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,' Kom. iv. 20, or that woman, Mat. xv. 28, * 0 woman ! great is thy faith.' So when the apostle presseth them to a spiritual abundance in gifts and graces, he saith, Col. iii. 16, ' Let the word of God dwell in you, irXovam^, richly.' Or rich, in op- position to worldly poverty, as noting the recompense 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 he rich in faith.' It is such am expression as is used Eom. viii. 29, 'He hath chosen us like his Son ;' that is, ' to he like his Son ;' which is plainly averred by the apostle, Eph. i. 4, ' He hath chosen us in him that we might be holy :' not hecause we are good, but that lue might he 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.
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: Prov. viii. 17, ' I love them that love me ;' so Exod. xx. 6, ' Showing mercy to thousands of them that love me.'
To them that love hi7n. — Why this grace is specified, seethe reasons alleged in the explication and notes of the 12th verse of the first chapter. Only observe the order used by the apostle ; first he placeth election, WiQn faith, then love.
The notes are these : —
Ohs. 1. 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,' Mat. xi. 25. This God doth, partly to show the glory of his power in preserving them, and truth amongst them,^
^ ' Adverte cceleste consilium : non sapientes aliquos, non divites, non nobiles, sed piscatores et publicanos, qiios dirigeret, elegit ; ne traduxisse potentia, redemisse divitiis, nobilitatisque auctoritate traxisse aliquos videretur, et veritatis ratio, non disputationis gratia, prsevaleret. — Amhr. in Luc, cap. 6, sec. 3.
VOL. IV. N
194 AN EXPOSITION, WITH NOTES, [JaS. II. 5.
that were not uplield by worldly props. The church is called ' the congregation of the poor/ Ps. Ixxiv. 19 ; 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 respects ; 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 por- tion among his brethren, had the Lord for his portion. God is wanting to no creature ; the rich have somewhat, and the poor have ' the favour of his people,' Ps. 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: Zech. ix. 9, ' Thy king cometh unto thee poor.' Partly because pov- erty 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 : Isa. Ivi. 3, 4, ' Let not the eunuch say, I am a dry tree ; for I will give him an everlasting name.' Be not discouraged, though outwardly mean. The poor man is known to God by name : Luke xvi. , he hath a proper name, Lazarus ; whereas the rich man is called by an appellative name. Among men it is otherwise. Divitum nomina sciunlur, pauperumnesciuntur, saith Cajetan. However we forget the poor, we will be sure to re- member 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 ,2 profess that you will not be contented