SERMON IX.

THE Epistle of James is a remarkable piece of Holy Writ, although it is somewhat difficult to understand it aright. Its object is, that those whom he calls brethren, should be perfect and entire, wanting nothing; and that their faith should be unfeigned. Hence he endeavors to overthrow all that is not sincere and genuine: and because trials are a blessed means for this purpose in the Father's hands, he wishes them to esteem it all joy when they fall into divers temptations, and counts him happy who endures the test. He then points out the source of every good and perfect gift, which is the Father alone; and entreats them not to err in expecting any thing from any other quarter. He then recommends prayer; because God giveth liberally, and upbraideth no one. Every one pretends that he prays; but the Apostle inquires whether his prayer possesses the true properties? Is it offered in faith? If not, let no one suppose that he shall receive any thing of the Lord. Faith, again, is a thing of which it is easy to say, "I possess it." Be it so; let us look at thy faith. The devils also believe, and Abraham likewise. Which of the two does thine resemble ? Thou seest that with Abraham it was not a lifeless matter, but enabled him to offer up Isaac on the altar; and hence it is evident that man is not justified by faith alone, but

that justifying faith must necessarily be living faith, and the man must prove his faith.by his works. If he does not, his faith is available neither before God nor man, nor even before the man's own conscience, who says, I believe,' much less before the all-penetrating eyes of God.

But, says one, "I have faith and works also;" these are again subjected to a test. Dost thou do all the good thou knowest to be such? For 'to him that knoweth to do good, and doeth it not, to him it is sin.' But art thou deficient in no single point? For supposing that thou didst keep the whole law, and yet didst offend in one point, thou art guilty of all. How does it therefore stand with thee; especially with regard to love, this royal law? Does that which thou doest arise from compulsatory motives, or to procure thy salvation? Thou probably judgest others, and art therefore not a doer, but a judge.

In this manner the Apostle shakes the foundation of every thing in its turn. He first of all attacks prayer, then faith, and then works. For what purpose?

A house that is built on a rock must be able to withstand the winds and the waves; if it falls, the foundation is bad. 'When a man is tried, he shall receive the crown of life, which God has promised to those who love him.' He mentions Jesus Christ only twice; and if we join with it the word Lord, only five times in the whole epistle: whilst Peter, in a much shorter one, names him upwards of twenty times. James acts in a proper manner with the kind of people he had before him. Nothing is effected by the mere talking about

Christ, faith, and good works. The individual must first become acquainted with his natural state; his boasting of prayer, faith, and works, will then be at an end; and he will become wretched, so as to weep and mourn. When in this school, he must learn patience; in due time he will also be able to look into the perfect law of liberty, and then be blessed in his deed.

We find this confirmed in the history of Jacob.

GENESIS XXXII. 29.

And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name?

LET us more closely consider the meaning of these words, and investigate,

I. The Patriarch's inquiry; and,

II. The Lord's reply.

The Lord had asked Jacob how he was called, not as if he did not know it, but in order to give him a name more in accordance with his present state of grace. Jacob, meanwhile, feels emboldened to ask his antagonist his name. It may be that he was desirous of knowing how the Lord ought properly to be called. He was usually called Elohim'-the most High. God himself had said to Abraham, 'I am the El Shaddai, the almighty or all-sufficient God.' He was also called simply El, the Strong One. But these appella

tions no longer satisfied the patriarch after his recent experience. They all expressed something of the Divine glory, but none of them the whole of it. There was probably an ardor in his soul, which would gladly have poured itself out in hymns of praise, but for which he could not find words. He that can worthily praise God, must be God himself. When the Son said, ' Father, I thank thee,' he was perfectly praised; but all the praises of all created things are called a silence, because they fall far short of their infinite object. It is like the praise of a little child, that commends some one for being wise or rich; but to which praise no one pays particular attention, because a little child knows so little what it is to be wise or rich. Such is the case with us in comparison with God. We are however able, on our part, to adduce a perfect praise of God, of which angels are incapable; since Jesus Christ, the God-man, is made unto us righteousness and sanctification, and we in him are the righteousness of God.

to say.

But Jacob doubtless was not anxious merely about the name, when he said, 'Tell me, I pray thee, thy name.' I think he meant to say by it, "Lord, how shall I call thee? I know not what to think, much less Such a condescension as that which thou hast shown to me, who am but dust, is more than my heart could have remotely anticipated. I know and confess, that thou, O Lord! art wonderful and gracious. I know how thou hast condescended to my forefather Abraham, and didst converse with him as one friend with another. I know that thou art wonderful, as thou didst show thyself, when desiring my father Isaac as a sacrifice.

know, from my own experience, how gracious thou art. Thou didst once appear to me in a dream, and thou hast impressed promises upon my heart, which I cannot doubt proceed from thee. Thou hast blessed me outwardly, so that I am become a rich man. But what hast thou now done to me? Thou disguisest thyself in my flesh and blood, and becomest like one of us; thou feignest thyself to be my opponent, in order to do me good! Thou even wrestlest with me! Thou grievest me, only to console me! Thou breakest down all my strength, in order to declare that thou art in my power. Thou givest me a new name, which represents me as the conqueror and thee as the conquered, and which renders that which is impossible real. Thou art not ashamed to declare that I, a worm, have striven with God, and have prevailed; although all victory lies in thy hands. Thou entreatest me to let thee go; as if I could compel thee to remain, and to do what I please. It was thou who madest me competent to all this, and yet commendest me, as if I, a poor timid creature, had done it of myself. Thou, who art the Holy One, sufferest thyself to be embraced by my unholy arms; thou, who art Almighty, to be overcome by one so weak as I! This is too much, this is too wonderful and too lofty; I cannot comprehend it. Tell me, what is thy name? What shall I say of thee? for I know not. Who, indeed, can know how he ought to bless, praise, exalt, and extol thee as he ought, when he learns and is conscious of what thou doest to thy children?"

If it had been said to Jacob, thus filled with God, "This that the Lord hath now done unto thee, is some