"had trial of cruel mockings and scourgings; yea, moreover, of bonds and imprisonment; being destitute, afflicted, tormented; of whom the world was not worthy." He was exalted, in being called to bear honourable witness to his Lord and Master in the midst of a perverse generation. He was exalted, because, though blotted out of the book of man's good opinion, he had praise of God, and his name was written in heaven. And therefore St. Peter writes to his disciples in the very same strain as his brother apostle James. (1 Pet. iv. 12.) "Beloved, think it not strange concerning the fiery trial which is to try you, as if some strange thing had happened unto you: but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy."

Such, then, was to be the reflection of the brother of low degree. I am cast out, impoverished, left destitute. It gives me a dignity to which I could in no other way attain. I am thus made a fellowsufferer with saints who have trodden the same steps before, and are now with God: nay, it makes me a fellow-sufferer with Him who suffered for me: and "if we suffer with Him, we shall also reign with him."

Well might the poor man rejoice in that he was exalted.

But what should be the comfort of the rich? They might seem to deserve more pity, who had lost more, because they had more to lose. Many

2 Heb. xi. 36.

a rich man, in those early days, was forced to part from all his worldly possessions. Some did this voluntarily. Joses is particularly mentioned, afterwards called Barnabas; (Acts iv. 36;)" who having land, sold it, and brought the money, and laid it at the apostles' feet." Others had no choice left them; they were plundered; or they were deprived of the situations which gave them wealth; or their relations laid an indictment against them as being Christians; and for this crime their goods were forfeited.

These, then, as well as the humbler sufferers, would want a consolation. Perhaps they would want it more; for poverty is better prepared for hardships than prosperity. The apostle finds a consolation for them. He reminds them of the danger of the rich: how riches bring a snare with them; and how one who trusts in them, trusts in what is as fading, and weak, and transitory, as the flower of the field. Let the rich rejoice 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.

As much as to say: Ye were rich, you are made low. There may be reasons why you should rejoice in this as the truest blessing. Think of the effect of riches on the heart of man: think of the multitudes who have fallen from their stedfastness, or disgraced their faith, through the temptations which this world's good has placed them in. Glittering

for a while, like a gaudy flower, and proud to glitter in the sunshine; looked up to and admired, and finding their pleasure in this envy and admiration, till in the evening, or before the evening came, they were cut down, dried up, and withered. So shall the rich man, the man who trusts in riches, fade away in his ways. And what was their security, that they might not have come to trust in riches, and so to fade away, if riches had been continued to them?

We are thus reminded, and we cannot be reminded too often or too strongly, of the danger of prosperity; the silent effect of a smooth and easy course of life upon the heart, which is so apt to corrupt it, to weaken it, to wrap it up in indolence or self-indulgence. We read in ancient history of an army which withstood the hardships of a wintry campaign in a mountainous district, survived all that frost and snow could bring against it, and proved victorious against brave and powerful enemies. The commander entered in triumph a rich and luxurious city, and there his soldiers found rest and ease. And repose and luxury did that which oppositions and hardships could not do. Indulgence conquered the troops which had resisted every danger. Weakened in mind, and enervated in body, they fell before the enemies whom till then they had overcome.

And this is a just example of the heart of man. "The lust of the flesh, and the lust of the eyes, and the pride of life," is dangerous to it. Insensibly these things gain a hold even over those who have chosen God for their portion. We see it in the case

of Hezekiah, one of the best of the kings of Judah : God had brought him to wealth; and he became proud of his wealth; and if it did not alienate him from God altogether, at least it gave him a divided heart. The king of Babylon sent messengers unto him. (2 Kings xx. 13.) "And Hezekiah hearkened unto them, and showed them all the house of his precious things, the silver and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not." And in the faithful history we read the cause of this his error. (2 Chron. xxxii. 25.) "His heart was lifted up. God left him, to try him, that he might know all that was in his heart."

The case of David furnishes a still more sad example. The blessings which were heaped upon David, instead of satisfying him, made him insatiable, till he was no longer the servant of God, but became the slave of his own passions and desires.

Now, if such were the case with men like David and Hezekiah,-how must it be with others who have never tasted, as they had tasted, of heavenly things,--or how must it be with those who have been wavering between God and mammon, and never made a decided choice that the Lord should be their God? How much is it to be feared, lest, satisfied with all they have, they should never look beyond-should swim along the stream which seems to run so swiftly and so smoothly, and not perceive that the end is death: not perceive the abyss to which that easy current leads, till at last

they are plunged in the gulf to which it carries them?

If, then, there is this danger, it is the greatest mercy on the part of God to interpose and avert it: to awaken them out of their lethargy. He did so in the case of Hezekiah. He showed him that as the grass withereth, 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. Isaiah said to Hezekiah, (Isa. xxxix. 5.) "Hear the word of the Lord of hosts. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord." Thus was he made low. And it was well for him that he was made low. After the message of Isaiah, “He humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of God came not on them in the days of Hezekiah." 2 Chron. xxxii. 26.

As to David, God took from him the prosperity which he had abused: and because in the enjoyment of ease and comfort he had forgotten God, he was trusted with ease and comfort no longer; the remainder of his life was a continued course of trial.

Such, then, was the course of thought in the apostle's mind, when he writes- let the rich rejoice in that he is made low.' If God sees fit that he should fall into trial, let him count it all joy. It is the thing which God sees that he requires; the medicine which his soul needs, for its eternal