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Grace Gems for OCTOBER 2005

By Grace Gems
The devil's sin (John Angell James, "The Olive Branch and the Cross") Pride is the parent sin. Pride is the original sin, both in heaven and on earth. Pride is the devil's sin, and that by which our first parents fell. We have all more of this hateful disposition than we either know or suspect. An ice house, instead of a hot house! (J. A. James, "Earnestness in Personal Piety" 1847) It appears quite clear then, that great numbers of Christian professors are but very imperfectly acquainted with the requirements of "pure and undefiled religion," and need to be led to re-study it in the pages of Holy Scripture. We have lost sight of the 'divine Original', and have confined our attention to the 'imperfect transcripts' which we find on every hand in our churches. We have by tacit consent reduced the standard, and fixed our eye and our aim upon an inferior object. We are a law to each other, instead of making the Word of God the law to us all. We tolerate a worldly-minded, diluted, and weakened piety in others—because we expect a similar toleration for ourselves. We make excuses for them—because we expect the like excuses for our own conduct in return. We have abused, shamefully abused, the fact that 'there is no perfection upon earth,' and converted it into a license for any measure and any number of imperfections! Our highest notion of religion requires only abstinence from open immorality and the more polluting worldly amusements; an attendance upon an evangelical ministry; and an approval of orthodox doctrine. This, this, is the religion of multitudes! There may be . . . no habitual spirituality; no heavenly-mindedness; no life of faith; no communion with God; no struggling against sin, Satan, and the world; no concern to grow in grace; no supreme regard to eternity; no studied and advancing fitness for the eternal world; no tenderness of conscience; no laborious discipline of our disposition; no cultivation of love; no making piety our chief business and highest pleasure; no separation in spirit from the world. In short, no impress upon the whole mind, and heart, and conscience and life—of the character of the Christian, as delineated upon the page of Scripture. We all need to be taken out of 'the religious world', as it is called, and collected again around the Bible to study what it is to be a Christian! Let us endeavor to forget what the bulk of professors are, and begin afresh to learn what they ought to be. It is to be feared that we are corrupting each other, leading each other to be satisfied with a 'conventional piety'. Many have been actually the worse for attending church. They were more intensely concerned and earnest before they came into church fellowship. Their piety seemed to come into an ice house, instead of a hot house! They grew better outside the church—than in the church. At first they were surprised and shocked to see . . . the lukewarmness, the irregularities, the worldliness, the inconsistencies, of many older professors, and exclaimed, with grief and disappointment, "Is this the church of Christ!" But after a while, the fatal influence came over them, and their piety sank to the temperature around them! Constant multiplication of corrupted copies (J. A. James, "Earnestness in Personal Religion" 1847) Our idea of the nature of earnest individual piety must be taken, not from the conventional customs of the age—but from the Word of God. Once give up the Bible as the only true standard of personal piety, and there is no rule left but custom, which is ever varying with the opinions and corruptions of the times. Yet how prevalent is the disposition to conform ourselves to the prevailing religion of the day and of the church to which we belong, and to satisfy ourselves with the average measure of piety around us! "I am as good as my fellow members!" is the shield with which many a professor wards off the allegation of his being below his duty. This has been the fatal practical error of the church through every age of its existence, by which . . . its beauty has been disfigured, its power weakened, its usefulness impeded! Professing Christians, instead of looking into the perfect standard of Scripture, and seeing themselves reflected from that faithful mirror, and adjusting their character and conduct by its infallible revelations—placed before themselves the standard of the Christian profession as it was found in the church of the day, and regulated their behavior by what they saw in the prevailing character of their fellow Christians. Thus a constant multiplication of corrupted copies has ever been going on! And religion, as seen in the conduct of its professors, compared with that which is described in the pages of its own inspired rule—have been quite different things! Let us turn away from the religion we see in the church—to the religion we read in the Bible! Let us not go to the imperfect and blurred copy—but to the perfect and unspotted original! The Bible's representation of the nature of true piety is intended for us as our guide, and is obligatory upon us! The inspired, unalterable, and infallible standard of Scripture is . . . too spiritual, too devout, too unearthly, too humbling, too self-denying, for many. "Deny yourself, and take up your cross, and follow Me!" is still the stern, unbending demand of Christ. Satan's workshop! (J. A. James, speaking of the power of the press in 1848) "I don't want Satan to outwit us. After all, we are not ignorant about Satan's scheming." 