JEWELS from JAMES
(Choice devotional selections from the works of John Angell James)
Like a ball and chain around his ankle! "Let us throw off everything that hinders and the sin which so easily besets you ." Hebrews 12:1 Besetting sins are powerful hindrances to Christian progress. In the case of most people, there is some one sin to which, either from their situation, taste, constitution, or other circumstances—they are more powerfully tempted than to others. Satan knows very well what in every case this is, and skillfully adapts his temptations to it. He is an expert angler , and never chooses his bait, or throws his line, at random! Independently, however, of him, the very tendency of the heart is in that direction. That one sin , whatever it is, while indulged, will hold you back! You cannot make progress in holiness, until it is mortified. Even its partial indulgence, though it may be considerably weakened, will hinder you! Study then your situation, circumstances, and constitution. You cannot be ignorant which temptation and sin, you are most liable to succumb to. You must know in what way you have most frequently wounded your conscience, and occasioned to yourself shame and sorrow. Is it an unsanctified temper? Is it an impure imagination? Is it a proud heart? Is it a vain mind? Is it a taste for worldly company? Is it a proneness to envy and jealousy? Is it a love of money? Is it a tendency to exaggeration in speech? Is it a fondness for pleasure? Is it a disposition to censoriousness and backbiting? Study yourselves! Examine your own heart! You must find out this matter, and it requires no great pains in order to know it. It floats upon the surface of the heart, and does not lie hidden in its depths. There, there, is your danger! As long as that one sin , be it what it may, is indulged, you cannot advance in the Christian life! Other sins are like unnecessary clothing to the racer. Besetting sins are like a ball and chain around his ankle!
Is this your religion?
"If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing! " 1 Corinthians 13:2 LOVE is a grace which many professing Christians think far too little about; but it is of infinite value in the eyes of God. Love is the most characteristic feature of Christ's image in a renewed man. Love is the most precious fruit of grace; and yet the fruit which too many of His professed followers seem to think themselves hardly under any obligation to cultivate. Christian love is that benevolent disposition or kindness, which consists in good-will to all creatures, and which leads us, as we have opportunity, to promote their happiness. The apostle has given us a description of the exercises of this noble and god-like principle. "Love is patient" and forbearing under injuries and annoyances—and does not revile, revenge, or retaliate. "Love is kind," not harsh or crude—but ever ready, willing, and pleased by looks, words, and actions, to promote the comfort of others. "Love does not envy." It does not pine and grieve at the sight of another's superior possessions, fame, happiness, or piety—and dislike him on that account. "Love does not boast. Love is not proud." It neither boasts its own gifts, achievements, and possessions, nor despises others, nor makes insulting comparisons —but is humble and gentle. "Love does not behave unseemly." It modestly keeps its place, and does nothing to offend by what is unfitting its rank, station, or circumstances. "Love seeks not her own." It does not selfishly want to have its own way, or promote its own interest—to the neglect of others. "Love is not easily provoked." It governs its temper, controls its passions, and is not soon or unreasonably irritable or petulant. "Love thinks no evil." It is not censorious, nor forward to impute a bad motive to a doubtful action—but is disposed to put the best construction on the actions and words of others. "Love rejoices not in iniquity—but rejoices in the truth." It does not delight in the sins—but in the excellences of an opponent. "Love bears (or covers) all things." It does not divulge, proclaim, aggravate faults—but hides them as far as it can, and it is right to do so. "Love believes all things," that are to the advantage of another. "Love hopes all things," where there is not sufficient evidence to authorize belief. "Love endures all things," bears hardships, sustains labor, makes sacrifices—in order to accomplish its purposes of good-will. Such is love in exercise and act. This is benevolence —this is a regard to the happiness of others. Whoever acts thus, must promote happiness. He must bless all around him. All things smile in his presence. Beautiful description! Heavenly temper! Godlike mind!
Now, dear friends, look at love! Gaze upon . . . its lovely form, its beautiful countenance, its graceful actings.
Observe its seraphic glow, its divine temper, until you are all enamored with its charms. But look at it not only as something to be admired—but to be possessed and practiced. Unless this is your temperament, you are not Christians. I do not say you cannot be Christians unless you have love in perfection. But you must have the principle of love, and must be living in its exercise. You are Christians no further than you live under its influence.
No matter what knowledge you may have of the doctrines of the gospel; what seeming faith you may possess; what zeal you may manifest; what liberality you may exercise; what regularity, and punctuality in attendance upon the means of grace, you may maintain—if love is lacking, all this is of no avail.
Nothing can be a substitute for love.
Christianity is love . . . not a slavish attendance on ceremonies; not receiving the sacraments; not zeal for orthodoxy; not a form of church government; not belonging to any particular church.
God's eternal thoughts and purposes in election , Christ's redeeming work upon the cross, the Spirit's omnipotent agency in regeneration , are not merely to bring us under a particular ecclesiastical regimen—but to deliver us from the dominion of selfishness, and place us under the reign of love—and thus make us like God! If an individual is destitute of love, he has no saving religion. He may be zealous for the forms of Christianity, but he is destitute of its living spirit. And now, my dear friends, let me entreat you to examine yourselves concerning this great essential of the Christian character. Are you experimentally acquainted with this disposition? Is this your religion? Is your temperament thus molded? Is that one word 'love' characteristic of your spirit? Has God's love to you, changed you into its own likeness? Do you know what it is to have pride, passion, envy, malice, selfishness—subdued, repressed, resisted—by a meek, gentle, lowly, forgiving, forbearing, generous, self-denying temper? Are the harshness, hardness, asperity of the fallen nature, displaced by the softness, sweetness, and kindness of true love?
