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of James.

(No. I.)

SUBJECT: The Ministry of James.

"James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting."—Jas. i. 1.*

THE subject of this sentence is the ministry of James, and these words teach us it was

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L A MINISTRY CONSCIOUSLY AUTHORISED BY GOD. "James, a servant of God and of the Lord Jesus Christ." James had a special call to this service, and was endowed with the special qualification of the apostolic era. But it is also certain that every true minister is conscious of this authority. What gives that consciousness? First: Not merely delight in studying the truth of the Gospel. The study of all truth is fascinating, and there is none to rival in enchantment the great verities of which Scripture teaches. Secondly: Not merely enjoyment in discoursing about that

Among the apostles there were two who bore the name of James. One was the son of Zebedee, and the brother of John, and was put to death by Herod; and the other (known as the Less, probably in allusion to his stature) was the son of Alpheus, and, being a near kinsman of the Lord, was called his brother. This latter is generally concluded to have been the author of this epistle. As far as we can judge, all the writings of the apostles are in exact accordance with their characters, and bear the stamp of their authors' individuality. And although Scripture biography does not make us so familiar with the writer of this epistle as with Peter, or John, or Paul, yet when we know that James, being superintendent of the mother church in the city and neighbourhood of Jerusalem, maintained there such a reputation as to win for him the title of "the Just," we recognize in every sentence of this letter the outgoings of such an intensely honest and earnest nature as his must have been. The epistle was probably written between A.D. 58 and 61, near the time of the apostle's martyrdom. It was addressed to the Christian Jews who were dispersed among the Gentiles. Its teachings can scarcely be summed in an argument, but are fraught with the most varied and important practical lessons.

VOL. XX.

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truth. To be able to write or speak effectively on such transcendent themes, and to awaken the enthusiasm and influence the lives of men, might yield pleasure to a man who was utterly heedless of God and his Christ. Thirdly: Not even success in the proclamation of that truth. Many shall say to Me in that day, have we not in Thy name done many wonderful, works, and I shall say I never ver knew you. Fourthly But oneness in heart with God and the Lord Jesus Christ. These servants cannot serve merely mechanically. To them Christ says, "Ye are my friends.”; The pledge of our soldiership, the credentials of our ambassage are to be found chiefly within us, not without and around. "Though I speak with the tongues," &c.

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II. A MINISTRY AFFECTIONATELY ADDRESSED TO ALL. The apostle writes this familiar, affectionate "Hail" to all the twelve tribes. The true ministry never seeks to limit its love to one church, or to square its sympathies to one sect. No scattering, either of denomination or distance, hinders the desire that all may be taught comforted-sanctified— saved.

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III A MINISTRY OCCASIONALLY WROUGHT BY WRITING By this epistle James is as truly discharging his ministry as by preaching. Some things are noticeable about the ministry of writing as compared with that of speech. First: It is wider in its scope. In all lands and by millions of renders this epistle has been perused; Secondly: It is more permanent in its form. Books outlive men; they last through centuries; men but for years. The voice of the eloquent is soon dumb in death; the writings of some peus time will never erase. Thirdly: It is frequently more easily discharged. Parents, friends, all who write to dear and most distant ones, can discharge a ministry thus. !

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(No. II.)

God's School of Trial for the Good.

"My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But

let patience have her perfect work, that ye may be perfect and entire, wanting nothing. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

wavereth it let him ask in faith, nothing wavering: for he that

For let not that man think that he shall receive anything of the Lord. A double-minded man is unstable in all his ways."--Jas. i. 28.

