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been done in Antioch, but to what took place in Jerusalem, after the arrival of the missionaries. These men were on hand to plead their case.

It is needful to circumcise themnecessary to salvation. Doubtless they had Titus in mind, and all of his class. This was a censure upon Paul and his practices.

"The question thus stated by the opposing parties was far too grave to be decided by any immediate vote; the deliberate judgment of the Church on so momentous a problem could only be pronounced at a subsequent meeting." -Farrar.

After this preliminary interview with both parties, the synod was constituted.

V. 6. The Apostles and elders came together. 1. The Synod met in Jerusalem, where was the first Christian Church. 2. It was composed of (a) the Apostles; but one of these was not present, namely, James the son of Zebedee, whom Herod had killed with the sword. (b). There were present certain men called elders (presbyters, a class of ministers next to the Apostles.) (c). "It would seem also that the whole Church was convened on this occasion; and that they concurred, at least, in the judgment expressed in the case." See verses 12, 22 & 23.

To consider this matter. The rulers of the Christian Church did not at once haughtily and arbitrarily decide the question in dispute, but listened to an earnest debate and a full hearing of the case; and that, too, in the presence of the congregation, because the whole Church was deeply concerned.

V. 7. There was much disputing. Disputing means, literally, inquiring or deliberation. It is not implied that there was angry, heated debate. were permitted to give their views.

All

Then Peter rose up, and said. He was probably the oldest of the Apostles, and was most ready to speak. Besides, God had given him a special revelation on the very subject in dispute (the sheet full of animals). A good while ago a heathen family, that of Cornelius, was put on an equality with us Jews, God giving him and his family the Holy Spirit as He did to us on Pentecost; and without first circumcis

ing him or his, I admitted them into the Church by Baptism. Notice the points in Peter's discourse:

1. God made choice that the Gentiles should hear and believe

2. God looks on the heart, not on the nation.

3. God bare witness in favor of the heathen by giving them the same gift of the Holy Ghost, even as He did unto the Jews: put no difference, &c.

4. God purified their hearts by faith, not their flesh by circumcising it. These are the Divine proofs that circumcision, and other rites and ceremonies of the law, are not obligatory upon the heathen converts.

Why, then, should men attempt to put a yoke of bondage on believers? Even our fathers groaned under their ceremonial bondage; and we were unwilling to bear it. Do not hinder Gentiles from coming, by making Jewish ceremonies a condition of salvation, lest ye provoke God thereby.

Then Peter sums up the faith of the Synod and of himself in a short but beautiful Creed.

v. 11.

At the close of the narrative of Paul and Barnabas, arose JAMES, the leading_teacher and pastor of the Church at Jerusalem. (See next lesson for an account of him). He was one of the strictest of Jews, and his opinion was eagerly waited for. The strict legalists must have hoped that James at least would be on their side. But in this they were doomed to be disappointed; for he agreed with Paul, Barnabas and Peter. The victory in favor of Christian liberty was won; and the whole Gentile world was invited to enter the Church on the same terms as the Jews. From that day the success of the Gospel among the heathen was assured.

This was one of "the most exciting and important controversies in the history of Christianity. Only two questions in the history of theological thought of these eighteen centuries approach it in vital importance: the question of the Trinity, which shook the Church to its very foundation in the fourth century, and was settled at the Council of Nice in 325, and the question of Justification by Faith, which was the central doctrinal principle of the Protestant Reformation."

LESSON II.

FIRST SUNDAY AFTER EPIPHANY.
HEARING AND DOING. James 1: 16-27.

Commit to memory verses 22-25.

16. Do not err, my beloved brethren. 17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.

19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20. For the wrath of man worketh not the righteousness of God.

21. Wherefore, lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. 22. But be ye doers of the word, and not hearers only, deceiving your own selves.

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Jan. 13, 1884.

23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

25. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.

27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

1. THE AUTHOR OF THE NEW LIFE. Vs. 16-18.
2. RIGHT CONDUCT OF THE NEW-BORN.

Vs. 19-27.
GOLDEN TEXT: Be ye doers of the word, and not hears only. V. 22.
INSTRUCTION.