2 Corinthians 2:11 The press has a great power for evil. Infidel and immoral writers are pouring forth a deluge of skepticism and vice, which are depositing a pernicious and pestiferous slime over the minds of the people. Let it be imagined, if imagined it can be, what must be the state of multitudes in this country, when millions of pestiferous publications are annually going out among the masses of our population. Let the minds of all Christian people dwell upon . . . the insult offered to God, the ruin brought upon souls, the injury done to morals, and the mischief perpetrated in the nation, by such a state of things! These ungodly publications originate from Satan's workshop, and reflect the scenes of that dreadful laboratory of mental poison! These authors, printers, publishers, booksellers, vendors, by myriads, are all busy and indefatigable—to do what? To destroy the Bible, to corrupt the mind, to pull down the cross, to dethrone God, to subvert true religion, to turn man into a speaking brute, to overturn all morality, to poison the springs of domestic happiness, to dissolve the ties of social order, to involve our country in ruin! Satan, and all his emissaries upon earth, are in earnest in ruining men's souls! We have an evil to contend with— so gigantic in its strength, so diffused in its influence all around us, so infectious and malignant in its effects! The enemy is coming in like a flood! Infidelity and immorality are invading us! The alarm bell must be rung! (Editor's note. In 1848, when J. A. James wrote this article, the press was the only media available. What would he say today, with the deluge of ungodly media from Satan's workshop pouring into Christian homes and minds!) Every one of those little creatures will be either in heaven—or in hell (John Angell James, "Parental Earnestness" 1847) "Bring them up in the training and instruction of the Lord." (Ephesians 6:4) Fond mother, look at that babe hanging on your bosom, and those other children sporting around your knee. And you, the father of the family, watching them indulge in joyous emotions and playful expressions—pause, ponder, reflect—millions of ages from that moment of domestic ecstasy, every one of those little creatures will be either in heaven—or in hell; will be a seraph—or a fiend; will be enduring inconceivable torment—or enjoying ineffable felicity; will be be an associate with the devil and his demons in everlasting fire—or a companion with the innumerable company of angels in everlasting glory! Overwhelming thought! How tremendous is the responsibility of a parent! The immortal destiny of your children should be your one great, commanding, controlling, absorbing object! But you are dead! (John Angell James, "Earnestness in Religion") "I know your works; you have a reputation for being alive, but you are dead!" Revelation 3:1 One most impressive lessons which is taught here, is that churches may have a reputation for being in a flourishing condition—and yet be all the while in a state of progressive decay! How many churches are flattering themselves that they are in a flourishing condition! The place of worship may be commodious, elegant, and free from debt. The minister may be popular, and approved by his flock. The congregation may be large, respectable, and influential. The finances may be good, and even prosperous. In short, there may be every mark of external prosperity—until the church flatters itself into the idea of its being in a high state of spiritual health. But examine its internal state! Inquire into its condition as viewed by God! Inspect the private conduct of its members —and what a different aspect of things is seen then! How prevalent is the spirit of the world in their social fellowship! Games and parties, scarcely differing from the fashionable circles of the worldly and the mirthful, are kept up at much expense, and with every accompaniment of frivolity and levity! Let a godly person of devotional taste, spiritual affections, and tenderness of conscience, enter into the parties of such a congregation—and what a destitution of vital piety, and what prevailing worldliness would he find! Let us look beneath the illusive covering of external prosperity—and examine whether disease and decay are lurking underneath! There is often a strange contrast between the 'heavenliness' which a church professes—and the 'worldliness' of her conduct. "For you say, I am rich, I have prospered, and I need nothing; not realizing that you are wretched, pitiable, poor, blind, and naked." (Revelation 3:17) Observe the holy virtues (John Angell James, "Elizabeth Bales—a Pattern for Sunday School Teachers & Tract Distributors") "In all things see that you are an example of good works—holy in your teaching, serious in behavior." (Titus 2:7) Never was there . . . a more pure and sincere creature; a more dutiful daughter; a more harmless and inoffensive being, than she was! And yet how did she confess and bewail her sinfulness in the sight of God; how entirely did she renounce all dependence upon her own good doings, and how exclusively did she rely upon the righteousness of Christ! Observe the holy virtues which clustered in her character . . . how profound was her humility how gentle her demeanor, how striking her meekness, how uncomplaining her submission, how exemplary her patience, how exquisite her benevolence, how ardent her zeal, how tender her attachments, how intense her piety! And, to crown all, how unmixed was all this with any spiritual pride, or any sense of superiority, or any sanctimonious airs. How much is there for all of us to learn and to copy! Be stimulated, encouraged and guided by the example of Elizabeth Bales! "You should be an example to the believers in speech, in conduct, in love, in faith, in purity." (1 Timothy 4:12) The damnation of one soul (John Angell James, "Queries for Self Examination") "For what is a man profited if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?" (Matthew 16:26) One soul is of more value than the whole world! The salvation of one soul is a greater blessing than the temporal deliverance of an empire! The damnation of one soul is a greater calamity than the misery of a kingdom for a thousand ages! "He will also drink the wine of God's wrath, which is mixed full strength in the cup of His anger. He will be tormented with fire and sulfur in the sight of the holy angels and in the sight of the Lamb, and the smoke of their torment will go up forever and ever." Revelation 14:10-11 Piety and morality (John Angell James) True religion consists of two parts—piety and morality. By piety, I mean a right state of heart towards God, that is, the existence of supreme love, arising out of faith in our Lord Jesus Christ, manifested by delight in God's nature, reverence for His character, obedience to His commands, gratitude for His services, and all those acts of worship which He has enjoined in His word. True piety is the real, intelligent and cordial submission of the whole man, to the will of God as revealed in Scripture. By morality, I mean all those moral duties which we owe to our fellow-creatures and to ourselves. True religion is a right state of the soul, not only towards God, but also towards man. It must follow us everywhere, and influence us in all things, and at all times. True religion gives an elevation and dignity to the whole character, and exalts even the commonest duties of life into acts of piety. Hammer, anvil, file and fire! ("A Song Concerning