They shall not swoon, nor halt, nor turn back How full of encouragement is the language of the prophet Isaiah, "But those who hope in the Lord will find new strength. They will fly high on wings like eagles. They will run and not grow weary. They will walk and not be faint." Isaiah 40:31 This beautiful passage contains a promise of continued supplies of grace and strength to all who really desire to serve the Lord with integrity and simplicity. In the image of the eagle , the prophet alludes to the strength of wing and of vision possessed by this noble bird—whereby it ascends to a lofty height, untired and undazzled—soaring even above the fogs and mists of the lower regions of the air, mounting above the very clouds, undeterred by the lightning, and floating in the pure azure above! Thus shall all who hope in the Lord rise higher and higher, upon the mighty wings of strong devotion, and with the unblinking eye of faith—into the regions of heavenly mindedness; and shall approach nearer and nearer to God—the sun of our spiritual day. "They will run " in the heavenly race, for the crown of immortal glory, "and not grow weary." Their strength, instead of being exhausted, shall, contrary to what occurs in bodily effort—be increased by exertion. No length nor greatness of labor shall be too much for them. God shall pour into their souls, fresh energy for every fresh effort . "They will walk and not be faint." Their pilgrimage may be arduous; the road may be long and rugged; often up steep ascents, and down into deep and rocky crags, where every step is a labor—but they shall not lose heart or hope; they shall not swoon, nor halt, nor turn back —but go forwards, sustained by a power greater than their own!
Dethroned—but not destroyed! "For I know that in me (that is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform that which is good I find not." Romans 7:18 A Christian is truly regenerated—but at the same time only partially sanctified. Sin is dethroned—but not destroyed! His predominant taste and disposition are holy— but godly principles may not yet have struck their roots very deep into his soul. His holy purposes are somewhat vacillating, and his inclinations to evil sometimes strong. We have the burden of our fleshly corruptions to carry, which without great labor and effort, will sadly retard us in our Christian lives. We are like a traveler who is on a smooth road, has fine weather, is intimately acquainted with the way, and has agreeable and helpful companions—but who at the same time is very lame, or has a load to carry. His lameness or his load will be a great delay to him. His attention must be directed to these things. He must cure the one or lighten the other, or he will make slow progress.
A poor, weak, and trembling creature "He will feed His flock like a shepherd. He will carry the lambs in His arms, holding them close to His heart." Isaiah 40:11 Dwell upon the love and tenderness of our Lord Jesus! Notice who are the objects of His care —"the lambs," which means not only those of tender age—but also those who have been newly converted; those who are young in Christian experience; and also those whose temperament is naturally timid, whose strength is feeble, and whose danger is great. Yes, you are the objects of Christ's special attention, care, and solicitude! You are those whom He takes up in the arms of His power—and lays on the bosom of His love! He knows . . . your weakness, your timidity, your dangers! He will exert for you . . . His tenderest sympathy , His greatest vigilance , His mightiest power . This expression however not only conveys the idea of great care of the weak—but the exercise of that care with a view to their preservation and growth. It means not only that He cordially receives them, will provide for their safety, be concerned for their comfort, and will accommodate His conduct to their needs—but He will also nourish them through their infant existence, and raise them up to maturity and strength. Let every lamb of the flock of Christ, therefore, go to Him by faith and prayer, and say, "Blessed Jesus, I come to you as a poor, weak, and trembling creature , doubtful of my own continuance, and alarmed at my numerous difficulties and enemies. I am but a lamb , and often fear I shall never be anything better. But was it not in regard to such weakness that You have been pleased to utter these gracious and tender words? I flee to you as the helpless lamb to its shepherd—when hungry, to feed it—or when pursued by wild beasts, that he may defend it. Lord, take me in the arms of Your power and lay me on the bosom of Your love—though I am so poor and helpless a creature. I will hope in your nurturing power and love, that I shall continue to grow, and that You will one day rejoice in me, as one of the flock which You have purchased with Your own blood!"
