believing petitioner, who may be truly said to "pray without ceasing," all which comes to pass is an answer to prayer, a manifestation of that God who is love, and affliction itself is changed into a Father's blessing. Thus will it be to all those who " first," (that is, first and last,)" seek the kingdom of God and his righteousness. This is to pray in the name of the Lord; this is the wisdom from above; and whoever among us is still deficient therein, "let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.”

LECTURE III.

JAMES i. 912.

Let the brother of low degree rejoice (or glory) in that he is exalted : but the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. Blessed is the man that endureth temptation : for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

In these verses the apostle resumes the subject of temptation, with which he commenced his epistle; after having partially digressed, in order to exhort his brethren to the use of prayer (the prayer of faith) for that wisdom which would enable them to sustain their trials, and even to rejoice under them. He now proceeds, "Let the brother of low degree rejoice," or glory," in that he is exalted; but the rich in that he is made low," &c., and concludes with declaring the blessed destiny of the man who endures temptation, namely, that he shall receive a crown of life. We would now consider these words in their connexion, and lay before you the rich treasures of wisdom which they contain.

"The brother of low degree-the rich."-These words remind us of a distinction among mankind, not essential indeed to our nature, but very palpably marked, and pervading the whole of social life. We divide men into two classes, the rich and the poor, or (to use the apostle's term for the latter) those of low degree; understanding by the former those who abound in earthly possessions, money, or estates; and by the poor, those who are destitute of such things. But we must expand this idea still further, in order to arrive at the full meaning of the apostle. That man may properly be termed rich, who has all those things which give a zest to life, including such as cannot be purchased with money, who stands in the fulness of health and strength, surrounded by a numerous family. His neighbour may be one to whom God has not allotted such abundance, but who lives in sickness and solitude, and is accordingly numbered among the poor. Here we see a man distinguished for his intellectual endowments, of splendid talents and extensive acquirements; there we meet with one far his inferior in natural ability, in knowledge, in education, who in comparison with the former seems poor indeed. Here we behold a man standing high in the esteem of his fellow-mortals; their love and respect flow towards him in a constant stream; whatever he says is regarded as an oracle; his plans are deemed unalterable; his commands are not to be disputed. There we see another without reputation, without connexions, without influence, and who is at once reckoned a "man of

low degree," compared with his more powerful neighbour. This distinction pervades various aspects of human life; for not only in reference to the present actual possession of corporeal or mental good, do we call a man rich or poor, but in relation to that which the future seems to deny or to promise; and as that person appears the richest and most highly favoured, on whom, besides the abundant present, the future smiles full of promise; so that is the bitterest poverty, in which no hope of a favourable change of circumstances cheers the destitute.

What then is the meaning of our apostle? Evidently, that as far as the common interest in Christ is concerned, and the common profession of faith in him, that is, in christianity, and among christians, simply considered as such, the difference between rich and poor has no significance; and for this reason he gives them who are so distinguished in their worldly relations the common appellation of brethren.

"The brother of low degree" he comforts, by inviting him to "rejoice in that he is exalted." And in what does his exaltation consist? In that elevation to which we are raised by Him who sought us out in our misery, and for our sakes suffered outward poverty and humiliation, while out of his inward fulness he dispensed to us the treasures of God's mercy, and made us rich in heavenly blessings. Let the poor rejoice, yea, glory in this nobler wealth; let him strive continually to be "rich toward God," Luke xii. 21, who will make up for the wants of this life

by bestowing the treasures of eternity. Let him, as he carries in his own bosom, by anticipation, that heaven which his Redeemer has opened for him, look down from the serene heights of heavenly knowledge, feeling, and activity, with peaceful confidence, on the earth rolling far below him, which with all its boasted treasures will seem poor and insignificant in his eyes, apart from the honour of having been the dwelling-place of the Son of God, and the theatre of his redeeming might and glory.

As to “ the rich," the apostle teaches him a lesson of humility, by exhorting him to "rejoice in that he is made low." And what is this state of humiliation? No other than that from which no earthly riches, whatever they may be, no worldly prosperity, wisdom, or might can raise him; that humiliation in which all men, rich and poor, are alike involved; the humiliation of our sinful and mortal nature. And how, you ask, can the rich rejoice and glory in this? Yes, since Christ, who appeared among us in the likeness of sinful flesh, has raised us from that state, and changed it into heavenly abundance and heavenly exaltation, the rich man must strive continually to be poorer; that is, poor in spirit, poor in himself, poor in his own righteousness, poor in self-created peace; in order that the righteousness of Christ and the peace of God may be communicated to him in ever increasing degrees. How can the superabundance of earthly good give lasting satisfaction to the rich? As the flower of the field it will pass away. The flowers of