Lovingkindnesses" #1126, delivered on August 10th, 1873 by C. H. Spurgeon) "I know, O Lord, that Your judgments are righteous, that in faithfulness You have afflicted me." Ps. 119:75 O, my brethren, how much we owe to the hammer and the anvil and the file and the fire! Thanks be to God for the little crosses of every day; yes, and for the heavy crosses which He sends us at certain seasons. He does not gather the twigs of His rod, on the 'mountains of wrath'—but He plucks them in the 'garden of love'! Though He sometimes makes blue marks upon us as He smites us heavily—yet His strokes are fewer than our crimes, and lighter than our guilt. Love bathes all the wounds which it makes—and kisses away the hurt. Blessed be a chastening God! Set down your chastenings among your choicest mercies! "The Lord disciplines the one He loves, and chastises every son whom He receives." Hebrews 12:6 Who can wonder? (J. A. James, "Religious Education of Children" 1846) "You should be an example to the believers in speech, in conduct, in love, in faith, in purity." 1 Timothy 4:12 Look into some families of professors; follow them through the history of only one week, and see . . . their worldly mindedness, their gaiety, their frivolity, their unsanctified tempers, their worldly reading, their amusements, their homage to talent, their low esteem of holiness, their negligence of family prayer, their neglect of godly instruction to their children —and who can wonder that young people, brought up amidst such scenes, do not become pious—but go off to the world or to sin? Too often the children are like their parents, and bring into the church no higher or better kind of religion than what they have learned at home! And thus a low tone of piety, a lukewarm Laodicean spirit, is extended and perpetuated. There must be a revival of piety in the parents! It is vain to expect that a worldly-minded father, whose spirituality, if he ever had any, has been utterly evaporated by the exclusiveness of concern about business and politics; or a frivolous, pleasure loving mother, who thinks far more about adorning the bodies of her children, than about saving their souls—should be at all concerned about the pious education of their children. Recollect what a solemn thing it is to be a parent! What a weighty responsibility attaches to those who have the immortal souls of their children committed to their care! "You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord." (Ephesians 6:4) Take the following maxims for your guide: (John Angell James, "An Address to the Children" 1855) 1. True piety will be your best friend—for both worlds! 2. The eye of God is always upon you, and He is present when no one else is near! 3. Godliness is the best of all things, for it makes bitter things sweet—and sweet things sweeter! 4. What a boy would be as a man, let him seek to be that while a boy. The boy is the father of the man! 5. Sin is deceitful as well as wicked, leading you to commit great sins by first tempting you to little ones; and leading you into habits of sin by asking for only one sin at a time. "Only this once!" is Satan's way of beguiling you into a course of sin. What ought not to be done at all—should not be done once! 6. Avoid the first wrong step! 7. There are three things, which if lost, can never be recovered—time, opportunity, and the soul! 8. A holy and useful life is more to be desired than a long or a prosperous one! 9. To live wholly for ourselves is a poor, base, contemptible life! 10. "When all has been heard, the conclusion of the matter is: fear God and keep His commands. For God will bring every act to judgment, including every hidden thing, whether good or evil." (Ecclesiastes 12:13-14) There is wondrous power in it! (John Angell James, "Happiness") Saving faith has a great influence on all one's feelings, actions, and character. Though there is no merit in faith—there is wondrous power in it! Faith is the inlet both of happiness and holiness to the soul. To believe that the eternal God . . . is reconciled to us, pardons all our sins, receives us to His special favor, gives us a title to eternal life, must from necessity be a source of ineffable delight, and the cause of an entire change in all our tastes, pursuits, and character! True faith in Christ is . . . the foundation of the believer's happiness, the means of his holiness, the spring of all his actions, the true basis of his character. Beautiful bubbles! (John Angell James, "Happiness") Many are saying, "Who can show us anything good?" Look on us with favor, Lord. You have put more joy in my heart than they have when their grain and new wine abound. (Psalm 4:6-7) There is certainly some pleasure in the gratification of the appetites—in the enjoyment of health, friends, property, and fame. Even sinful objects have their pleasures. There could be no power in temptation, if sin yielded no enjoyment. But viewing man as a rational, moral, and immortal creature; as a sinner subject to the stings of a reproachful conscience, and under the displeasure of the God he has offended; as liable to all the vicissitudes of a tearful existence, and ever exposed to the fear and stroke of death—he needs something more for his happiness, than can be found in the objects of this world. He has . . . needs which they cannot supply; cravings which they cannot satisfy; woes which they cannot alleviate; anxieties which they cannot dispel. For each one that is even tolerably successful in gaining felicity from visible objects, there are many who utterly fail. Their schemes are frustrated; their hopes perish; their air castles vanish as they journey on in life. And each ends a course of worldly-mindedness, by adding another to the millions of examples which have proved this present world to be vanity. In some cases, abundance and unobstructed enjoyment produce revulsion. Tired of old pleasures, they look about for new ones, and plead the oft-repeated inquiry, "Who will show us anything good?" Novelty perhaps comes to the relief of their discontented, restless, and dissatisfied minds; but novelty itself soon grows old, and still something new is wanted. There remains an aching void within, a craving, hungry appetite for bliss—unsatisfied, unfed. They hunt for enjoyment . . . in endless parties of pleasure, in every place of amusement, in every scene of diversion; in the dance, and in the game; in the theater, and in the concert; amidst the scenes of nature, and in the changes of foreign travel. But happiness, like a shadow ever flitting before