Letters: Early Struggles
There are a few of his letters belonging to this period which seem to deserve a place in this volume. The first was written to his sister Jane; the second to his brother Thomas, now the Rev. Thomas James of the Colonial Society, when about to make a pubHc profession of his faith in Christ; the third was addressed to Mr Phipson, who was afraid that the church at Liverpool was about to rob him of his minister; the fourth and fifth were written to the Rev. Thomas James, when about to commence his studies for the Christian ministry.
TO MISS J. JAMES.
“BiRMiNGHAir, November 22, 1805.” JIy dear Sistee, — Were you acquainted with my engagements at Birmingham, it would be matter of little surprise to you that I had omitted writing to you at Romsey. The commencement of a ministerial career in any part of the vineyard of Christ, but especially in that part of it which is the destined lot of my labours, is attended with so many new scenes to try, and so many others to perplex the mind, as leave it no liberty to think of anything but its present engagements. Do not let the silence which has so long subsisted be the criterion of my love; do not imagine that because I have not written so often, or said so much as in past times, that I love you less. To none woidd it give me gi-eater pleasure to -write than to yourself; and I assure you, that you are not the only respected friend who complains of my remissness; to all, therefore, I am constrained to make the same excuse, — my numerous and important engagements. Did you, my dear Jane, know
LIFE OF JOHN ANGELL JAMES.
how I was situated, you would almost pity me. I have not, like yourself, only one soul to look after, but many; not only my own vine to prune and dress, but a whole vineyard to watch and manage; not only one plant to nourish and take under my fostering care, but a whole garden to keep free from weeds, and to till. You know, by experience, that even the care of your own soul calls for the most vigilant attention, the most dihgent watchfulness; and oh, do but imagine what it requires in me to look after so many.
“Our silence, when together at Blandford, is not only lamentable, but criminal. I confess it with shame, but I find it more easy to lament it, than to mend it. I find it a matter of extreme difficulty with near friends, to give loose to the feeUngs of my heart, and to engage freely in spiritual conversation. There is a kind of timidity, criminal, because injurious to Christian communion, which I cannot overcome; with a stranger I can be free, but with near, and even dear friends, I cannot be so famUiar as I could wish.
“I trust that my dear sister is growing in grace; that this divine plant, which the hand of God has set in your heart, is stUl thriving. It seems as if God had so ordered it, that you should water this plant with your own tears, that it should take deep root downward, as well as grow upward. By many expressions in your letter, you seem yet a child of light walking in darkness. Pray, did you ever meditate on that passage of God’s holy Word, which is in Isaiah 1. 10? I have often thought it, and do still think it, peculiarly appHcable to yourself. I trust your character is described in that passage; that you fear God, I have little doubt, and that you are as willing to obey His voice. The fear which is there spoken of, is not that slavish dread of God’s wrath, which leads the soul to view Him only as a revengeful being full of wrath, and determined to punish all that disobey or break in any measure His commandments; but that fear which arises from a sense of His love and mercy, a fear originating in faith, and excited by gratitude, that leads the soul to fear offending Him, because of His great goodness and love. The state which is there described also seems to suit you exactly, walking in darkness and without light. This is not the darkness of a state of nature, but that which is occasioned by the hiding of God’s countenance. Now, though you are in this darkness, yet attend to the exhortation in this text. ‘Trust’ upon, or in ’ the name of the Lord,’ also His word. His promises, His covenant, and make these things the foundation of your hope; again, ’ stay’ upon the name of the’ Lord. This seems to allude to one who is struggling in deep waters among the billows; just ready to sink, he grasps hold upon something, but is still timorous whether he may venture his weight upon it. In such a situation, he is assured by one that it is quite able to bear him up, — no unfit resemblance of the state of a soul tossed with strong temptations and anxious fears. I hold fast the promise, the Immutable Covenant of Jehovah to you — stay yourself upon this; it never yet gave way beneath the feet of any that ever trod upon it. Even were you driven to such an extremity, imitate Abraham, who, against hope, believed in hope. ‘Stay upon his God; ’ this seems the most comfortable word of all; this shews you, however you may suspect your sincerity and your interest in the covenant, God is still your God — is not unmindful of you. How amazing His love! Yes, my dear sister, though you form such hard thoughts of yourseK, His thoughts are not as your thoughts. He reverses the sentence which you pass upon yourself. He is now saying to you, I am thy God. “VVhy will you disbelieve Him 1 why discredit His immutable word? Do not, then, delight to dwell so much in the regions of despondency. Perhaps you wish for more rapturous enjoyments, more sensible manifestations of the light of His countenance, than it is His will to give; — bow wdth submission to the dispensation.