This pleasure-loving, pleasure-seeking, and pleasure-inventing age
A taste for worldly amusements will inevitably prove, wherever it is indulged—a powerful obstacle to growth in grace. Man is unquestionably made for enjoyment. He has a capacity for bliss—an instinctive appetite for gratification; and for this, God has made ample provision of a healthful and lawful kind. But "a taste for worldly pleasure" means that this God-given capacity is directed to wrong sources, or carried to an excess. Now there are some amusements which in their very nature are so utterly incompatible with true godliness, that a liking for them, and a hankering after them, and especially an indulgence in them—cannot exist with real, earnest, and serious piety. The dissolute parties of the glutton and the drunkard; the fervency for the gambling-table; the pleasures of the race-course; the performances of the theater—are all of this kind. A taste for them is utterly uncongenial with a spirit of godliness! So is a love for the gay and fashionable entertainments of the ball-room, and the wanton parties of the upper classes. These are all unfriendly to true religion, and are usually renounced by people intent upon the momentous concerns of eternity. We would not doom to perdition, all who are at any time found in this round of worldly pleasure—but we unhesitatingly say, that a taste for them is entirely opposed to the whole spirit of Christianity! They are all included in that "world" which is overcome by faith and the new birth. True religion is, though a happy , a very serious thing—and can no more live and flourish in the uncongenial atmosphere of those parties, than could a young tender plant survive, if brought into a frigid zone! But in this pleasure-loving, pleasure-seeking, and pleasure-inventing age , there is a great variety of amusements perpetually rising up, which it would be impossible to say are sinful, and therefore unlawful. Yet the 'supposition of their lawfulness' viewed in connection with their abundance, variety, and constant repetition, is the very thing that makes them dangerous to the spirit of true religion. A taste for even lawful worldly amusements , which leads its possessor to be fond of them, seeking them, and longing for them—shows a mind that is in a very doubtful state as to vital piety. A Christian is not to partake of the pleasures of the world, merely to prove that his religion does not debar him from enjoyment. But he is to let it be seen by his "peace which passes understanding," and his "joy unspeakable and full of glory," that his godliness gives far more enjoyment than it takes away—that, in fact, it gives him the truest happiness! The way to win a worldly person to true religion is not to go and partake of his amusements; but to prove to him, that we are happier with our pleasures—than he is with his; that we bask in full sunshine—while he has only a smoking candle; that we have found the "river of water of life, clear as crystal, proceeding from the throne of God and the Lamb"—while he is drinking of the muddy streams which issue from the earth! "Many are asking, 'Who can show us any good?' Let the light of your face shine upon us, O Lord. You have filled my heart with greater joy than when their grain and new wine abound!" Ps. 4:6-7 After all, it is freely admitted— 1. That true religion is not hostile to anything which is not hostile to it. 2. That many things which are not strictly pious, though not opposed to piety—may be lawfully enjoyed by the Christian. 3. That what he has to do in this matter is not to practice total abstinence—but "moderation". 4. Yet the Christian should remember how elastic
a term "moderation" is, and to be vigilant lest his moderation should continually increase its latitude, until it has swelled into the imperial tyranny of an appetite which acknowledges no authority—and submits to no restraint!
Growing worse? One of the last lessons we effectually learn, is that true godliness is a constant conflict in a believer's heart—between sin and holiness. Some sincere believers mistake a clearer view, and deeper sense of their depravity, for an actual increase of sin. The Christian seems sometimes to himself, to be growing worse , when actually it is only that he sees more clearly what in fact he really is! In the early stages of our Christian life, we have usually but a slender acquaintance with the evil of our sinfulness, and the depravity of our heart. The mind is so much taken up with pardon and eternal life, that it is but imperfectly acquainted with those depths of deceit and wickedness, which lie hidden in itself. At first we seem to feel as if the serpent were killed. But we soon find that he was only asleep—for by the warmth of some fiery temptation, he is revived and hisses at us again! Nothing astonishes an inexperienced believer more than the discoveries he is continually making of the evils of his heart. Corruptions which he never dreamt to be in him, are brought out by some new circumstances. It is like turning up the soil , which brings out worms and insects, which did not appear upon the surface. Or to vary the illustration, his increasing knowledge of God's holy nature, of the perfect law, and the example of Christ—is like opening the shutters, and letting light into a dark room , the filth of which, the inhabitant did not see until the sunbeams disclosed it to him. As your Biblical knowledge widens
There are many who regard an increasing acquaintance with the text of the Bible, as an evidence of growth in grace. Ask yourselves the solemn question. In proportion as you store your minds with biblical texts and biblical ideas—are you all the while seeking to have your heart filled with biblical feelings, and your life with biblical actions? As you grow in acquaintance with the character of God — do you reverence Him more? As your ideas brighten on the person of Christ —do you love Him more? As you become more acquainted with the perfection and spirituality of God's Word —do you delight in it more? As you see more clearly the evil of sin —do you hate it with a more intense hatred? As your Biblical knowledge widens , do you become . . . more profoundly humble, more tenderly conscientious, more gentle, more spiritual? Unless this is the case, you are in a fatal mistake by supposing that you are making progress in the divine life, merely because you are advancing in biblical knowledge.
We live by faith " We live by faith , not by sight." 2 Corinthians 5:7 Faith is the root of all true piety. Christians need faith for sanctification, consolation, and perseverance. Every act of the spiritual life is an act of faith. Every step in the spiritual walk is a step of faith. The Christian's course is not one of merely 'doing', but of believing. His prayers are the breathings of faith; his works are the actings of faith; his penitence is the tear of faith; his joy is the smile of faith; his hopes are the anticipations of faith; his fears are the tremblings of faith; his strength is the confidence of faith; his submission is the acquiescence of faith. Faith is the eye which looks at Christ.
Faith is the foot which moves to Christ.
Faith is the hand which receives Christ.