them, and ever eluding their grasp, tantalizes them with its form, without yielding them its substance; and excites their hopes—only to disappoint them! What are all the pleasures of time and sense, all the objects of this visible world—but as the dropping of pebbles into a deep chasm, which, instead of filling it up, only tell them how deep it is—by awakening the dismal echoes of emptiness and desolation. Look at the worldling. Does he succeed in his quest for happiness? Is he satisfied? Let him possess all he seeks, all he wishes, all that earth can furnish; let rank be added to wealth, and fame to both; let a constant round of fashionable amusements, festive scenes, and elegant parties, follow in endless succession, until his cup is full to overflowing. What does it all amount to? "All that my eyes desired, I did not deny them. I did not refuse myself any pleasure. When I considered all that I had accomplished and what I had labored to achieve, I found everything to be futile and a pursuit of the wind! There was nothing to be gained under the sun." (Ecclesiastes 2) Have not multitudes since Solomon's time, made the same melancholy confession? Is it not a general admission, that the pleasure of worldly objects arises more from hope and anticipation—rather than possession? They are like beautiful bubbles, which, as they float, reflect the colors of the rainbow —but dissolve and vanish when grasped! Tell me, votaries of earthly good, have you realized what you expected? Are not the scenes of festivity and amusement resorted to, by many with aching hearts? Does not the smiling countenance often conceal a troubled spirit; and is not the laugh resorted to in order to suppress the sigh? Even if it were granted, that the possession of wealth, the gratifications of taste, and the indulgence of appetite, could give happiness in seasons of health and prosperity—they must inevitably fail in the day of sickness and adversity. If they were satisfying for a season—they are all fragile and uncertain! All the enjoyments of this life are like gathered flowers, which are no sooner plucked, than they begin to lose their beauty and their fragrance while we look at them and smell them; and which, however mirthful and beautiful they appeared while they were growing—begin to wither as soon as they are in our hands! Fiendlike, beastlike, manlike, Godlike (John Angell James, "The Man Who Killed His Bad Neighbors by Kindness") "Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you." (Luke 6:27-28) To return evil for good, is fiendlike. To return evil for evil, is beastlike. To return good for good, is manlike. But to return good for evil, is Godlike. This is true practical Christianity. "Do not be conquered by evil, but conquer evil with good." (Romans 12:21) The religion of this poor Hottentot woman (John Angell James, "The Path to the Bush") It is the practice of some of the Christian Hottentots, in order to enjoy the privilege of secret prayer with greater privacy and freedom than they could do in their own confined and incommodious dwellings—to retire among the trees and bushes, that they may carry on their devotions without being intruded on by others, and also derive all that tranquilizing influence which would be produced by a spot, with which no other occupations, thoughts, and feelings are associated, than such as are holy. Each individual selects for his own use a particular bush, behind which, and concealed by it, he may commune with his heavenly Father in secret. By the others, this bush is considered as sacred to the one by whom it had been appropriated; and which, therefore, is never to be violated by the foot, or even by the gaze of another, during the season it is occupied by its proprietor. The constant tread of the worshipers, in their repeated visits to these hallowed spots, would, of necessity, wear a path in the grass which lay between their huts, and the sylvan scene of their communion with God. On one occasion, a Christian Hottentot woman said to another member of their little community, "Sister, I am afraid you are somewhat declining in piety." The words were accompanied with a look of affection, and were uttered with a tone that savored nothing of accusation, nor of reproachful severity—but was expressive of tender concern, and the meekness of wisdom. The individual thus addressed, asked her friend for the reason of her fears. "Because," replied this good and gentle spirit, "the grass has grown over your path to your bush." Nature carrying on its usual progress, had disclosed the secret. The backslider could not deny the fact. There, in the growing grass, was the indisputable evidence that the feet which had once trodden it down had ceased to frequent the spot. She did not attempt to excuse it, but fell under the sweet influence of this sisterly reproof, and confessed, with ingenuous shame and sorrow, that her heart had turned away from the Lord. The admonition had its desired effect—the sinner was converted from the error of her ways, and her watchful and faithful reprover had the satisfaction and reward of seeing the wanderer restored—not only to the path to the bush, but to the renewed favor of that God with whom she there again communed in secret. Note the value of private prayer, and the connection between its regular and spiritual performance, and a healthy state of the soul. When the bush was neglected, and the path to it forsaken—then did the religion of this poor Hottentot woman begin to spiritually decline. And how could it be otherwise? Who ever kept up a vigorous piety—when secret prayer was neglected? It is in the closet of private devotion, that . . . our cares are lightened, our sorrows mitigated, our corruptions mortified, our graces strengthened, and we shake off the dust of the earth! Men may see something of God in me! (John Angell James, "Forgiveness of Injuries") "For I have given you an example that you also should do just as I have done for you." (John 13:15) It has long been my conviction, that there is a great deficiency in evangelical churches—of the practical enforcement of Christian duties in detail; especially of what may be emphatically called the Christian virtues —the passive graces of the Christian character, the exercise of brotherly kindness and love. It is not so acceptable to have all the special and difficult duties of the Christian's life, or man's conduct to his fellows, set clearly before the understanding and enforced upon the conscience. Men do not like to be followed through all the labyrinths of