“You wish, also, for a crown which it is not the privilege of all Christians to wear — I mean that of assurance; but you would do well to consider, that assurance is not of the essence of faith. A man, a Christian, may have sincere and justifying faith, without being firmly assured that his sins are pardoned — that Christ died for him in particular. Do not, then, let this so much distress you. The vision is for an appointed time, and though it tarry, it will come. In the evening time it shall be light.
“I am going on tolerably comfortable and happy in my new and important situation; fresh cares and fresh pleasures seem to keep the matter pretty nearly on an equilibrium; our congregation increases, our church flourishes, our prayer-meetings are well attended. I am still with Mr Frears, and I expect to be with him tUl February, when I am to enter my lodgings. O my dear sister, if you ever, which I hope you will ere it is long, see Mr and Mrs Frears, thank them a thousand times for their kindness to me. In them, I find a second father and mother. Upon the whole, I am tolerably well. I had, for about a month, a very ugly cough, which is mercifully removed. Your account of my brother Thomas has given me fresh cause for gratitude and praise. I do not despair of seeing all my brothers and sisters in the way to glory. Farewell. May the Lord give you every needful blessing; so prays your affectionate brother,
“J. A. James.”
TO MR THOMAS JAMES.
“Birmingham, January 24, 1807.” Self-dedication is included in baptism when received by an adult.
LIFE OF JOHN ANGELL JAMES.
Remember, then, that on such grounds you solemnly declare your faith in the Lord Jesus Christ, — you renounce every other dependence for salvation, — you swear allegiance to Him as your rightful sovereign, and declare in the presence of -witnesses, of heaven, earth, and hell, that you will now depart from iniquity, — that you now give up yourself, your body, j’our soul, your time, your talents, your all to be devoted to His glory. Such a solemn surrender should not be made without much serious meditation and much earnest prayer. Remember, I do not say that this is the principal design of baptism, but it must surely be a reflection which ought very much to impress the mind of one who at adult age passes under this solemn seal of the new covenant. With respect to the Lord’s Supper, while I would be extremely cautious to guard it from the intrusion of those who, being like Juda.s, enemies to it, have, like him, no just right to the privilege, yet I would encourage every Christian, though he were a babe, to join in the commemoration of the sufferings and death of Christ. You express a fear as to your fitness to participate in this privilege; perhaps, if this were sifted to the bottom, it might be found to be a weed springing from a seed of self-righteousness. You do not express any fear about any other duty; you do not say. Am I worthy to go to prayer 1 am I holy enough to go to the house of God 1 To wish for more holiness is a veiy natural, and very justifiable wish; but to wish for it as giving you a stronger claim, or better right to any of the privileges of the New Testament, is self-righteousness, and arises from indistinct views of the truth. I am not now speaking against sanctification — God forbid! — but I am speaking against the idea of meriting any one privilege of the gospel by any real or supposed excellency of our own. You are ever to go to the table of the Lord as a sinner hoping for salvation through the perfect atonement of Chiist, which is beautifully set forth by the bread and wine which you receive. The Divine promise of salvation to those who believe, and the gracious invitation of all such to the table of the Lord, and not your own personal holiness, is the foundation of your title to a seat with the righteous.*
* There appears to be some confusion of thought in this passage. Although the increase of personal sanctification does not confer “a stronger claim or better right to any of the privileges of the New Testament,” there can be no fitness at all for communion apart from the existence of sanctification. If a man ask on what ground he may venture to trust in the mercy of the Lord Jesus Christ for the forgiveness of his sins and the regeneration of his spiritual natiu-e, it is clear that Scripture replies, that the only ground required for faith is the grace and promise and work of the Lord Jesus. It is not saints that are invited to trust in Him for salvation, but sinners. Not holiness, but sin, constitutes the personal qualification for trusting in the compassion of Him who came not to call the righteous but sinners to repentance. But we are invited to the Lord’s Supper, not that we may” Do not think, my dear brother, that there is any spiritual magic, if I may so speak, in the bread or the wine, which will make you a perfect Christian all of a sudden; this, like every other religious ordinance, depends on God for a blessing. Don’t expect either, any wonderful elevation of mind, any ecstatic feelings, any rapturous sensations in the performance of this duty; such ‘experience,’ as it is called, is often to be doubted. Many have felt at the table of the Lord what they would have felt anywhere else, if there had been anything to strike the senses — anything novel or extraordinary — and have thought all this the very summit of religious perfection and enjoyment; whereas, perhaps, there was very little religion in it. If it strengthen your faith in the Lord Jesus — if it increase your love to Him — if it enflame your love to the brethren — if it wean you from the world — if it send you away humbler in your own estimation than when you came — if it give you more exalted and extended views of the person, the work, the office of Christ — if it lead you to adore more the Divine character as displayed in the plan of your redemption, it has effected that for which it was designed; and if you feel nothing of that rapture and ecstacy which some profess to feel and enjoy, be neither disappointed nor distressed about it.