Faith is the mouth which feeds upon Christ. It is not only by the activity of obedience, but by the 'silent and passive power of dependence', that the Christian is made strong and victorious. " We live by faith , not by sight." Here is the reason why so many professors are so worldly and so weak; why they make such little progress, and such small attainments. They are so much under the dominion of sense, and are so almost wholly given up to a life of sight , that they have neither time nor inclination to look at the things which are unseen and eternal. There is in them no habitual looking to Christ, no abiding in Him, no vivid consciousness that all their springs are in Him, and that it is from His fullness they are to receive necessary grace. We must prefer the invisible realities of eternity , to the visible things of time; and amid all that is . . . dazzling to sight, gratifying to appetite, and dear to passion, by faith, spend a life of . . . self-denial, mortification of sin, and separation from the world. Be this then your sincere and earnest prayer, my dear friends, " Lord, increase our faith! " Be willing to have the world displaced from your soul, to make room for the objects of faith! Be ever ready to come from the dazzling glare of earthly scenes , to dwell in the calm and holy light of faith. Study the Scriptures, and meditate much upon their contents. Frequent and devout converse with the objects of faith, is the best way to have it increased. Watch diligently against the influence of those objects which have a fatal tendency to eclipse faith's light, to obstruct its operation, and enfeeble its life—namely, sensual pleasure; eager pursuit of the world; and a too intimate converse with those who mind earthly things.
To live and walk by faith "The life I live in the body, I live by faith in the Son of God , who loved me and gave Himself for me." Gal. 2:20 To live and walk by faith , is to come daily to Jesus in the exercise of fresh dependence, fresh expectations, and fresh devotedness. To live and walk by faith , is to see more of His glory and grace continually, and to rejoice greater in His unsearchable riches, and inexhaustible fullness. To live and walk by faith , is in all our conflicts, sins, fears, weaknesses, and woes—to resort afresh to Jesus, with a full persuasion that we are welcome, and thus ever to derive strength and courage from Him.
A little more comfort, luxury, or elegance "During supper, a woman came in with a beautiful jar of expensive perfume. She broke the seal and poured the perfume over His head." Mark 14:3 " She did what she could! " Mark 14:8 Have you, like your devoted sister of Bethany, done what you could? Take an inventory of the means which the Lord has put into your hands for honoring Him, and then look over the list of your contributions. What proportion does your annual giving to the cause of Christ bear, compared to the cost of . . . your furniture, your wardrobe, your entertainments, your ornaments and decorations, your luxuries? Jesus did not withhold from you His very precious blood! What are you willing to do for Him? What beautiful jar of expensive perfume have you broken, will you break for Him? It is sorrowful to see professing Christians wholly taken up in getting wealth for themselves—either hoarding it up—or spending it in the luxuries that constitute "the pride of life." Consider, I entreat you, the different results of the money you spend upon yourselves—and that which you spend upon Christ. The money you spend selfishly perishes in the using. The money you spend for the cause of Christ acquires an imperishable existence. What you spend in the comforts and elegancies of life—and what you hoard unnecessarily—dies with you, when you die. But the wealth which, under the influence of pure motives, we devote to Christ, will never die. It is immortal and incorruptible. Oh Christians! how is it that we can cheat ourselves of such heavenly felicity and eternal honor, merely to have a little more comfort, luxury, or elegance here? Why do we impoverish ourselves in the eternal world, to enrich ourselves in this present world? Oh God! Bestow upon us Your grace, that when we meet You in judgment, we may hear this commendatory testimony from Your gracious lips, "They did what they could!"
Our recreations and entertainments "So whether you eat or drink or whatever you do , do it all for the glory of God." 1 Corinthians 10:31 Our piety should appear in our recreations and entertainments , separating us from the follies and amusements of the world; allowing neither what is polluting, nor what is frivolous. True piety should not only keep us from the theater, the ball-room, and the public concert; but should prevent us from turning our own homes into the 'resorts of fashion', and the scenes of light and dissipating entertainments.
A sublime fiction "Their destiny is destruction . . . their mind is on earthly things. " Philip. 3:19 This is the description given by the apostle, of the predominant taste and pursuits of the men of the world. Sadly, this also describes a large proportion of those who have 'professed' to come out from the world, and to be a people separated unto God. How engrossed are they, not only in the business, but in the cares, the love, and the enjoyment of earthly vanities! Who would imagine, to see their conduct , to hear their conversation , to observe their spirit —so undevout, and so worldly—that these were the men, who have heaven in their eye and heart, as their eternal destiny? We would be inclined to think, that to them, heaven is nothing more than . . . a mere name, a sublime fiction , a sacred vision, which, with all its splendor, has scarcely power enough to engage their thoughts and fix their regards! How little effect has heaven . . . to elevate them above a predominant earthly-mindedness, to comfort them in trouble, to minister to their happiness, to mortify their corruptions. Can it be that they are seeking for, and going to glory, honor, and immortality—who think so little about it, and derive so small a portion of their enjoyment from the expectation of it? "Their destiny is destruction . . . their mind is on earthly things. " Philip. 3:19
Holiness "You ought to live holy and godly lives." 2 Peter 3:11 Holiness is a very comprehensive word, and expresses a state of mind and conduct that includes many things. Holiness is the work of the Spirit in our sanctification. Holiness is the fruit of faith in our Lord Jesus Christ. Holiness is the operation of the new nature, which we receive in regeneration. Holiness may be viewed in various aspects, according to the different objects to which it relates. Toward God , holiness is . . . supreme love; delight in His moral character; submission to His will; obedience to His commands; zeal for His cause; seeking of His glory. Toward Christ , holiness is . . . a conformity to His example, imbibing His spirit. Toward man , holiness is . . . charity, integrity, truth, mercy. Toward sin , holiness is a hatred of all iniquity, a tender conscience easily wounded by little sins, and scrupulously avoiding them; together with a laborious, painful, self-denying, mortification of all the known corruptions of our heart. Toward self , holiness is . . . the control of our fleshly appetites; the eradication of our pride; the mortification of our selfishness. Toward divine things in general , holiness is . . . spirituality of mind, the habitual current of godly thought, godly affections flowing through the soul. And, toward the objects of the unseen world , holiness is heavenly-mindedness, a turning away from things seen and temporal, to things unseen and eternal. Oh, what a word is holiness! How much does it comprehend! How little is it understood, and how much less is it practiced!