the heart's deceitfulness, beaten out of every refuge of lies, and made to feel the obligation to love where they are inclined to hate; and to forgive where they desire to revenge. And we ministers pander too much to this taste. The pulpit has not done its duty. We have preached to the intellect, to the imagination, and to the taste—but not enough to the heart and to the conscience. In our endeavor to please, we have not been sufficiently intent upon the greater object—to profit. We have not preached justification too much—but sanctification too little. We have urged faith—but not love. We have descanted upon the evil of licentiousness, and falsehood, and dishonesty, and covetousness—but have said far, far too little about malice and bitterness. We have urged men to zeal and liberality—but not enough to humility, forbearance, and forgiveness. We have rightly led men to view the cross of Christ—but we have not sufficiently urged them to take up their own cross. We have properly entreated them to view Jesus as their Righteousness—but not sufficiently as their Example. O, Christians . . . study that wondrous character, contemplate that illustrious pattern, dwell upon that beautiful model, until the frosty incrustations of your cold, hard heart have all melted, like icicles before the sun! How wonderful and how ennobling is the conception, and what an ambition should it raise in the mind of the Christian, to consider and say, "Men may see something of God in me!" Yes, we can teach them what God is, as to His moral character, and let them see in 'our merciful disposition' a ray of the infinite sun of His own glory. These sweet relentings of our nature, these soft and genial currents of our soul, these effusions of love—these, we can remind them, are but the overflowings of His goodness, His own love, into our hearts, and the reflection of His infinite mercy to us. "The one who says he abides in Him should walk just as He walked." (1 John 2:6) "Christ also suffered for you, leaving you an example, so that you should follow in His steps." (1 Peter 2:21) Casting all our sins into oblivion! (John Angell James, "Forgiveness of Injuries") "Who is a God like You, removing iniquity and passing over rebellion for the remnant of His inheritance? He does not hold on to His anger forever, because He delights in faithful love. He will again have compassion on us; He will vanquish our iniquities. You will cast all our sins into the depths of the sea." (Micah 7:18-19) Wonderful language! This is one of the finest images to represent the completeness of God's pardoning mercy to be found in all the Bible. He casts our sins not into a brook nor a river where they might be found again; no, nor into the sea near the shore where the tide might wash them up again—but like a stone cast into the depths of the sea, where they can never be fished up again, but lie forever buried and forgotten at the bottom of the ocean! This is divine forgiveness—casting all our sins into oblivion! The most inhuman people in the world (The following remark is by an infidel) "Christians, if they are not the most inhuman people in the world, cannot believe what they profess—that men without repentance and faith must perish eternally—or they would be more earnest in endeavoring to save them. If I believed what they profess to believe—I would scarcely cease day or night to warn others of the wrath to come." Infected and enfeebled (J. A. James, "Papal Aggression and Popery" 1850) The church is infected and enfeebled with worldliness. "Who gave Himself for our sins, that He might deliver us from this present evil world." Galatians 1:4 "And the world is passing away along with its desires, but whoever does the will of God abides forever. 1 John 2:17 Do you indeed ACT as you pray? (John Angell James, "Prayer and Practice") I need not prove to you that prayer, as a duty, is essential to Christian conduct; and, as a privilege, is equally indispensable to Christian enjoyment. All Christians give themselves to this devout exercise. Their petitions are copious, comprehensive, and seemingly earnest. What solemn professions they make to God! What ardent desires they express! What numerous blessings they seek! What strong resolutions they form! If we so pray—how ought we to live? What kind of people must we be—to live up to the standard of our prayers? And ought we not, in some measure at least, to reach this standard? Should there not be a harmony, a consistency, a proportion—between our practice and our prayers? Do you indeed ACT as you pray? Do you understand the import, and feel the obligation of your own petitions? Do you rise from your knees where you have asked and knocked—to seek? Do you really want, wish for, and endeavor to obtain an answer to your prayers? Are you really intent upon doing, and being—what you ask for in prayer? Our prayers are to act upon ourselves; they have, or ought to have, great power in the formation of character and the regulation of conduct. It is plain, therefore, that much of prayer is mere words. We either do not understand, or do not consider, or do not mean—what we say. Do we go from praying—to acting, and to live for salvation, for heaven, for eternity? How common is it for professors to pray for victory over the world; to be delivered from the lust of the flesh, the lust of the eyes, and the pride of life; to be enabled to set their affections on things above, and not on things of the earth; and to be dead to seen and temporal things. And yet all the while they are as obviously eager to amass wealth, to multiply the attractions of earth, and to enjoy as much luxurious gratification as possible! 