“I still recommend to you a diligent perusal of the Word of God, accompanied with much earnest prayer to God for the enlightening influence of the Holy Ghost. Continue constant in prayer. I rejoice to hear of your religious society; I hope it will prove a lasting benefit. You arc not to be surprised, if out of such a number some should not continue to run as well as they appear to have started. If this should be the case, don’t think the worse of the gospel. Even among Christ’s little society, which consisted of twelve, there was a Judas — a devH. Take heed that it be not yourself. Send me their names who they are. We go on very well at Birmingham — our congregation and church both increase.
“Mr Keynes has been here preaching for me three Sabbaths during my illness, which has been pretty severe. To-morrow I preach three
be reconciled to God, but to celebrate the fe.stival of our reconciliation, and as the friends of Christ, to rejoice in His love. If this be true, some proof that we have really been renewed by the Spirit of power and holiness is indispensable to fellowship with the saints.
The fallacy which underlies the sentence, “You do not say, Am I worthy to go to prayer? am I holy enough to go to the house of God?” may easily be exposed. The drunkard and the adulterer should, it is universally acknowledged, pray to God; their very sins are a reason for praying: and “go to the house of God,” — the more guilty, the more need for them to seek His mercy; but none would say that such persons should approach the table of the Lord. It is not their duty to profess love to Christ until they actually love Him, or to place themselves among the number of His servants until they are really serving Him. — Edit.
times, wliicli I have not done for eight weeks past. Tlirougli Didne goodness I am now tolerably well”
TO MR JOSEPH PHIPSOIT.
“Octoler 29, 1811.
“My dear Friend, — Before I relieve the anxiety which my visit to Liverpool excited in your affectionate heart, I will first thank you for it, as a proof and pledge of undissembled regard, that you feel so peculiarly solicitous for my longer continuance as your pastor and friend. You are yourself answerable for the error, if I have reposed more confidence in your friendship than your feelings towards me either sanction or desire. I consider and esteem you as one of my best friends. Yours was the first voice and hand and heart that welcomed me to Birmingham, and would be, I hope, the last that would rejoice at my departing from it. Valuing, then, as I do, your attachment, I could not but feel in some degree gratified by the solicitude you manifested concerning the result of my Lancashire journey; it endeared you to my heart, and had your fears been realised, would have rendered the separation which you dreaded still more painfid to me. But those fears are not likely to be realised. I teU you now, as I told you then, that they are gi-oundless. I went down to Liverpool merely as a supply, and as far as I can judge, was considered by the people in no other light. Indeed, how could it be otherwise 1 I should be iU qualified to fill the place that had been occupied by Spencer. He was a most excellent youth, and, as far as I can judge by the glowing twilight which still survives his departed day, he was a burning and a shining light.
“Short was the season which to his friends was allowed to rejoice in that light. As a preacher, he was possessed of extraordinary qualifications; it was not energy of thought, it was not a bold genius, it was not a sparkling imagination that rendered him popular, but an elegant, fervid animation of manner, coupled with the youthfid beauty of his appearance. The attention excited by his preaching was indeed remarkable; from what I have seen, I do believe that he could have commanded a congregation of five thousand people, if a place had been built large enough to contain them, and if his voice could have been distinctly heard in it.