Honor, wealth, and pleasure lose their charms
"Before I was afflicted I went astray, but now I obey Your word. It was good for me to be afflicted! " Psalm 119:67,71 Afflictions tend to wean us from the world—and to fix our affections on things above. We are all too worldly! We gravitate too much to earth! Our feet stick in the mire , and we do not soar aloft on the wings of faith and hope into the regions above, as we ought. We are like moles—when we should be like eagles! Hence the need , and the benefit too, of afflictions. How differently things look, when seen from the chamber of sickness —or the grave of a loved one! Honor, wealth, and pleasure lose their charms then, and present no beauty, that we should desire them. We then seem to regard the world as an impostor which has deceived us, and turn from it with disgust! The loss of a loved one , does more to prove the truth of Solomon's description of the 'vanity of everything beneath the sun', than all the sermons we have ever heard, and all the volumes we have ever read!
The divine Craftsman
"God disciplines us for our good, that we may share in His holiness." Hebrews 12:10 God does not afflict His children willingly. He takes no delight in seeing our tears—or hearing our groans. But He does take delight in . . . doing us good, making us holy, conforming us to His own image, and fitting us to dwell in His own presence. He treats us as the sculptor does the marble under his hand, which from a rough unsightly mass , he intends to carve into a splendid statue—a glorious work of art. Every application of the chisel , every blow of the mallet , is to strike off some bit of the stone, which must be removed to bring out the figure in perfection, which he designs to form. In our case, how much is necessary to be struck off from our corrupt nature, before we can be brought into that form and beauty which it is the intention of the divine Craftsman that we should bear. How much . . . pride, vanity, carnality, worldly-mindedness, self-sufficiency, independence, creature-love, earthly dependence; must be removed by each blow of the mallet, and each cut of the chisel, before the beauties of . . . holiness, humility, meekness, heavenly-mindedness; and all the graceful proportions and features of His own image, can be exhibited in us.
The design of the divine Artist
"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28 In this present world, you may never see how the death of your husband is for good. Many go all their lives without having the 'mystifying characters' of the sad event deciphered —and the secret workings of God's love laid open. They die in ignorance of His plans—though not of His purposes. The 'finished side' of the embroidery may never be turned to you here; and looking only at the tangled threads and dark colors of the 'back part'— all now appears to be in confusion! But when the 'front view' shall be seen; and the design of the divine Artist ; and all the connections of the finely embroidered piece shall be pointed out; and the coloring shall be shown in the light of eternity—with what adoring wonder, delight, and gratitude will you exclaim, as the 'whole picture' bursts upon your sight, "O the depth of the riches of the wisdom and knowledge of God! How unsearchable are His methods! How unfathomable are His ways! All things have worked together for my good!" You shall trace together the providential events of your earthly history. You shall learn why you were united—and why separated. You shall see the wisdom and goodness of those events, which once appeared so dark, and drew so many tears from your eyes. You shall indulge in reminiscences, all of which will furnish . . . new occasions of wonder; new motives to praise; and new sources of delight! You shall point one another to the vista of everlasting ages opening before you, through which an endless succession of joys are advancing to meet you! And then, filled with a pure, unearthly love for each other, you shall fall down before the throne of the Lamb, and feel every other affection absorbed in supreme, adoring love to Him! Such a scene is before you! And since it is—then bear your sorrows, afflicted widow—for in what felicities are they to result—and how soon! "And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28
A lamb with a wolf's head!