'Spirituality of mind' is the subject of innumerable prayers from some who never take a step to promote it! But, on the contrary, who are doing all they can to make themselves carnally minded! How many repeat that petition, "Lead us not into temptation," who, instead of most carefully keeping at the utmost possible distance from all inducements to sin, place themselves in the very path of sin! How often do we pray to have the mind of Christ, and to imitate the example of Jesus. But where is the assiduous endeavor, the laboring effort, to copy this high model, in . . . its self-denying condescension, its profound humility, its beautiful meekness, its indifference to worldly comforts, its forgiving mercy, its devotedness to God? How often do we pray to be delivered from evil tempers and irascible feelings. And yet we indulge them on every slight provocation, and take no pains to subdue them! It is unnecessary to multiply the illustrations of the inconsistency between our prayers and our practice. So hideous and so dreadful is the offspring! (John Angell James, "Sorrow for the Death of Friends") How dreadful is the nature of sin! Sin is the parent of death. Death the first-born of sin. What must be the parent—when so hideous and so dreadful is the offspring! Who can have watched the harbingers of death—the groans, the pains, the dying strife—without being struck with the fearful nature of man's revolt from God? Death in itself, and by itself—is horrid and revolting! To see all this inflicted upon a Christian, a child of God, an heir of glory; to see no way even to the kingdom of God, to the realms of immortality—but this dark valley of corruption, earth, and worms—this gives us a most impressive idea of the dreadful nature of sin! How such scenes should enlarge our views of the malignity of sin, and embitter our hearts against it! O sin, sin—what have you done! Like water to the flame of joy (John Angell James, "Spiritual Joy") "I have spoken these things to you, so that My joy may be in you, and your joy may be full." John 15:11 One of the reasons why so little spiritual joy is experienced by the majority of Christian professors, is because of SIN. Sin weakens spiritual joy—and ought to do so! I do not now mean immorality—for that extinguishes joy! I mean . . . the lesser workings of our corruption, the sins of the heart, the sins of the tongue, the sins of the character, sins known only to God and conscience, sins of omission, sins of defect. I mean sins that do not unchristianize us, any more than they excommunicate us from the church. Such sins unopposed, unmortified—do, and must, prevent or diminish our joy. They may not put out the light of our piety altogether—but they surround it with an impure atmosphere, a thick fog—which prevents its light from shining upon the heart! The religion of many is altogether too feeble. They are too worldly, too lukewarm, live too far from God—to derive much joy and peace from their piety. Spiritual joy, is joy—in God, in Christ, in holiness, in heaven! And when, therefore, the professor lives so little in the closet, communes so little with his Bible, and lives so far from God—it can be no wonder that his religion does not make him happy! My dear friends, let me now entreat you to avoid these hindrances, and to seek after more of that heavenly, holy, happy frame of mind. Pray for it, for it is a fruit of the Spirit. Be much in converse with your Bibles, for it comes in the way of understanding, believing, and experiencing the truth. Find time for private, silent meditation, for the truth will not be seen, so as to affect the heart, by a hasty glance at Scripture. Seek to have your faith strengthened, for your joy must ever be in proportion to your faith. Watch against sin, for sin is like water to the flame of joy. Cultivate all the branches of holiness; for holiness is happiness. You must have eminent piety, if you would have spiritual joy. Spiritual joy is the oil to the wheels of obedience. It is this which braces up the soul for action, and carries it forward through difficult and self-denying duties. How can we best vanquish the world, that ever present, and every where present foe, which comes in so many forms—and with such golden pleas? How, but by a heart already well pleased with its own happiness in Christ. Spiritual joy is the world's vanquisher! The heart by holy joy rises above the world—sees it below, covered with smoke and dust, and finds itself in a brighter, purer, happier region, with the cloudless sun above, and all around filled with glory. What has the world to offer comparable to that which a rejoicing faith has found in Christ? What has 'worldly ambition' to offer, which can vie with this? He may spurn the favor of the crowned prince, and put his crown aside as a bauble—who is rejoicing in hope of an incorruptible crown of life and glory! "The joy of the Lord is your strength!" Nehemiah 8:10 But for the special and unceasing grace of God (Letters of J. C. Philpot) It is a most rich and unspeakable mercy, that those whom Jesus loves, He loves to the end, and that His sheep shall never perish, neither shall anyone snatch them out of His hand. This is the grand security of the saints of God; for . . . their inherent sinfulness and weakness are so great, Satan is so crafty and so strong, sin so powerful and deceptive, and the world so entangling and alluring, that but for the special and unceasing grace of God, they must perish, and concerning faith make sure and awful shipwreck. "I give them eternal life, and they will never perish—ever! No one will snatch them out of My hand!" (John 10:28) Though we mourn—we must not murmur (John Angell James, "Sorrow for the Death of Friends") "Naked I came from my mother's womb, and naked I will leave this life. The Lord gives, and the Lord takes away. Praise the name of the Lord! (Job 1:21) "See, I am the only God! There are no others. I kill, and I make alive! I wound, and I heal, and no one can rescue you from My power!" Deuteronomy 32:39 When a holy and beloved object of our affection is removed by death, we ought to sorrow. Humanity demands it; and Christianity, in the person of the weeping Jesus, allows it. The man without a tear, is a savage or a Stoic—but not a Christian. God intends when He bestows His gifts—that they should be received with smiles of gratitude; and when He recalls them—that they should be surrendered with "drops of sacred grief." Sorrow is an affection implanted by the Creator in the soul, for wise and beneficent purposes; and it ought not to be ruthlessly torn up by the roots—but directed in its exercise by reason and piety. The work of grace, though it is above nature—is not against it. The man who tells me not to weep at the grave—insults me, mocks me, and wishes to degrade me! Tears are the silent, pure, sincere testimony of my heart to the excellence of the gift He gave in mercy; and in mercy, no doubt, as well as judgment, He has recalled. But, then, though we mourn—we must not murmur. We may sorrow—but not with the violent and uncontrolled grief of the heathen, who have no hope. Our sorrow must flow, deep as we like, but noiseless and still —in the channels of submission. It must be a sorrow so quiet, as to hear all the words of consolation which our heavenly Father utters amidst the gentle strokes of His rod. It must be a sorrow so reverential, as to adore Him for the exercise of His prerogative