“It is a most happy circumstance, that the impulse given to the public by his labours is not likely again to subside. The attendance at the chapel in which he preached is astonishing. If I say that a hundred people went away unable to gain standing room within the walls the last two Sunday evenings of my visit, I shoidd speak within compass; and though it was on a week-day when I preached my last sermon, the place was crowdod even to the aisles. One circumstance peculiarly favourable to the future prospects of the church there is, that a spirit of prayer seems to be poured out upon the people. There were not, perhaps, fewer than three hundred people at the prayer-meeting. A great and effectual door is opened for the entrance of the gospel into that large and wicked town. As far as I could judge, and have a right to speak on such a subject, my services were tolerably acceptable, but beyond expressions of satisfaction and gratitude, nothing was communicated to me. You may, therefore, so far as your comfort is concerned in this matter, set your mind at rest. ‘Tis true, it would be highly gratifj-ing to the most anxious feelings of my heart, to see a larger congregation surroimding my pulpit; but I shall never quit my post till I am convinced, and others are convinced too, that it is my duty to do it for some more extended sphere of ministerial usefulness. We had a very pleasant excursion upon the whole, and were introduced to a number of very excellent people.”
TO HIS BEOTHER ME THOilAS JAMES.
“December 19, 1811.
“Were my ability equal to my wishes, with what hallowed delight should I expatiate on the scenery of that prospect, which, to the eye of your imagination, is seen stretching over the interminable compass of futurity. How readily would I trace, and how plainly, the path from which your feet must never deviate. I would mark the spots where you may naturally expect to meet with danger — where with difficulty — where with delight. I would tell you when to open your heart to the most delicious pleasures — when to close it against the most insidious poison. I would caution and encourage, stimulate and restrain, as circumstances required. But because I cannot do what I would, shall I not do what I can, and thus obtain Marj-’s memorial? I will
“It was my intention, my dear brother, to have written one long letter, containing merely such heads of advice as I thought adapted to your present situation, but finding upon reflection that I should wish to say more than could be well contained in a single epistle, I determined to change my plan, and tax your patience by a series of letters addressed to you at dififerent times, each containing the discussion of some particular topic.
“The plan which at present I propose is: —
“1. To state with what particular end and design you should enter on academical pursuits, and the great importance of keeping that precise end continually in view.
“2. To consider the great moment of preserving in the midst of your studies, the power and life of personal religion.
LIFE OF JOHN ANGELL JAMKS.
“3. To mention what branclics of study should most closely engage your attention during your residence at Hoxton.
“4. The means of irosccuting those studies with advantage to yourseK, and in subordination to the great end of all your academical pursuits.
“The subject of the present letter is to state the chief end and design with which you should enter on your preparatory studies, and the great importance of ever keeping that end in view.
“It is the part of folly to act before the end is chosen or the means of exertion properly arranged.
“Eight reason suggests to every one entering on a new career this natural inquiry, For what precise object are you about to start 1 It is to a neglect of this question that we are to attribute that profligate misuse of time and talent which in this world of activity we are so frequently grieved to witness.
“How many active minds, capable of great service to the world, do we see driven at random over the stage of existence, answering no other end but to teach mankind how much exertion may be wasted for want of a precise and proper end to guide its progress. Their whole Ufe resembles the evening flight of the bat, — a useless flutter amidst darkness and vanity. What wisdom, to say nothing of religion, dictates to you, my dear brother, at the present moment is, to fix with yourself, after serious deliberation, the precise design of your academical career, to dilide between many claimants which has the rightful authority to your supreme reverence and regard. By your preparatory studies you propose to become possessed of learning, — you mean to be a minister of some literature, — you wish to preach with acceptance, — you propose to yourself great pleasure in the attainment of knowledge. These are all ends which you may lawfully set before your mind in your present prospect; but woe be to your ill-judgiug mind if either of these be the chief end. If this be the case, you carry a curse with you to the study, and from there to the pulpit, from thence to the grave, from thence to the bar of Christ, and from thence, by a last remove, to the bottomless pit. I am, however, persuaded better things of you, though I thus sy)cak. Your religion has, ere now, fixed this on your heart as the chief design of preparatory studies, ‘that you might be quahfled in the use of appointed means more fully to glorify God in the salvation of immortal souls.’ It is not merely to be prepared to preach, nor merely to preach well, nor to preach acceptably, but to preach successfully. And what is successful preaching short of the conversion of immortal souls?
“But what I wish to impress upon your mind is the infinite importance of keeping this gi-eat object in view through all, even the most minute of your academical pursuits. Everything is to be viewed by you in connexion with this end; and only as it promotes this is anything absolutely momentous. This must remain in the midst of all your feelings and opinions, all your pursuits and exertions, the conmion centre to which everji:hiQg by an undeviating law of attraction gravitates.
