold your calling, brethren; not many wise, not many mighty," &c. (1 Cor. i. 20); that is, seriously consider the manner of God's calling in these times. Partly because he is about to urge a warm argument against the perverseness of their respects; and when the matter concerneth our case, it calleth for our best attention.

So,

Hath not God chosen] That is, by the special designment of grace he hath singled out the poor to be heirs of life: you will find it so always, for the most part; but in those times especially. Partly to confute the pride of great persons; as if God should respect them for their outward dignity. The first choice that God made in the world, was of poor men; and therefore do we so often read that "the poor received the Gospel ;" not only the poor in spirit, but the poor in purse. God chose fishermen to preach the Gospel, and poor persons to receive it: few were won, that were of any rank and quality in the world. And partly that we might not think that wonderful increase and spreading of the Gospel to come to pass by the advantage of human power, fleshly aids and props, but by the virtue of the Divine grace.

The poor of this world,] That is, in regard of outward enjoyments : 1 Tim. vi. 17, there he speaketh of the rich of this world. There is another world that hath its riches; but they that have estate there, are usually poor and despicable. The saints are described to be those that have not their hopes in this world (1 Cor. xv. 19), or poor in this world; that is, in the opinion of the present world they are vile and abject.

Rich in faith,] So they may be said to be two ways. Either in regard of high measures and raised degrees of faith; as Abraham was said to be strong in faith (Rom. iv.), or that woman, "O woman! great is thy faith” (Matt. xv.). So when the apostle presseth them to a spiritual abundance in

gifts and graces, he saith, "Let the word of God dwell in you, πλaoiwc, richly" (Col. iii. 16); or rich, in opposition to worldly poverty, as noting the recompence that is made up to them for their outward poverty, in their hopes and privileges. And mark, God is said to choose rich in faith; that is, to be rich in faith. It is such an expression as is used Rom. viii. 29: he hath chosen us like his Son; that is, to be like his Son; which is plainly averred by the apostle, "He hath chosen us in him, that we might be holy" (Eph. i. 3); not because we are good, but that we might be good. This place cannot be urged for the foresight of faith; for, as he chose us rich in faith," so he chose us heirs of glory: and therefore it doth not note the reason of God's choice, but the end; not that they were so, but that they might be so.

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Heirs of the kingdom,] Glory is often set out by a kingdom, and the faithful as princes under years.

Which he hath promised] Promises of this nature are everywhere: "I love them that love me" (Prov. viii. 17). So, "Showing mercy to thousands of them that love me" (Exod. xx. 6).

To them that love him?] Why this grace is specified, see the reasons alleged in the explication and notes of the twelfth verse of the first chapter. Only observe the order used by the apostle; first he placeth election, then faith, then love.

The notes are these:

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I. That oftentimes God chooseth the poor of this world. The lion and the eagle are passed by, and the lamb and the dove chosen for sacrifice. The Gospel, that was "hidden from the wise and prudent," was revealed to babes" (Matt. xi. 25). This God doth, partly to show the glory of his power in preserving them, and truth amongst them, that were not upheld

*

by worldly props. The church is called the congregation of the poor (Psa. lxxiv. 20), a miserable sort of men, that were destitute of all worldly advantages. Usually he showeth his power by using weak means; Moses' hand was made leprous before it wrought miracles (Exod. iv.). Jericho was blown down with rams' horns; and Goliah slain with a sling and a stone. Partly because God would show the riches of his goodness in choosing the poor all must now be ascribed to mercy. At the first, God chose the worst and the poorest, which was an argument that he was not moved with outward respect; the most sinful and the most obscure,† that all flesh might glory in the Lord (1 Cor. i. 28). A thief was made the delight of paradise, and Lazarus taken into Abraham's bosom. Those that had not the least pretence of glorying in themselves, are invited to grace. Partly because God would discover his wisdom by making up their outward defects by this inward glory. Levi, that had no portion among his brethren, had the Lord for his portion. God is wanting to no creature; the rich have somewhat,

* Adverte cœleste consilium, non sapientes aliquos, non divites, non nobiles, sed piscatores et publicanos quos dirigeret elegit; ne traduxisse potentia, redemisse divitiis, nobilitatisque authoritate traxisse aliquos videretur, et veritatis ratio non disputationis gratia prævaleret. Ambr. in Luk. cap. 6, sect. 3.

Noluit prius eligere senatores, sed piscatores, magna artificis misericordia! Sciebat enim quia si eligeret senatorem, diceret senator, dignitas mea electa est, &c. * * * Da mihi, inquit, istum piscatorem, veni tu pauper, sequere me; nihil habes, nihil nosti, sequere me. Aug. Serm. 19, de Verb. Dom.

