tion is assuredly the highest degree of the life of faith; thus in the work of patience our sanctification is perfected in the supply of all that we lack.

Let us, therefore, count our manifold trials pure joy, on account of this salutary effect of patience! But patience must accomplish its perfect work-says St James. That it does in trials-first, as the test and the act of an existing faith; and as the only way to perfection. What is the so-called faith which yet can endure nothing, which cannot abide to be earnestly tested? What faith is that which cannot trust in dark ways, which does not create obedience in hard tasks, and patient continuance in hope towards God? We are partakers of Christ then only when we hold fast the beginning of confidence to the end (Heb. iii. 14). This precious work of patience is the essential and necessary continuance, to which alone the kingdom is appointed (Luke xxii. 28, 29)—the acceptance of trials without suffering them to weaken us as temptation; thus all our knowledge enters into our will, all our faith and feeling into our work, and we approve ourselves in all things to be the servants of God. For our Master and Forerunner, the Beginner and Finisher of our faith, was thus tested and approved, because for our sake He entered into the servant-form of obedience. Although He was the Son, yet He learned obedience in that which He suffered, and thus became perfect as the Captain of our eternal salvation (Heb. v. 8, 9). Thus was it with all believers before He came; so that even Judith could make mention of the manifold temptations of father Abraham, and that he became the friend of God after he had stood many fiery tests; and how Isaac, Jacob, Moses, and all in whom God took delight, were called to overcome great tribulations (Judith viii.). It is for ever true that " we have need of patience, that we may do the will of God, and inherit the promise" (Heb. x. 36). But the right doing of the Divine will is perfected in the surrender of our will to voluntary suffering, in the imitation and fellowship of Christ, and His cross. This great word St James does not here mention; but he means precisely the same as St Peter does: "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" (1 Pet. iv. 13).

The work of patience in faith is for us the only way tỏ

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perfection that we may be finally perfect and complete! Sanctified must all be, through faith in Him, who shall receive the inheritance (Acts xxvi. 18). Purified through and through from all still adhering and admingled sin! But this can take place only through the opposite of that by which we fell. Pride is the ground and source of our sin-therefore God abases and brings us low! Vain and false pleasure entices and binds us long-therefore God ministers the smart of loss and suffering! Unbelief and disobedience have penetrated our souls far more thoroughly than without test we could ever comprehend—therefore God thus urgently demands faith and obedience! And they who do not withstand His power, grow and thrive under the discipline; because He holds out to prayer and acceptance the very grace which He requires in us. Mark those believers who have passed through many trials, and have retained their faith: what'a maturity, wrought out in the heat of tribulation, shows itself in them-how different from those who have not been tempted! Our robes are washed and made white in great tribulation (Rev. vii. 14). In the keen chemistry of patience we are purified from all that is not faith, that is not obedience; we become strong and entire, made whole by such experience and discipline, entire men and entire Christians—wanting nothing. Much may be wanting externally; but there is peace and joy, light and strength, in the inner man. Thus glories the Apostle: "I know both how to be abased, and I know how to abound: everywhere and in all things I am initiated both to be full and to be hungry (even in the spirit), both to abound and to suffer need. (For, in the midst of this need, this poverty and weakness, strong faith can say -) I can do all things through Christ, which strengtheneth me" (Phil. iv. 12, 13). Is it not joy to reach that point, or even clearly to discern that we are approaching that goal, and on the way to full perfection? To know, with absolute certainty, I am in the right way! in the midst of the dispersion of this world? True, that another saying also holds good: "No chastening for the present seemeth to be joyous, but grievous" (Heb. xii. 11). How else would it be discipline or trial? It is true that we have not yet now, while we are for a season in heaviness through manifold temptations, that joy unspeakable and full of glory with which we shall rejoice at the end of our confirmed faith (1 Pet. i. 5-9). But we

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are exhorted to prize the way only as leading to its glorious goal. Trial itself is not joy, but faith must and may esteem it as joy to be prepared by it for eternal bliss-understanding and embracing the greeting of the Spirit of grace, Joy unto you beforehand! The obedience of faith goes gladly in the way which God directs; patience makes diligent and persevering use of all that the faithful God imposes.