"Let this mind be in you, which was also in Christ Jesus." Philippians 2:5 Christians should excel in the manifestation of Christ's character. The mind which was in Jesus, should be in them. They should consider His character as a model of their own; and be conspicuous for their . . . poverty of spirit, meekness, gentleness, and love. It is matter of surprise and regret, that many people seem to think that Christianity has nothing to do with character! And that provided they are free from gross sins, and have lively feelings in devotional exercises, they may be as petulant , irritable , and implacable as they please! This is a dreadful error, and has done great mischief to the cause of God! A sour, ill-natured Christian , is like a lamb with a wolf's head! Or like a dove with a vulture's beak! If there be any one word which above all others should describe a Christian's character, it is that which represents his divine Father; and as it is said, that 'God is love', so should it be also affirmed, that a Christian is love —love embodied, an incarnation of love! His words, his conduct, his very looks—should be so many expressions of love! "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Be imitators of God, therefore, as dearly loved children and live a life of love , just as Christ loved us and gave Himself up for us!" Ephesians 4:32-5:2 The beauties of social virtue A Christian should be very eminent for a right discharge of all their social duties. Christianity, so far from loosening the bands of society, adds to them incredible strength and firmness, by motives drawn from the eternal world. One part of the design of Christianity is to purify and strengthen the social principle, and carry it to its greatest elevation and perfection. A good Christian—and yet a bad husband, father, brother, neighbor, or citizen—is an anomaly. Professing Christians should excel all others in the beauties of social virtue . True religion should give . . . additional tenderness to the marital relationship; greater love to the Christian parent ; loving obedience to the Christian child ; fresh kindness to the Christian employer ; diligence to the Christian employee . The world should look to the church with this conviction, "Well, if social virtue were driven from every other portion of society, it would find a sanctuary, and be cherished with care, among Christians." Then will Christianity have attained its highest recognition upon earth, when it shall be admitted by universal consent, that to say a man is a Christian, is an indisputable testimony to his excellence in all the relationships he bears to society.
"Beware of the dog!" "Be completely humble and gentle; be patient, bearing with one another in love." Ephes. 4:2. There are some people whose feelings are like dry straw —kindled into a blaze in a moment, by the least spark which has been purposely or accidentally thrown upon it. A word, or a look—is in some cases quite enough to be considered a very serious injury! It is a common thing for such people to excuse themselves on the ground that 'their feelings are so delicate'—that they are offended by the least touch! This is a humiliating confession, for it is acknowledging that, instead of being like the oak of the forest, which laughs at the tempest, and is unmoved by the tread of the wild boar—they resemble the sensitive plant, a little squeamish shrub, which trembles before the breeze, and shrivels and contracts beneath the pressure of a tiny insect! Delicate feelings!! In plain English, this means that they are petulant, irritable and peevish! I would like to have a sign hung around the neck of such people—and it would be this, "Beware of the dog!" We should never allow ourselves to be offended, until, at least, we are sure that offense was intended; and this is really not so often as we are apt to conclude. Had we but patience to wait, or humility to inquire, we would find that many hurtful things were done by mistake, which we are prone to attribute to design. How often do we violate that love which thinks no evil, and which imperatively demands of us to attribute a good motive to another's conduct—until a bad motive is proved! Let us then deliberately determine, that, by God's grace, we will not be easily offended . If such a resolution were generally made and kept, offenses would cease. Let us first ascertain whether offense was intended , before we allow the least emotion of anger to be indulged. And even then, when we have proved that the offense was committed on purpose, let us next ask ourselves whether it is necessary to notice it. What wise man will think it worth while, when an insect has stung him, to pursue it all day, in order to punish the aggressor?
OUR church?! "I will build My church ." Matthew 16:18 The power of a church is simply a right to put their own interpretation upon the laws of Christ, and to obey His laws, in the way which they think will be most agreeable to Him. This is neither understood nor remembered with as much distinctness as it should be. Hence it is a very usual thing for churches to consider themselves as met to make laws, and set in order the affairs of the spiritual kingdom. A great deal is said about " our church," and "rules that we have established in our church." OUR church?! When did it become OURS? The church is Christ's! The rules WE have established?! The sole right of making laws, is with Him to whom the church belongs! The church is a kingdom, of which Christ is sole monarch! The New Testament is His spiritual code, and all the power we have, is to execute the laws which He has already established! In the whole business of church government, we are to acknowledge His authority, and consider ourselves as doing His will. Nothing is left . . . to our will, to our wisdom, to our caprice; but in all things we are to be guided by the law of Jesus , as laid down in His Word! In the choice of officers, in the admission of members, in the exercise of discipline—we are not to act upon views and principles of our own. We are to be guided by those we find in the New Testament. We have no power to legislate; but merely to interpret the His law—and obey. When we meet, Christ is in the midst of us, not only by His essential presence—but by His revealed will. Every authoritative voice is hushed—but that which speaks to us from the sacred Word of God. When a new member is proposed, we are not to ask, "Is he such a one as we think will add respectability to our church? is he of long standing in the ways of God? is he peculiar in his habits?" Our only question is, "Is he one who Christ has received as His child?" When a new measure is submitted for our adoption, we are not first to inquire into its policy; but whether it is in exact accordance with the general principles and spirit of the New Testament. Every act of church government must be an explicit acknowledgment of the authority of Jesus, as King of HIS church, and an act of obedience to HIS laws! It is impossible for this sentiment to be stated too frequently or too forcibly. It lays the axe to the root of all the errors on church government , which have crept into the world.
There is the image of Christ!