in taking away what and whom He pleases. It must be a sorrow so composed, as to prepare us for doing His will as well as bearing it. It must be a sorrow so meek and gentle, as to justify Him in His dispensations. It must be a sorrow so confiding, as to be assured that there is as much love in taking the mercy away—as there was in bestowing it. It must be a sorrow so grateful, as to be thankful for the mercies left—as well as afflicted for the mercies lost. It must be a sorrow so trustful, as to look forward to the future with hope. It must be a sorrow so patient, as to bear all the aggravations that accompany or follow the bereavement with unruffled acquiescence. It must be a sorrow so holy, as to lift the prayer of faith for Divine grace, to sanctify the stroke. It must be a sorrow so lasting, as to preserve through all the coming years of life, the benefit of that event, which in one solemn moment changed the whole aspect of our earthly existence. These are the idols of the heart! (John Angell James, "Spiritual Idolatry") The first commandment of the decalogue says, "You shall have no other gods before Me." The meaning of this precept, which is the foundation of all religion, is not merely that we shall not acknowledge any other God besides Jehovah—but also that we shall treat Him as God! That is, we . . . must love Him with all our hearts, serve Him with all our lives, and depend upon Him for our supreme felicity. It is obvious that whatever we love most, and are most anxious to retain and please—whatever it is we depend most upon for happiness and help—whatever has most of our hearts—that is, in effect, is our God! It does not matter whether it is friends, possessions, desires—or our own selves! These are the idols of the heart! SELF is the great idol which is the rival of God, and which divides with Him the worship of the human race. It is surprising and affecting to think how much SELF enters into almost all we do. Besides the grosser form of self- righteousness, which leads many unconverted people actually to depend upon their own doings for acceptance with God; how much of . . . self-seeking, self-valuing, self-admiration, self-dependence, there is in many converted ones! How covertly do some seek their own praise in what they professedly do for God, and their fellow-creatures! How eager are they for the admiration and applause of their fellow-creatures! How much of self, yet how little suspected by themselves—is seen by One who knows them better than they know themselves, at the bottom of their most splendid services, donations, and most costly sacrifices! In how many ways does self steal away the heart from God! How subtle are its workings, how concealed its movements, yet how extensive is its influence. How SELF . . . perverts our motives, lowers our aims, corrupts our affections, and taints our best actions! How much incense is burned—and how many sacrifices are offered on the altar of this idol! "Little children, keep yourselves from idols!" 1 John 5:21 The prevailing sin of Christians (J. A. James, "Evidences & Results of Sanctified Affliction") Increasing deadness to the world, and growing spirituality of mind, are sure results of 'sanctified affliction'. The love of the world is the great snare of the church in every age! Worldly-mindedness is now the prevailing sin of Christians. We see them on all hands too eager to make themselves happy on earth, and seeking their enjoyments, if not in the sinful amusements of the world—yet in its 'innocent and home-bred comforts'. They look not at unseen and eternal things, but at seen and temporal things. Theirs is too much a life of 'sense', refined it is true from its gross sinfulness—but still a life of sense, rather than a life of faith. Hence there is "a needs be" for severe trials, if not to separate them and keep them separate from open and gross sins—yet to lift up their affections to things above, and to lead them to seek their happiness . . . from God, the fountain of life; from Christ, the Redeemer of their souls; and from heaven, the object of their expectations. When the world has been crucified to us, and we have been crucified to the world; when we have been taught its vanity and emptiness as a satisfying portion for the soul; when we have lost much of our anxiety to obtain its possessions, and of our dread of losing them; when we have turned from the folly of hewing out broken cisterns which can hold no water, and led more to the fountain of living waters; when we have lost our dependence on our comforts and possessions for happiness, and feel and rejoice in a glorious independence from 'created good' for bliss—when there is really and truly a conscious elevation of soul towards God and divine things —there is the evidence that we are sanctified by our trials. "Before I was afflicted I went astray, but now I keep Your word. It is good for me that I was afflicted, that I might learn Your statutes. I know, O Lord, that Your judgments are righteous, and that in faithfulness You have afflicted me." (Psalm 119:67, 71, 75) Painted pageantry to go to hell in! (Charles Spurgeon, "Secret Sins" February 8, 1857) If I must be a wicked man—give me the life of a reveling sinner, who sins before the face of day. If I must sin—let me not act as a hypocrite and a coward. Let me not profess to be God's—and spend my life for the devil! That way of cheating the devil is a thing which every honest sinner will be ashamed of. He will say, "Now, if I do serve my master Satan, I will serve him out and out—I will have no sham about it. If I live in sin, I am not going to gloss it over by cant and hypocrisy." One thing which has hamstrung the church, and cut her very sinews in twain, has been this most damnable hypocrisy! Oh! in how many places have we men whom you might praise to the very skies, if you could believe their words; but whom you might cast into the nethermost pit if you could see their secret actions. God forgive any of you who are so acting! I can forgive the man who riots openly, and makes no profession of being godly. But the man who fawns, and cants, and pretends, and prays—and then lives in sin, that man I cannot bear. If he will turn from his ways, I will love him. But in his hypocrisy, he is to me, the most loathsome of all creatures! A 'mere profession' is but painted pageantry to go to hell in! Take heed of a 'waxed profession' that will not stand the sun! Take heed of a life that needs to have 'two faces' to carry it out! Be one thing—or else the other! If you make up your mind to serve Satan—do not pretend to serve God! And if you serve God, serve Him with all your heart! "No man can serve two masters!" Do not try it, do not endeavor to do it! The most subtle, stubborn, and tenacious foe (John Angell James, "Self-Renunciation") "Don't you know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price; therefore glorify God in your body." 1 Corin. 