TIME. This epistle was written about A. D.
60. The PLACE of writing was Jerusalem.
The writer was James, "the Lord's brother."
He is called the Just. He was brother of
Jude, who also wrote an Epistle.

not lead to doing right, but wrong. 21. Superfluity-abundance. Naughtiness evil, or sins of every kind. Clear the heart of its rank growth of weeds! Meekness=mildness or tenderness of heart. Engrafted word-same as word Verse 16. Do not err-be not deceived. 17. of truth in v. 18. The gospel in all its fulness Father of lights, i. e., God, the Creator of sun, is meant. Engrafted, or implanted. Think of moon, and stars; also of angels, who dwell in the parable of the Sower. Able to save; in light, and Father of Christ, who is the Light Romans 1: 16, the word is declared to be the of the world. No variableness, &c. "God is power of God unto salvation. 23. Face in a Light, and in Him is no darkness at all." Sun, glass; "the word of God is a mirror in which moon and stars change; not so God. 18. Be- we may and ought to see our moral visage." gat-brought forth. The new birth of Chris- 24. Straightway forgetteth-letting the mind go tians is meant. (a.) God is its Author; (b.) elsewhere, without thinking about what has the word of truth is the Gospel, or the revela- been heard. Careless hearers we must not be. tion of Christ. (c.) This is the means by which 25. Looketh into gazes long and earnestly; men are born anew. They hear it, believe it, meditates upon God's Word. Perfect law of and are made new creatures by it. First-fruits-liberty-the rule of life as revealed in the the result of our new birth is our dedication to Gospel. 26. Religious, here, means external God as the first-fruits of a sacrificial gift. 19. observance, without sincerity of heart. Swift to hear-ever eager to listen to God's Pure religion, such as is approved by God, is word. Slow to speak-cautious not to say any- first pure within, and secondly, ready to help thing contrary to the Divine will. Slow to others-widows and orphans; i. e., full of love. wrath-not easily provoked. 20. Anger does

QUESTIONS.

When was this epistle written? Where? By whom? Who presided over the first Synod? (See last lesson.) Who was he? Was he one of the Twelve? What, then? What title was given him? What brother of his wrote an epistle?

Verses 16-17. What is it to err? What is meant by Father of lights? Who is He? What proceeds from Him? Does any evil come from Him? What is meant by variableness? 18. What does begat mean? To what does it refer? Who are begotten anew? By what means! For what end or result? What is meant by first-fruits?

19-20. What are we to hear? How shall we hear? Is it well to speak much about our own piety, &c.? What is meant by slow to wrath? To what does wrath lead men? What does it not work?

27.

21. What must be laid aside? What is superfluity? Naughtiness? What is meekness? Tell what is the engrafted word. What parable seems to be referred to? What is the Gospel, thus truly received, able to do? What is said of the gospel in Romans 1: 16?

22-24. What are you to be? How do mere hearers deceive themselves? Is there any benefit in careless and forgetful hearing? To what is it compared? What may and ought we to see in the mirror of the Gospel?

25. What is the perfect law of liberty? What is the effect of being a careful hearer? 26. What is meant by "religious" here? Is it of any avail? Why not?

27. How does pure religion show itself? Is it selfish? Whom does it help? Is it doing. as well as knowing? Who approves of it? How must we keep ourselves?

CATECHISM.

Ques. 102. May we also swear by saints, or any other creatures? Ans. No; for a lawful oath is a calling upon God, as the one who knows the heart, that He will bear witness to the truth, and punish me if I swear falsely; which honour is due to no creature.

LESSON II.

Jan. 13, 1884. teacher can do, is to read carefully the whole Epistle, and mark well what is forbidden and what is commanded as

Sunday after Epiphany.

This and the two following lessons are from the Epistle of St. James. They good. are placed here, doubtless, (1.) because

There were several of the first disci

Having thus taken a preliminary surin the Synod, of which we studied last vey of the Epistle, let us next see who Sunday, he was the presiding officer: is the writer of it. (2) because the epistle was probably written soon thereafter. These lessons ples who bore the name of James, and show what manner of man he was, and consequently there has been difference will give a good idea of the people and of opinion as to which one wrote this of the times in which he lived. Epistle. (1). It was not James, the To whom was the Epistle written? son of Zebedee and brother of John; They are evidently Christians, but they for Herod had slain him about eight are as evidently Jews. The condition years before the Synod (Acts 12: 2). of these Jewish Christian Churches may (2). Nor do we think it was written by be gathered out of the Epistle. They James the son of Alpheus, one of the had been tried by manifold trials, (chap. twelve. (3). It is most probable that 1: 2). "They were composed of rich James, called "the Lord's brother," was and poor; the tendency was to despise the author. (See Galatians 1: 19). and oppress their poorer members. He was a Nazarite, a man of the most They had received and perverted the deep and intense piety, who spent much doctrine of justification by faith, sup- of his time in prayer for his countrymen. posing it to mean that they could be His very appearance was that of a saint saved without a holy life."-Alford.—his long, white, unshorn locks hangAgainst the perversion of this doctrine ing down over his shoulders. In JeruJames warns them.

"Hollow professions of religion, empty shows and shadows of faith, partiality and respect of persons, slavish idolatry of riches, observance of some of God's commandments, together with open and impious defiance of others; sins of the tongue; evil speaking against man and God; envying and strife; factious and party feuds; etc., etc.these were the sins prevailing at Jerusalem at this time."-Farrar.