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and the poor have the favour of his people (Psa. cvi. 4), special mercies. The buyers, and sellers, and money-changers, were whipped out of the temple; the rich have least interest there. Partly, that the members might be conformed to the head, the saints to Christ, in meanness and suffering: "Thy King cometh unto thee poor" (Zech. ix.). Partly because poverty is a means to keep them upright; riches are a great snare. The moon is never eclipsed but when it is at the full. Certainly God's people are then in most danger. They say the sun never moveth slower than when it is highest in the Zodiac. Usually men are never more flat in duty, and dead in service, than when mounted high in worldly advantages. A pirate never setteth upon an empty vessel. The Devil is most busy in the fulness of our sufficiency. Those that were taken up with the pleasantness of the country, and saw it fit for sheep, would not go into Canaan. The disciples pleaded, Lord, we have left all things, and followed thee;" as if the keeping of an estate and the keeping of Christ were hardly compatible. Well then, 1. You that are poor, bless God; it is all from mercy that God should look upon you. It is a comfort in your meanness; rejected by the world, chosen by God. He that is happy in his own conscience, cannot be miserable by the judgment of others. "Let not the eunuch say, I am a dry tree; for I will give him an everlasting name" (Isa. lvi. 3, 4). Be not discouraged, though outwardly mean. The poor man is known to God by name, he hath a proper name, Lazarus (Luke xvi.); whereas the rich man is called by an appellative name. Among men it is otherwise. Divitum nomina sciuntur, pauperum nesciuntur, saith Cajetan; however we forget the poor, we will be sure to remember the rich man's name and title. 2. You that are rich, consider this is not the favour of God's people. Be not contented with common bounty. You may have an estate, and others may have higher privileges. As Luther, profess that you will not be contented so; you will not be quiet, till you have the tokens of his special mercy.

*

II. There are poor in this world, and poor in the world to come. Dives that was fared sumptuously every day, and was clothed in fine linen, yet wanted a drop to cool his tongue. Desideravit guttam (saith Austin) qui non dedit micam; "He wanted a drop, that would not give a crumb." "Behold my servants shall eat, but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty: they shall rejoice, but ye shall be ashamed" (Isa. lxv. 13, 14). Ye are left to your choice, to be rich in this world, but poor in the world to come: though you swim here and wallow in a sea of pleasures, yet there you may want a drop to cool your tongue.

III. The poor of this world may be spiritually rich. The apostle's riddle is made good, "As having nothing, yet possessing all things" (2 Cor. vi. 10): nothing in the world, and all in faith.

ÍV. Faith maketh us truly rich. It is the open hand of the soul, to receive all the bounteous supplies of God. If we be empty and poor, it is not because God's hand is straitened, but ours is not opened. A man may be poor, notwithstanding the abundance of wealth: it putteth a difference between you and others for a while, but in the grave, "the poor and the rich meet together" (Job iii. 19); that is, are all in the same estate without difference. In the charnel-house all skulls are in the same case; not to be

* Valde protestatus sum me nolle sic ab co satiari. Luth.

distinguished by the ornaments or abasures of the temporal life: it is grace alone that will make you to excel for ever. Nay, riches cannot make you always to differ in this world: "They take to themselves wings, and fly away" (Prov. xxiii. 5). Well then, you that are poor, do not envy others' plenty; you that are rich, do not please yourselves in these enjoyments: Ist divitiæ nec veræ sunt, nec vestræ; they are neither true riches, neither can you always call them your own. V. The Lord loveth only the godly poor. There are wicked poor, whose hearts are ignorantly stubborn, whose lives are viciously profane. Christ saith, "Blessed are the poor, for yours is the kingdom of God" (Luke v. 20). In the evangelist Matthew, it is explained, "Blessed are the poor in spirit" (Matt. v. 3). David saith, "The abjects gathered themselves against me" (Psa. xxxv. 15). Many times men of that quality are malignant opponents to the children and cause of God; saucy dust, that will be flying in the faces of God's people; and their rage is the more fierce, because there is nothing of knowledge, politic restraints, and civil or ingenuous education, to break the force of it.

VI. All God's people are heirs; they are heirs, they are but heirs. They are heirs, that cometh to them by virtue of their sonship: "If children, then heirs; heirs of God, and joint heirs with Christ" (Rom. viii. 17). Jesus Christ was the natural son and the natural heir; and we, being adopted sons, are adopted heirs. He is called" the heir of all things" (Heb. i. 2); and he hath invested us with his own privileges. Do but consider what an heir a child of God is, one that is received into the same privileges with Christ; and therefore the apostle saith, he is a joint heir. In a spiritual manner, and as we are capable, we shall possess the same glory that Christ doth. Again, they are heirs whose right is indefeasible. Men may appoint heirs, and alter their purpose, especially concerning adopted heirs; but God never changeth: in assurance of it we have earnest (2 Cor. i. 32), and we have first fruits (Rom. viii. 23). We have earnest to show how sure, we have first fruits to show how good, our inheritance is a taste how good, and a pledge how sure. Well then, you that have tasted of the grapes of Eshchol, have had any sense of your adoption, you may be confident, God will never alter his purposes of love. Again, they are heirs that not only look to inherit the goods of their heavenly Father, but his person: God doth not only make over heaven to you, but himself: "I will be your God," quantus quantus est, God is yours. So, "The Lord is the portion of mine inheritance" (Psa. xvi. 5). Again, they are heirs that possess by their father's life-time. Men give their estates to us, when they can possess them no longer; but this is our happiness, that God and we possess it together; and therefore it is said, "glorified with him." Again, they are heirs to an estate that will not be diminished by the multitude of co-heirs. Many a fair stream is drawn dry by being dispersed into several channels; but here, the more the greater privilege. What a happiness is it to enjoy God among all the saints: " They shall sit down with Abraham, and Isaac, and Jacob." We may jointly inherit without envy: the company is a part of the blessing. It is one of the apostle's motives, "Ye are come to an innumerable company of saints and angels" (Heb. xii. 22, 23). It was a foolish question that, "Who shall be the greatest in the kingdom of heaven?" (Matt. xviii.) For when God is all in all, he will fill up every