6:19-20 Recollect that the renunciation of SELF, as well as of SIN, was one of the solemn transactions of that scene, and that time—when you bowed by faith at the foot of the cross, received mercy through Jesus Christ, and yielded yourselves to God. You then abjured, not only self-righteousness, but self-seeking, self-pleasing, and self-living. Self, as a supreme object, was renounced. Self, until then, had been your loftiest aim; self-love your highest affection—but then you transferred your aim and your affection to another object. The Christian has no right to ask what he will do with himself; or to what he will give himself; or how he will employ himself. He is no longer at liberty to inquire how he shall spend his energies, his time, his properly, his labor, and his influence; for he is not his own—he is bought with a price. He is not to live for fame—and please himself with the applause of his fellow creatures. Nor is he to live for riches—and please himself with increasing wealth. Nor is he to live for health—and please himself with the glowing energies of a sound body. Nor is he to live for taste—and please himself with the pursuit of literature, science, or the arts. Nor is he to live for social enjoyment—and please himself with an agreeable circle of friends. Nor is he to live for ease—and please himself with unmolested quiet. In short, he is not to consider himself as his own master—to please himself supremely in any way; nor his own property—to employ himself on his own account, and for his own benefit. He is not to imagine that personal gratification is to be his end and aim—for the accomplishment of which he may lay down his own schemes, select his own course, and pursue his own methods—as if he had an independent and sovereign right over himself. Self is . . . "the old man" to be crucified with Christ; the body of sin to be destroyed; the corrupt nature to be put away; the law in our members to be resisted; the lusts of the mind to be subdued. Self is the enemy of God—to be fought against; the rival interest with Christ in our soul—to be subdued; the means by which the devil would hold us in alienation from holiness—to be opposed. Self is the most subtle, the most stubborn, the most tenacious foe with which grace has to contend, in the soul of the believer. SELF lives, and works, and fights—when many other corruptions are mortified. Self is the last stronghold—the very citadel of Satan in the heart—which is reduced to the obedience of faith. Why do believers murmur at the painful dispensations of Providence, and find submission so hard an achievement? Because self is disturbed in its enjoyment! Why are they so easily offended, and experience such difficulty in showing forgiveness? Because self-esteem has been wounded! Why are they covetous? Because self is gratified by its increasing stores. What is vanity—but the indulgence of self-love? What is ambition—but the exultation of self? What is pride—but the worship of self? Why are they so reluctant to give their time and labor for the good of others, and the glory of God? Because they want it for ease, and the enjoyment of self! Why are they peevish, quarrelsome, and discontented with the little annoyances of life, which are everywhere and continually occurring? Because they want to settle down in unmolested ease, and undisturbed quiet, to enjoy themselves! But is this right? Is not this living as if we were our own? Is not this living for ourselves? Is not this forgetting that we are purchased property, belonging to another? My dear friends, do consider this subject. Weigh well the import of the condition of Christian discipleship, as laid down by our Lord: "If any man will come after Me, LET HIM DENY HIMSELF." Self-denial, not self-pleasing, is your business! And the evidence of our being disciples is in exact proportion to our disposition thus to take up our cross. If we are coveting ease, quiet, soft indulgence, luxurious gratification—and are dissatisfied, and discontented, and contentious, and peevish, because we cannot please ourselves, nor get others to please us, as the supreme end of life—how can we dream that we are the disciples of Him, of whom it is declared, "He pleased not Himself," especially since it is said, "Let the same mind be in you which was in Christ Jesus?" For whom then are we to live, and whom are we to please, if not ourselves? Who is to come in the place of self? GOD! And for this obvious reason—we are God's! God's servants! God's property! All others are walking to perdition! (J. A. James, "The Character and Translation of Enoch") "Enoch walked with God." (Genesis 5:24) Walking with God! Is this our religion? Does this aptly set forth our life? It makes no difference . . . to which church we belong, nor what creed we adopt, nor what ceremonies we profess, nor what zeal for religious things we have —if we are not walking with God! Reconciliation with Him through faith in our Lord Jesus Christ; a habitual acting as in His sight and with a view to His approbation, and a life of devotional communion with Him—is true religion—in whomever or wherever found. Walking with God! Is this religion ours? Do we intelligently, experimentally, know the meaning of that phrase—walking with God? Let us set it down before us, look at it, ponder it, and never cease to study it, until we know its meaning, and feel its force! None are walking to heaven, but those who are walking with God! All others are walking to perdition! We hear a great deal about other things that are connected with religion—its doctrines, its forms, its creeds—but walking with God is true religion. If we know nothing of this, we know nothing of true piety! It is walking with God—and not any external matter, that distinguishes the real from the nominal Christian! And it is 'close walking with God' which distinguishes the earnest Christian from the comparatively lukewarm one. The earnest Christian walks closely with God, presses, so to speak, to his very side; while the other, like Peter, during his season of cowardice, follows afar off. "Walk humbly with your God." (Micah 6:8)

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