"Let this mind be in you, which was also in Christ Jesus." Philippians 2:5 Press right home to your conscience the question, " What do I have of the mind of Christ? " Does my heart answer, does my disposition correspond, to the holy, meek, humble, forgiving, benevolent, patient, self-denying mind of Christ? Do men who know the beauty and glory of the Original, as it is delineated on the page of the gospel, when they see me, say, " There is the image of Christ! " Or do they look skeptically on, and after standing in silence for some time, profess they can see little or no resemblance? Oh, be satisfied with nothing short of a copy of Christ's heart into yours! A love for pleasure, diversion and recreation One characteristic of our age is an ever-growing taste for elegance, refinement, and luxurious gratification . But just in proportion as we multiply the 'attractions of earth'—is the danger of our making it our all—and leaving heaven out of sight. This is now affecting the church, and the godly and self-denying spirit of our practical Christianity is in danger of being weakened, and of degenerating into a soft and sickly wastefulness. Elegance, extravagance, luxurious entertainments and expensive feasts, are beginning to corrupt the simplicity that is in Christ. And amid our . . . sumptuous homes, gorgeous furniture, costly dress, and mirthful decorations, professors of religion are setting their affections too much upon things upon earth, and turning away from the glory of the cross—to the vanities of the world! Akin to this, is a continually augmenting desire after amusement , for which droves are constantly yearning. A love for pleasure, diversion and recreation , is an ever-increasing appetite—and there are those who are ever ingenious and ever busy to supply its demands. Men are continually inventing new kinds of diversions and endless devices, to blot from the mind all considerations of eternity. The people, it is affirmed, must have recreation. Be it so—but let it be of a healthful kind—a taste for wholesome literature, quiet home enjoyments, and, above all, the sacred delights of true piety. Who will call them off from these 'painted nothings', and make them feel how vain are all these things? Who will set up a barricade against the billows of this ocean of worldly-mindedness, and guard the piety of the church from being entirely swept away by a flood of worldliness and ungodliness?
Humility is the crowning grace, the finishing stroke of beauty, and the brightest ray of glory, in the Christian character. A godly ministry We can do nothing without a godly ministry . Of all the curses which God ever pours from the vials of His wrath upon a nation which He intends to scourge, there is not one so fearful as giving them up to an unholy ministry. I trust our churches will ever consider piety as the first and most essential qualification in their pastors, for which talents, genius, learning, and eloquence, would and could be no substitutes. It will be a dark and evil day when personal godliness shall be considered as secondary to any other quality in those who serve at the altar of God. No ministry will be really effective, whatever may be its eloquence, which is not a ministry of . . . strong faith, true spirituality, and deep earnestness.
Dead things never grow! "I am the true vine, and my Father is the gardener. He cuts off every branch in Me that bears no fruit , while every branch that does bear fruit He prunes so that it will be even more fruitful." John 15:1-2 Why is it that so many professing Christians make no spiritual progress, and indeed make no efforts to grow in grace? Why? Because they care nothing about it! To take up a 'mere profession' is all they desire; but to proceed from one degree of piety to another; to grow in grace—is no part of their desire. What! No solicitude to have more . . . experimental knowledge of truth, faith in Christ, likeness to God, fitness for heaven! No desire to advance in such things! Is it possible to be a Christian and yet destitute of this desire to grow in grace? No, it is not! I tell you, it is not!
If you have no concern to grow in grace — there is no grace in you! You are a piece of dead wood —and not a living branch! You are a spiritual corpse —and not a living man! In this state there can be no growth —for dead things never grow!
This heavenly light of truth "All Scripture is inspired by God, and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work." 2 Timothy 3:16-17 The doctrines of Scripture are facts, which involve corresponding emotions and principles of action, and must, from their very nature, if believed, be operative upon the heart and the life. If the doctrines of Scripture . . . exert no godly influence, carry with them no practical weight, exert no moral power, they are not truly believed. The doctrines of Scripture are at once . . . the source of consolation, and the means of sanctification. The doctrines of Scripture . . . come into the mind as knowledge, produce peace and love in the heart , and spread the beauties of holiness over the character and conduct . The doctrines of Scripture are light; and like the rays of the sun, they sustain life at the root of the vine, and produce fruit on its branches. This heavenly light of truth gives . . . spiritual vitality to the soul, and holy conduct to the life.
"For our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction." 1 Thes. 1:5 " Sanctify them by the truth ; Your Word is truth." John 17:17
I follow like a little blind child "And we know that God causes everything to work together for the good of those who love God and are called according to His purpose." Romans 8:28 Strong faith has a firm persuasion of God's over-ruling Providence —so comprehensive as to include the destinies of empires and worlds; and so minute as to extend to individuals. Strong faith believes that God's Providence is . . . ever active, ever directing, ever controlling, and ever subordinating all things to His own purposes and plans. Strong faith is a conviction of this great truth—so deep, so satisfying, and so tranquilizing—as not at all to be shaken by the chaotic aspect of human affairs, or the prevalence of gigantic evils. A weak faith must give way before . . . the deep mysteries, the confounding events, the defeats of what is good, and the triumphs of what is evil, which are perpetually going on in our world's history. The stream of Providence is . . . so twisting , so dark , apparently so murky , and occasionally so devastating ; that it requires strong faith believe that it is the work of God and not of chance; and that if it is the work of God—it must be just, and wise, and good. In the darkest dispensations of Providence affecting ourselves, strong faith realizes that it is all from God; and must therefore be wise, and just, and good. To be able really say, "It is well. I am sure it is right. I cannot tell how it is right. I do not understand why this deep afflictive Providence came. I can find no key to unlock the mystery. But I am as confident that it is right, as if God's whole purpose were transparent to my reason, and I could see the event in all its connections, bearings, and results. I cannot see how or why —but I believe that my deep affliction is for God's glory and my ultimate benefit. I know that God causes everything to work together for good." Faith assures us that the darker, the more confounding, the more disappointing events—are all right and just, and good. Strong faith walks on amid shadows and darkness, grasping the arm of God, believing that He is leading us, and will lead us right. Strong faith gives up all into His hands, saying, "I cannot even see a glimmering of light! I cannot see where to place my next step! But I can most implicitly trust in the wisdom, power, and truth of God! I follow like a little blind child , grasping the hand of his father!" Times of great troubles and difficulties, are seasons and opportunities for the exercise of faith. God is always the Christian's best refuge—and often his only one! He is sometimes reduced to extremity, and is compelled to say, "He alone is my rock and my salvation! My help comes only from the Lord! No one else will help me—no one else can!" Sense and reason both fail. No door of escape presents itself—nor any way of relief. There is nothing left for him to do, but to take up the promise and carry it in the hand of faith, knock by prayer at the door of mercy, and as he stands there to say, "Find rest, O my soul, in God alone! My hope comes from Him. He alone is my rock and my salvation! He is my fortress, I will not be shaken. Yes, Lord, You have bid me come, when I could go nowhere else. And here according to your command and promise I will remain—waiting, trembling, yet believing and hoping. I am sure You will come and help me. My heavenly Father knows the necessities of His poor helpless child, and He will come in His own time, and in His own way, and I will wait for him. My bread will be given me, and my water will be sure."