“If you pore over the clifBculties of language, if you read the systems of moral philosophy, Lf you study the accuracies of logic, if you examine the flowers of rhetoric, or demonstrate the problems of mathematics, it must not be idtimately for the purpose of becoming a classic, a philosopher, a logician, an orator, or a mathematician, but that by these means you may, in one way or other, be prepared to demonstrate, explain, and enforce to the conviction of sinners, the truths on the belief of which their salvation depends. All are to be viewed as giving you in the order of means a readier access to their minds, a greater power over their hearts.
“A man who is systematically trained to the terrible art of war is taught some of the modern languages, he is instructed in mathematics, mechanics, geography, history, fortification; not, however, merely for the sake of being a learned soldier — no — but a successful general in the defence of his country and the destruction of its enemies. He is taught to study, as it were, at the foot of a bastion, in the middle of a trench, pointing a cannon, storming a breach, or heading an army, and drives on his scholastic pursuits amidst imaginary shouts of war, the glories of conquest, or the shame of defeat. Fields covered with the slain, cities reduced to ruin, and prisons crowded with captives, are the objects on which he is taught that all his learning must terminate. Similar must be the manner in which your preparation for the work of the ministry is carried forward,
“You will not mistake me, and suppose that I am upholding the barbarous idea which many seem to entertain, that learning for a minister of the gospel is unnecessary. Such a sentiment can spring only from ignorance and envy. No, my brother, I attach the greatest importance to general knowledge, considered as a means subordinate to the great end which I have already specified. Learning is lilcely to procure respect for its possessor, is calculated not only to screen him from neglect or contempt, but to engage the attention of many who would otherwise treat him with indignant scorn. It has, in innumerable instances, abated the violence of prejudice, and concOiated esteem, where excellence the most sterUug, imattended by the polish of education, would have been totally destitute of attraction.
“How often have men of taste and intellect been led to hear from the lips of some able preacher the glorious gospel of the blessed God, no
LIFE OF JOHN ANGELL JAMES.
not from any desire of spiritual edification, but merely to be pleased with the talents of the speaker, and who, when they intended only to admire the abilities of the servant, have returned adoring the grace of his Lord! In this respect, learning is useful to a minister, as it extends the probability of his success. For this end it ought to be pursued, and as this is the best motive to stimulate your mind in its academical engagements, so it is unquestionably the strongest. Who is likely to search for knowledge with the greatest ardour, — the man that seeks it merely as its own reward, or he that desires it as a probable means of enlarging his qualifications as a messenger of peace 1
“The former has little to urge him but the prospect of personal gratification; the latter, in addition to this, has the hope of making his knowledge subservient to the best interests of his feUow-creatures. One is urged forward by selfishness somewhat refined; the other, by a benevolence which knows no limit to the extent of its desires, short of the everlasting happiness of its objects. Such a view as this of the great design of academical pursuits, would not only excite the mind to exertion, but help it to bear with patience the rigour of intellectual toil. By having determined to arrive at the pulpit only in the regular way of preparatory study, you have undertaken what will often be found a weariness to the flesh.
“Your way xis a student must necessarily lead you through much which at first will present on every hand little but alpine hills of difficulty and desert plains of barren sterility. If you mean to apply closely to study, which I most fervently hope is your determination, there are hastening on to meet you hours and weeks and months of dry and tedious labour. And can your imagination frame one motive so encouraging, so strengthening to the mind as the recollection that all this toil is to enable you to discharge with ability and success the arduous and important duties of the ministerial oflSce?
“If you keep in view as you ought, and as I pray God you may, the proper design of your academical pursuits, — if your soul glow with burning zeal for the glory of God, and is penetrated with tender pity for the souls of mankind, you will with the greatest cheerfulness make any sacrifice, however costly, endure any fatigue, however oppressive. I do most earnestly entreat you, my dear brother, to consider well this great design of your residence at Hoxton. There the model of your future character will be framed, the path for your future steps will be indicated. In short, there wUl your whole future life in all its important results, both to yourself and others, be epitomised.
“I can assure you from evidence, that without great watchfulness you will be often in danger of forgetting the precise end for which you study. If you make proficiency in learning, vanity will suggest how pleasing it is to be esteemed a literary character. If you should feel a deficiency compared with some of your fellow-students, envy wiE sometimes spur you on to diligence, with the hope of equalling or excelling these where precedence is so mortifying.
“If you take the lead of many of the others, pride will induce a kind of idolatry of your own talents. Hearing of the applause with which the attainments of some popular favourite are received, you will feel a temptation to give such a turn to your studies as shall be likely to prepare you for a share of public admiration. These and a variety of other feelings will frequently send up a mist that will hide from distinct observation the great object which revelation has already erected for your way-mark, and which I have endeavoured to point out to your vigilant attention.
