II. Vere, 14 and 15 teach us that in sickness our faith should he in Go<l. 1. In our Lord's public healing, prominence was given to the fact that all healing is of God, but there was the recognition likewise of the use of proper means, Sywbolize<l in his miracles: thus, "looking up to heaven," he "touched his tongue," etc. (Mark vii. 33, 34). So in practice prescribed by James: recognition of fact that only God can heal, but also of fact that God uses human means for effecting his healing work-former in exhortation to prayer, latter in direction to anoint with oil, which was perhaps the great symbol of medical remedies (see Mark vi.13; Luke x. 34; also Plumptre, in loc.; and notice the interpretation of these words now by Greek Church, Roman Church, and "Peculiar People"). What to us is the spirit of these directions now? Use the highest appliances of medical skill which God's providence has in these latter days supplied to the world; but in and thro1:1gh all recognize God's working. Pray to God for the exercise of his healing power, and if the sick one be raised up, know that "the Lord" bath raised him up. Yes, the Lord, the living Christ, who is the Healer still. 2. But what is the spiritual concomitant of the bodily healing? "If he have co=itted sins," etc. These words, as to confession, have been more sadly misinterpreted, and more fatally abused, than the former, as to healing. What is the 02.tural interpretation, as suggested by the whole connection? The sick man may have brought his sickness upon himself as the result of some secret sin: shall the elders pray for him? Yes, they may; but it must not be as for a saint of God. If the intercession is to avail, it must not proceed upon a total misunderstanding of the case, the faith being thus misplaced. No, the sick man must see the righteousness of the chastisement, and own it to his brethren, acknowledging his sin; then may they make penitent confession on his behalf, and" it shall be forgiven him." If he desires their prayers, he must make at least some general acknowledgment of the character of the case. And with this thought another may be mingled. How much of quarrel and offence there is among Christian brethren, poisoning the life of Christian society, and corrupting its usefulness in the world! It was so then, as the chapters before have shown; it is so, alas I now. But when sickness comes, let this, at least, be a. time for frank acknowledgment and mutual pardon. Such in part may be Ja.mes's meaning when he says, "Contess therefore," etc. (ver. 16). III. Then the general principle of prayer is enunciated, with an illustration (vers. 16-18). 1. The operativeness of prayer. "Availeth much." We know not how, as in the case of the rain, but the fact is sure. God does not violate his own laws, but works through them; and, working through them, he yet can answer our supplications. For he lays his hands on the innermost springs that move the forces of the world, anJ. they obey. We see only the succession of second causes; behind all these is the great First Cause, the living God. 2. The condition of availing prayer. "Of a righteous man." Prayer is no talisman, operating with magic effect, but a child asking of a Father. Yes, this the meaning of the word "righteous." Not faultless ; for Elijah was of" like passions" with us. But one of the family, adopted through Christ into the household of God. And the prayer of such a one he heareth always. So, then, the truth of all these verses, as we saw at the beginning, is the intimacy of union between our life and God. We see heaven opened, and the angels of God ascending and descending upon the Son of man. Yes, and upon us his brethren (John i. 51). And the link, on our part? Prayer. Wherefore, "pray always." "For so the whole round earth is every way Eound by gold chains about the feet of God." T.F.L.
Vers. 19, 20.-The salvation of a soul. In the former verses he had supposed a possibly sinning man, when chastened," sending" for the elders of the Church. Now the reverse side of the picture is presented, and we are taught that, not merely when trans- gressors send for us are we to visit them for their salvation, but unsolicited we ~re tc, seek them out, ff by any means we may save. Of course the exact case here considered is that of one who has wandered, but the general principle enunciated is true in all its ap12lications. Conversion-its nature, its agency, its results. I. 1TB NATUilE. 1. From falsehood to the truth. All sin implies wilful self-deception. 90 THE GENERAL EPISTLE OF JAMES, (OH, V, 1-20.