The main object of the Epistle is not so much to teach doctrine, as to "improve morality. James is the moral teacher of the New Testament. The two objects of the Epistle are, (1). to warn against the sins to which, as Jews, they were most liable; (2). to console and exhort them under the sufferings to which as Christians, they were most exposed."-Smith.

Alford remarks that the main theme of the Epistle is The Perfect Man, in the perfection of the Christian life, the doer of the perfect law.

James begins his letter with comfort for those who were in the midst of trials and persecutions. God tries men, but never tempts them. On the contrary everything which He sends is a good and perfect gift. The best thing the

salem he was known as the Just-the model of a righteous man. At the time of the first Synod we find him presiding over its counsels, and deciding the dispute in accordance with the teaching and practices of both Paul and Peter. As pastor, or bishop, of the Mother Church of Jerusalem, his words carried great force to all Jewish Christians; and he addressed his Epistle to "the twelve tribes which are scattered abroad." (v. 1).

Do not err, my beloved brethren. He thus begins with a warning against the error of supposing that sin, temptation, or lust, proceed from God. On the contrary.

Every good gift (act of giving), every perfect gift (thing, given), is from above. In nature this is true, and also in providence and grace: rain and sunlightprotection and deliverance-pardon and salvation-all proceed from the heavenly Fountain.

The Father of lights. (1). God is the Creator of the heavenly bodies; hence He is called their Father. (2). He is the source of all intellectual and religious light. (3). Light is the emblem of all true knowledge, purity, and happiness.

No variableness or shadow of turning.

The sun seems to change. "It does 18). Only then is the word able to not shine on all parts of the earth at save the soul-keep it from sin and a the same time, nor in the same manner worse death. all the year. It rises and sets; it Receive with meekness the word. God's crosses the line, *** and sends its rays word, implanted in the heart, is powerobliquely. By its revolutions it pro- ful to save, but the condition of its power duces the changes of seasons. In this is its meek reception. It requires respect God is not like the sun. With steady, earnest contemplation, not a Him is no variableness."-Barnes. mere hasty passing gaze. Be ye doers God is Light, and in Him is no dark- of the word and not hearers only; otherness at all. He suffers no eclipse. wise ye will deceive yourselves. Let all readers and hearers mark this!

18. Whilst all good comes from Him, His best gift is the new life. He brings the sinner out of a state of death into that of life. This is his new birth. Of His own will begat He us. He is the author of this birth, as of our natural life. Of His own will. This act sprang from His own free-will and choice; and the instrument or means employed to regenerate man is the word of truth, the Divine revelation of God to man. So Peter says: "We are born again, not of corruptible seed, ** but by the word of God." "The lying word of the ser pent has corrupted us, but the true word of God makes us good again." (Luther).

That we should be a kind of firstfruit. These new-born sons of God are a firstfruit laid upon the altar of the gospel, (1), as a thanksgiving; and also as a pledge that there shall be a great afterharvest-as there has been, also!

V. 19. Wherefore my beloved brethren. His hearers know this;-but let them apply it—let them listen to this word of truth, hearing more, speaking less, wrangling not at all. Swift to hear, slow to speak, slow to wrath. Passion does not help forward God's righteousness. Angry controversies amongst Christians injure the Church, and do not help the spread of the gospel. The wrath of man worketh not the righteousness of God. v. 20, v. 21. Some things must be carefully laid aside-such as filthiness, or impurity of feeling and of desire, and superfluity of naughtiness that is, overflowing of malice toward others. Pride, haughtiness, contention must all be laid aside, and the heart be filled with meekness-that is, humility and gentleness. The new-born must be docile, teachable, ready to receive the implanted word. They must retain in their hearts that same word which brought to pass their regeneration (v.

V. 23. Be ye doers of the word and not hearers only. Thus he describes a certain class of hearers of the gospel, who do not reduce to practice what they learn. They are like a man who looks into a glass, but forgets what he looked like. The image vanishes as soon as his face is turned away from the glass.

V. 25. But whoso looketh and continueth. The true hearer is a man who stoops and gazes into the word of God to learn what manner of man he really is, according to God's teaching. That perfect law reveals his real moral imageshows what he is by nature, what he becomes by grace, and what manner of life he must continue in, if he would be saved in the end. By so doing, that very word becomes a law of liberty to him-sets him free from the dominion of sin and death. He is a doer of the word, and is blessed in his doing-in his study of the word, and in his obedience thereto.

V. 26. If any seem to be religious, &c. There were many who were absorbed in outward service--who were content with endless ablutions and purifications, and not with what is true, pure, unspotted and undefiled; who made long prayers, and yet devoured widows' houses. But all service is fruitless if it does not lead a man to refrain from bitter words, (bridleth not his tongue). V. 27. Pure religion (ritual). The only pure and perfect ritual (religious service) is active love," (visit the fatherless and widows). and to keep himself unspotted from the world.