Again, before I close this letter, I remind you that the chief design of your academical pursuits is to prepare you more extensively to glorify God in the salvation of sinners. Let this thought be the constant inmate of your soul. Let it rise up with you in the morning and lie down with you at night. “Wherever you go, whatever you do, let it attend and direct you
“Reckon the duties of that day but half performed on which you have never seriously reflected on this vast subject, and impress it upon your spirit, by making it the subject in part of almost every prayer that you present to God. As a means of fastening it more securely on your own heart, talk of it to others. Let it be the matter of conversation with those to whom it is a subject of equal interest and obligation. And be assured, my dear brother, that it will be my fervent and never-ceasing prayer to the God of all grace that He would grant you that assistance which is necessary to keep this great object ever before your eye, surrounded with all its tremendous importance, and ever impressed upon your conscience with all its beneficial influence. — Believe me, my dear brother, yours afi”ectionately,
“J. A. James.”
TO ME THOMAS JAMES.
“Five Wats, February 27, 1812.” My deae Brother, — Few days have passed during the last month from which I have not parted with regret that they afforded me no opportunity of renewing the subject of my last letter. If it be a fact worth knowing, I can assure you that my prayers are not so imfrequent as my epistles. Having prescribed a path for my thoughts by what I said in my last, it will become me now to walk in my own road. What I intend at present is, not to prove the self-e-vident truth, that to
LIFE OF JOHN ANGELL JAMES.
teach religion we must first know it ourselves, but to insist on the infinite moment of endeavouring to maintain tie vigour and life of godliness in the midst of academic pursuits. Whatever be the cause of such a circumstance, it is a fact which innumerable instances villi verify, that many candidates for the ministerial office lose in personal religion wMle at a seminary, more than they gain in mental improvement. What I have seen and heard and felt on this subject, induces on your behalf, my dear brother, a degree of trembhng sohcitude in my mind which the Searcher of hearts only can estimate. What I design, therefore, in this letter is,
“First, To state the vast importance of your vigilant endeavours to maintain a spiritual and holy frame of nund during the pursuit of your preparatory studies. To see this in its true light, and feel it in its full force, consider, 1st, That except you cultivate such a disposition while a student, you are not likely to excel in it as a minister. I have no need to shew you how necessary it is that a Christian teacher should be a spiritually-minded Chiistian. Much more than knowledge is surely requisite for one whose busmess it is to proclaim incessantly, ’ though we have the gift of prophecy, and understand all mysteries and all knowledge, and have not love, we are nothing.’ Talents may make us shine, but piety alone can make us glow. Without the unction which spirituahty of mind alone can impart, our most elaborate sermons will be like the cold beams of a wintry moon, falling upon the icy bosom of the frozen lake. If, then, such a frame of mind be of any moment to you in future, the importance of cultivating it now exceeds all expression. Such as you are in the academy, such you will be hereafter found within the circle of pastoral engagements. I speak now not only from the dictates of abstract reasoning, but also from observation and experience. In looking round upon those who were the companions of my studies, I observe that they are the most spiritual ministers who were the most devotional academics.
“2d, Without enainent spirituality of mind your studies will be in great danger of acquiring a wrong bias. This is the only channel through which your mind will or can voluntarily propel the stream of its own vigour to the ocean of Jehovah’s glory. Without this frame of heart it is impossible either to understand the nature, perceive the design, or feel the importance of your present engagements. The object I endeavoured to hold up to your view in my last letter can be distinctly seen through no other medium than a spiritual mind. In the absence of this you vnll sink into a mere self-seeking orator, or into a dull, uninteresting, philosophic lecturer, or, what is stUl worse, into a teacher of damnable heresies. Perhaps it would be the first of these, for when the fervour of religion is gone from the soul, what other object can you propose to yourself in your preparatory studies but as a qualification to enable you to become a successful candidate for popular applause 1 That zeal for the Divine glory and compassion for immortal spirits wMch should be the very soul of every minister’s exertions, are the offspring of glowing piety, and must cease with the cause that produced them. The power of God and the spiritual welfare of man will be present to the eye, and objects of pursidt only so long as they are present with the heart as subjects of experience. Lose from the mind the spirituality which it ought to possess, and which, I hope, yours does possess, and that moment your study is converted into the temple of a false deity. Self is the idol, vanity the priest, and all the attainments which your vigUance enables you to make, so many sacrifices and acts of worship, while piety, like Jeremiah anticipating the desolation of the Jewish temple, stands weeping at a distance, exclaiming, How is the gold changed, the fine gold become dim!