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brethren" must be good; for it is no source of joy for an evil man to tried. Hence we are confident that the teaching here is with regard to the trials of the good. Trial is one of the schools in which God is teaching his children, and which they will more or less frequent till Death, the Father's messenger, fetches them home. We learn here

T. THE DISCIPLINE OF THIS SCHOOL SHOULD BE CHEERFULLY MET. "Count it' tall joy," &c. Why? First: Because trials test our faith, Trials are manifold-" divers," physical, social, mental, spiritual, and all put our faith in God's goodness and justice to the test. These trials act upon true faith as the furnace on the metal; as the storm on the tree. Secondly: The working of faith develops patience. Patience is not obtuseness-an/incapacity to perceive the evil; nor insensibility an incapability of feeling it; nor stoicism—an endurance from the feeling of necessity. It is a loyal subs mission a hearty acquiescence. Patience always requires faith. It is enduring as seeing Him who is invisible." Hd has the most patience whose faith is strongest. Thus tribulation worketh patience. Thirdly: Patience tends to completeness of character. The words here mean “whole in every part," and the idea is that Christian perfection consists in the development of all the elements of Christian character. Character does not become perfect in a day; it is a gradual growth. Hence the need of patience.

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II. THE ADVANTAGES OF THIS SCHOOL ARE OBTAINED BY PRAYER. First: Spiritual excellence is the chief subject of prayer. He only will benefit by the trials of life who uses a true spiritual judgment. Unless, as in all other things, a

man forms a true judgment of trials, he will never be advantaged by them. He will not reach nor apply their lessons. Second The great God is the only object of prayer. He gives (1.) abundantly; (2.) generously Third: Unwavering confidence is the power of prayer. (1.) A man without confidence is the victim of inner conflictdouble-minded, dívxos. He has two souls, running in different, and sometimes opposite, directions. So he is unstable in all his ways. How can he pray? Prayer requires earnestness; earnestness requires concentration; concentration requires strong faith. (2.) A man without confidence is the victim of external circumstances. As the winds to the waves, so are circumstances to a man without faith.

(No. III.)

Christian Brotherhood.

"Let the brother of low degree rejoice 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."-Jas. i. 9-11.

I. THEIR CIRCUMSTANCES ARE DIFFERENT, As a fact, the good here are found in different social grades-"high" and "low" degree. There is the prince and the pauper. This fact proves (1.) That circumstances are no test of character. There has been a common error, from Job's day to this, to the contrary, (2) That Christians should be contented with their lot. Providence never intended all to be of the same degree. The sphere of one would no more suit another, than the orbit of one planet would do for another. (3.) That there are opportunities for the exercise of brotherly benevolence. If all were in the same grade, where would be the openings for charity? There are some naked to be clothed; some in prison to be visited, &c.

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What is the cause

II. THEIR CAUSE FOR JOY IS THE SAME, of joy amongst the true brotherhood? First: Not in external

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circumstances. The apostle here teaclies that all that is external is evanescent. "The sun is no sooner risen with a burning heat, but it withereth the grass," &c. Second: But in spiritual triumph over circumstances. Grace makes the poor brother feel himself superior to circumstances. He is to rejoice when by contentment, and hope, and faith he is "exalted" above his low degree. This poverty does not crush him. Grace renders the "rich" brother humble amid his circumstances. This cause of joy in both cases is in the graces of the soul, not in the grade of life.

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. Bristol.

U. R. THOMAS.

Germs of Thought.

SUBJECT: God's Secret and Shadow.

"He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty."-Psa. xci. 1.

Analysis of Homily the Seven Hundred and Forty-Seventh.

UR text is a promise of priceless value to the tried, the tempted, the timid, and the fearful, as well as to the stalwart and courageous Christian. There is a place to which we can all fly, where we can all abide-a place that is under the immediate protection and guardianship of God Himself, and that is, "the secret place of the most High." But to be of service to us, our text must be understood; under the sur face of the imagery here employed there lies a sublime and glorious truth. To evolve it, we invite you to notice

1. The place. "The secret

I. THE POSITION INDICATED. place of the most High." This means, we think, we are to enter into and to abide in the secret of God. We are told, "The secret of the Lord is with them that fear him." What intelligible or practical meaning can we attach to this?

See, here is God's word. It has its secret. You know the difference between the cursory reading of a friend's letter and the

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