Know it, therefore, aright that the trial of your faith worketh patience, and that patience in her perfect work maketh you perfect and entire! Therefore, count not strange the divers trials of your life, as if there could be no joy in them for you! Divers, indeed, they are, as we all of us experience in due time; the happiest shall find his own especial trouble. Divers tribulations from without and within, of body and of soul, in all the various forms which the wisdom of God may adjust for each. The foolish heart may murmur, and askWherefore is this or that sent to me? Why are, not one misfortune alone, but many of them following each other and intermingled, sent upon my poor spirit? Only direct thy faith to the depths both of the wisdom and knowledge of God, that it may honour His judgments and ways, the individual particulars of which the human mind can never understand! The Good Physician will surely make thee whole, if thou surrenderest thyself to His hands; and to that end He gives thee, out of the boundless dispensary of all things which are at His command, evermore the best remedies for thy disease.

II.

ASKING FOR WISDOM.

(Ch. i. 5–8.)

If any of you lack wisdom, let him ask of God, that giveth to all men with simplicity, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. A doubleminded man is unstable in all his ways.

Were we only such knockers and askers as the gracious exhortation and promise of our Lord Jesus would make us,

then should we more and more receive what is wanting in usjoy in tribulation, patience under trials—and thus stand in the day of judgment with a confirmed and perfect faith. And is it His fault or ours that it is not so with us? The gate of grace is indeed a strait gate, but it is an open one, to which all are invited; and the faithful ear of Him who would have His house full, marks every knock. Joy unto you! is the sound with which the rejoicing message of the Gospel greets us. Yea, the gracious Enter! Enter! is loudly sounded in our ears before we come and knock. The Father tells us through the Son, Ask, and ye shall receive! And this embassage St James, as the servant of God, extends to all who read and hear his word, in this his earnest invitation to ask. Let us observe who is invited to ask; for what, of whom, and finally how, we must ask.

Who, first, is thus invited? Obviously, only he to whom something is lacking which he would fain have and deeply needs. Thus those who are perfect and entire, wanting nothing St James does not invite to ask and receive. If thou hast no consciousness of sin, then say not-Forgive me! If thou feelest no weakness, then cry not-Strengthen me! If no trouble oppresses thee, how canst thou say-Help me and deliver me! He who lacks nothing, has nothing to ask for. But such are none of us, beloved! Is there one among us who can, otherwise than in joyful hope, sing, "The Lord is my Shepherd, I shall want nothing (while, that is, I continue to take from Him the supplies He gives);" who already, while on earth, sits in the midst of the fulness of heaven; and who, to speak foolishness, has gone beyond the need of the use of the entire Lord's Prayer? Brethren, there is much lacking to us all; and what we receive, how speedily do we lack again! Perfect and entire, holy and unblameable, before Him, are we only in love. Let then the friend come, sent to your care by the great Friend, and you have no supply in your own hand for his necessity. You need one loaf for the guest; one for yourself, that you may eat with him as is fit; and yet one more, that there may be no scantiness, as in spiritual things there should never be. Whence are the three loaves to come? Can you make them by any power of your own? You cannot make to yourself a crumb for your own poor bodily necessity, unless God give

it--and can you provide the bread of life, of love? Empty of this we all are of ourselves: dig it you cannot, therefore be not ashamed to beg it at the door of the Most High, as your highest honour. This might we, and this should we all. But few receive this saying; they deny rather and cloak their bitter need, or else labour in vain to supply their need for themselves. These St James leaves in their darkness, and says-If any man among you lack. Sayest thou, That man am I then hear further for what thou art invited to ask.

What we must ask for :-that indeed we first truly know in the time of trial of which we have heard; ordinarily we are too apt to be satisfied and content. And this is true not only of the children of this world, who, like the rich man, have all external abundance every day; alas! it is true also of those Christians who are pointed at by that parable, however unwilling they may be to think so. They think themselves already kings and priests in purple and fine linen; they have reached, as might be thought, a state of perfection. They have so much faith, that they cannot speak enough about the excellency of that virtue, and how it is faith that brings everything, and accomplishes everything that concerns the glory of God's grace. Moreover, they have so much wisdom that they are masters of Scripture, free from all error, and can be all men's teachers in the knowledge of the truth, as they call all their own opinions. Such people will never be taught otherwise till trials bring them to feel their littleness and poverty. Thus not to them at once, but to all who feel their need, the gracious invitation is given; to all who are so much tried that their deficiency has been proved to their souls; and to all those who are so far simple, sincere, and humble, as to expect tribulation with anxiety, fearing that, if it befell them, they might be found wanting. What are they then to ask-now in anticipation, and afterwards when the affliction comes?

Here we are not told to ask for help and salvation, for the turning away of trouble, the removal of the danger. To ask for nothing but that is a dangerous and, strictly considered, unintelligible prayer; although the merciful God imputes it not as sin to our weakness and folly, as our distress drives us instinctively to ask for deliverance. Further, St James does not here tell us that we should pray for patience, for strong faith, for