“Perhaps yon would siuk, without spirituality, into a cold, duU, uninteresting stiffness. “WTiatever attainments you might make, if during the process of acquiring them devotion shotild evaporate, they will remain behind a mere useless sediment. Science and literature, to be useful to a minister of Jesus Christ, must be held in solution by eminent religion. Without this they will be very likely to lead us beyond dulness, and conduct us to the regions where dwell the most pernicious errors. This brings me to the third probable result of a decay of spiritual rebgion in a theological student, i.e., an apostasy from scriptural trutL You will soon learn, my dear brother, if you have not already discovered, that during the revolution excited in the human mind by the influence of sin, its faculties were displaced, and the will and the affections, formerly the servants of the understanding, became to a very considerable extent its governors. Hence many of the intellectual errors of mankind have resulted from the depraved state of their hearts. In ten thousand instances a lukewarm state of the affections has been the cause of the most pernicious errors of the judgment. The truth of God is given to us as the instrument of sanctity, and when we become indifferent to the end, it is no matter of surprise that we become regardless about the means. Truth is the food of spiritual religion, which, when the appetite is lost, is first disrelished, and then loathed. Were it possible for us to trace the history of their apostasy, we should certainly find that of those who have wandered into the darkest religious errors, by far the greater part commenced their dreadfid career from a lukewarm heart.
“3d, Spirituality of mind would be likely to ensure the blessing of God upon your studies, by urging you to constant and earnest prayer. Let it be remembered that intellectual as well as moral improvement H
LIFE OF JOHN ANGELL JAMES.
is dependent on Divine assistance. He is the creator, the preserver, and the benefactor of the human faculties. It is in Him they live, and move, and have their being. It is God alone that can expand the judgment, invigorate the imagination, strengthen the memory, sharpen the penetration. He could enervate the soul, and render the closest application useless. One very considerable cause that produced the vast superiority of mind in the [early] Nonconformist divines above their successors, was the vast proficiency they made in personal religion.
“These ideas, and many others which your own judgment wlU readUy suggest, will tend to unfold and enforce the importance of eminent piety to a candidate for ministerial employment.
“Secondly, I will now, my dear brother, point out those circumstances in your present situation in which the vigour of personal religion is in danger of being relaxed. It is certainly a melancholy reflection that there should be any circumstance likely to be injurious to piety in that very situation where it sojourns for a while for the purpose of being better qualified to teach its own nature and enforce its own practice. Yet so it is. Not, however, that there is anything in academic institutions naturally and essentially unfavourable to it; if there were, the prejudices which many have imbibed against them would be too well founded to be easily overthrown. StUl there are circumstances which, through the imperfections of the best men, are likely, unless constantly watched, to issue in this baneful consequence. What these are I will now specify, that being apprised of the source from whence danger may be expected, you may be incited to incessant watchfulness.
“1st, The first source of danger I shall notice is in the nature of your studies. These wiH of course be multiform, and by examination it will be found that each, without great watchfulness, may become
injurious to religion Let it be remembered that in an academy
divinity is studied as a science — a hallowed one, it is true, but still a science. Its evidences are canvassed, its terms are criticised, its parts are analysed, its doctrines are classed. What tUl now has been treated as a system of facts and maxims, will be treated as a theory of doctrines and sentiments. Instead of listening to the holy converse of Christian friends comparing their experience with the Scriptures of truth, and mutually helping each other forward through all the difficulties of the path to Zion, you will frequently think and speak and read of religion as merely an intellectual study. The Bible, which you had never read but as a Christian, you wOl peruse as a student. You will pray, to learn to conduct public prayer with decorum and edification.* You
* The practice of praying in order “to learn to conduct public prayer with decorum and edification,” is adopted in no Nonconformist college with which I am acquainted. Morning and evening prayers are often conducted by the resident will compose sermons, and listen to the composition of others, that you may learn to preach. You will hear the most awful, the most melting truths of the Word of God mentioned and conversed on without any of that feeling or that reverence with which you had ever been accustomed to listen to them. You will hear sermons in the academy for the sake of exercising your critical talents, till you find it difficult to lay aside the criticism in the most solemn and serious engagements. “Miither, without some exceedingly strong counteracting force, all this tends, you have perhaps, my dear brother, felt ere now, to your no small distress and humiliation. Whither, without incessant vigilance, win such a state of things lead us, but to the most frigid, barren* deathlike regions of lukewarmness itseK 1
2d, The close appHcation which it will be found necessary to pay to your studies will frequently endanger the prospects of your personal
religion Goaded by the reproofs of your tutors, or impelled by
the rivalry of the students, you will carry on your pursuits with a closeness of attention that will sometimes render you deaf to the call of that hour that summons you to the closet of devotion and the mercy-seat of God. In this particular, my dear brother, your danger will be found peculiarly imminent; indeed, still greater by the suggestions of a deceitful heart, that the neglect is excused by the cause of it.