That religion which does not govern the tongue and make men beneficent (well-doers) and holy, is not the religion of Christ, and will not secure salvation.

"He serves Thee best, who loveth most
His brothers and Thy own."

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LESSON III.

SECOND SUNDAY AFTER EPIPHANY.
THE POWER OF THE TONGUE. James 3: 1-18.
Commit to memory verses 2-5.

1. My brethren, be not many masters, knowing
that we shall receive the greater condemnation.
2 For in many things we offend all. If
any man offend not in word, the same is a
perfect man, and able also to bridle the
whole body.

3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

4 Behold also the ships, which, though they be so great, and are driven of fierce winds, yet they are turned about with a very small helm, whithersoever the governor listeth.

5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind.

8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

9 Therewith bless we God, even the Father; and

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Jan. 20, 1884.

therewith curse we men, which are made after the similitude of God.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet water and bitter?

12 Can the fig-tree, my brethren, bear olive-berries? either a vine figs? so can no fountain both yield salt water and fresh.

13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.

14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish.

16 For where envying and strife is, there is confusion and every evil work.

17 But the wisdom that is from above is first pure, then peaceable, gentle, and easily to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.

18 And the fruit of righteousness is sown in peace of them that make peace.

1. THE NEED OF BRIDLING THE TONGUE, 1-12.

2. FALSE, SO-CALLED, WISDOM. 14-16.

3. TRUE, HEAVENLY WISDOM. 13, 17-18.

GOLDEN TEXT: By thy words thou shalt be justified, and by thy words thon shalt be condemned. Matthew 12: 37.

INSTRUCTION.

4. Listeth-chooseth. 5. Boasteth-lays claim the heart is the fountain; if it is bitter, envious to great power. Great a matter-great a wood, and full of strife, no glory can belong to the or forest. 6. Iniquity-injustice. Defileth-speech; then speech is but a lie against truth. when used in spreading polluting stories. 15. This wisdom-so-called wisdom, not real. Course of nature-the orb of creation; pro- Sensual-animal-like, unspiritual. Devilishduces an universal conflagration. Of hell-by demoniacal, Satanic. The devil boasted of the evil spirit. 8. Can no man tame-so con- wisdom to Eve. 16. Confusion-tumult. 17. trol it, that it shall never do mischief. 9. Partiality-wrangling, party-spirit. In verse Similitude-likeness. 13. A wise man-pos 17 we have the seven qualities of wisdomsessing wisdom, and fit to teach others, Conver- seven colors of the Divine rainbow-all sation-daily conduct. Meekness of wisdom, blended into one "Light of the world." true wisdom is gentle. 14. In your hearts;

QUESTIONS.

1. What is meant by masters? Why not heart? Is the Christian tongue described in rashly choose to become instructors? Are vs. 8 to 10, or the sinner's tongue? they held to a strict account?

2. Who offend? Do all people? In what are people particularly liable to stumble? Who is a perfect man? What is he able to do? Do people feel sorry for keeping silent, or for speaking too much?

3-4. What comparisons are given to illustrate the power of the tongue. What is a bit! What is a helm?

5-6. What is meant by boasteth? Give the meaning of "great a matter." Can a spark destroy a forest? Can a word ruin a family, church, or town. How does the tongue "defile the whole body?" By what a vile, mischief-making tongue set on fire? 7-10. Can the tongue be tamed, without the heart being made good? Does the tongue but utter the thoughts and intents of the

11-12. Is there such contradiction in fountains, vines and trees as there is among men ? Is the sinner a living contradiction? Is a back-biting believer a worse one?

13. How does the wise man show his wisdom? Are words, or conduct, the proof of wisdom?

14-16. Does any glory belong to a bitter, quarrelsome person? Is it well to argue much about religion? What is said of false wisdom in v. 15? What follows envy and strife?

17. Tell what seven virtues belong to wisdom? Which is of first importance? What do these virtues constitute? In whom were they all perfectly blended?

18. Of what is peace the fruit? What does Jesus say of the peace-makers? (Matt. 5:9).

CATECHISM.

Ques. 103. What doth God require in the fourth commandment? An. First, that the ministry of the gospel and the schools be maintained; and that I, especially on the Sabbath, that is, on the day of rest, diligently, frequent the Church of God, to hear His word, to use the sacraments, publicly to call upon the Lord, and contribute to the relief of the poor, as becomes a Christian. Secondly, that all the days of my life I cease from my evil works, and yield myself to the Lord, to work by his Holy Spirit in me, and thus begin in this life the eternal Sabbath.

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