A cold chill fell upon their hearts! It has frequently occurred, that young converts in the ardor of their first love, and while much unacquainted as yet, with what is called the 'religious world', have looked upon the church as a 'sacred enclosure', within which dwelt a kind of heavenly inhabitants, who could think or speak of little else than the glory which awaited them. In the church, these novices expected to find . . . the sweetest and holiest fellowship, an almost unearthly spirituality, and an uninterrupted strain of pious conversation. But alas! What a woeful disappointment did the reality produce! In the 'sacred enclosure' they found worldly minded professors—almost as intent upon seen and temporal things, as those they had left out in the world! In the 'vestibule of heaven', they beheld professors . . . covered with the 'earthly dust', disordered with worldly concerns, and given up to worldly amusements! In the church members, they saw little but worldly conduct, and heard little else but worldly conversation! A cold chill fell upon their hearts , which checked the ardor of their pious affections; and even they, lately so fervent, soon sunk and settled down into the lukewarmness of those among whom they had come to dwell. Vacationing at resorts? The line of distinction between the world and the church is fast disappearing. What shall be said of the conduct of some professing Christians vacationing at resorts? It has become almost one of the necessaries of life to Englishmen, to pay an annual visit to the coast, or to one of our inland places of resort. To say that this is wrong to those who can afford to pay for it, is certainly not my intention. But some professing Christians have ruined themselves, and plunged their families into poverty and distress, by habits of expense and idleness, acquired by this annual excursion to the sea. The taste of the age is for luxurious gratification, and it is certainly one of these luxuries to while away a week or two amidst the beauties of the coast, or the mirthful throng of a fashionable lounging place. I will suppose, however, that the professor can afford the gratification; still, are not his spendings for this enjoyment, out of all due proportion with his donations to the cause of Christ? When did he ever give, in one amount, to any Christian cause, what he gives, in one amount, for his treat to his family to a resort? No, put together all that he gives to the cause of the Lord for a whole year, and does it equal what he spends upon one vacation, lavishing hundreds—or thousands, in riding into the country, or sailing on the sea, and luxuriating in other ways on the shore. When a world is perishing, and immortal souls are sinking daily in crowds to perdition, a Christian should look, with grudging eye, on almost every dollar he spends in luxury! Are there no 'perils for piety' in a vacation resort? Temptations abound everywhere, entering like a poisoned atmosphere into every place—but surely no one will deny, that they are found in greater number and force in those places, which fashion has set apart for relaxation and amusement. The mixed society to be found in such haunts of pleasure; the amusements which are resorted to; and the general air of wastefulness which pervades the whole scene—are all uncongenial with the spirit of piety, which flourishes best in silence and solitude. Those who frequent vacation resorts, seem as though the object of their existence is to spend it in pleasure. Is this proper behavior for the self-denying, humble followers of a crucified Savior? It is indeed to be feared that some professing Christians, when they set out on their summer's vacation, leave their religion at home, in order that nothing may interrupt the
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John Angell James was an English Nonconformist clergyman and writer, born at Blandford Forum. After seven years apprenticeship to a linen-draper in Poole, Dorset, he decided to become a preacher, and in 1802 he went to David Bogue's training institution at Gosport in Hampshire. A year and a half later, on a visit to Birmingham, his preaching was so highly esteemed by the congregation of Carrs Lane Independent chapel that they invited him to exercise his ministry amongst them; he settled there in 1805, and was ordained in May 1806. For several years his success as a preacher was comparatively small; but he became suddenly popular in about 1814, and began to attract large crowds. At the same time his religious writings, the best known of which are The Anxious Inquirer and An Earnest Ministry, acquired a wide circulation.
He was one of the founders of the Evangelical Alliance and of the Congregational Union of England and Wales. Municipal interests appealed strongly to him, and he was also for many years chairman of Spring Hill (afterwards Mansfield) College. He was also an ardent slavery abolitionist.