“3d, The novelty of a great part of your studies will also open a source of danger. Your mind is travelling through a coimtry almost new to you; objects before unseen will be perpetually starting up before you, not only solicitmg your attention, but highly deserving of it; and as new situations are always a trial of religion, you will need all the care which it is possible your soul can exercise to prevent your mind being so occupied with the novelties of your present situation as to neglect those important concerns which nothing should be so bright as to eclipse or so great as to obscure.
“4th, The companions of your studies will render great caution absolutely necessary. Those who ought to be helpmates, will not unfrequently be snares. Some of them, it may be feared, entered the academy with but little personal religion, and have been gradually losing what little they had since they have been there. Others, with dispositions far more jocular and volatile than is consistent with much
tutor and the students in turn; and I can suppose that if a student committed anyvery egregious impropriety, the tutor might tell him of it in private; but the purpose of the service is strictly devotional, not that the student may “learn how” to conduct prayer. It is, however, a very general thing in Nonconformist colleges for every student to read a sermon in class three or four times every session, and for the students and the Homiletical Professor freely to criticise what is read. This criticism, though sometimes offered in a captious spirit, may, I know, be characterised by habitual gravity and fraternal kindness. — Edit.
LIFE OF JOHN ANGELL JAMES.
seriousness and spirituality, are apt, in unbending the mind after the rigour of a close application to study, to run into an excess of levity and unsanctified hilarity. Amidst such circumstances, it is easy to perceive that fervent piety is endangered. The student, I acknowledge, must have occasional relaxation from intellectual labour. His health, his spirits, require it; but then even his recreations ought to be those of a man of God — such as fit him for his future work, and not such as disqualify him. Incessant joking, laughter, sarcasm, — which I lament to say form the substance of that conversation which is generally maintained within the walls of a seminary, — totally unfit the mind of the
students for spiritual intercourse with God or each other I
beseech you, my dear brother, be upon your guard. There is something bewitching in the character of a merry fellow, even though it be united with that of a candidate for the pulpit. We love too much to be diverted, to be sufficiently alarmed at the danger arising to religion from a jocular and cUverting disposition.
“Thirdly, I will now proceed to give you a few directions to guard you against the danger which your experience will testify I have not exaggerated.
“1st, Endeavour to acquire a deep conviction of the necessity of spiritual religion as an important part of your present and future character. Do, my dear brother, survey the subject on every side; consider it in every point of view; trace it in all its bearings, all its connexions; let no suggestion of Satan, no insinuation of your own depravity, lessen in your estimation the importance of this ministerial quaUfication. Look at the ministers who most excel, and those who are the most deficient. Think of the glowing ministrations of that great man whose pubUc and private services you found so profitable and dehghtfid during your abode at Komsey. What unction attends all his labours, and oh, what success! I can assure you there is much truth in Abraham Booth’s remark, that it is from a pastor’s defects in the light of a disciple that his principal deficiencies and his chief dangers arise. For there is no reason to fear, that if tolerably furnished with gifts, he will be remarkably deficient or negligent in any known branch of pastoral obligation, while his heart is alive to the enjoyments and duties of the Christian character.
“2d, Impress your mind with the danger arising to personal religion from the causes I have already specified. Of this object never for a moment lose sight; never think yourself beyond the necessity of caution and watchfulness. Let a holy trembhng take possession of your soul. Consider that you have a treasure to preserve among thieves. Exercise an incessant jealousy over your own heart.
“3d, Consider the guilt of such a defect — yes, the guilt, the guilt! For if it be sinful in a Christian to be lukewarm, how much criminality attaches to such a frame of soul when found in a student or a pastor! The deceitfulness of your own heart will frequently suggest, by way of apology, that it is impossible in such a situation to avoid it, that the rigour of your studies requires relaxation.
“My dear brother, nothing can justify the decay of real religion in the soul of any one, least of all in a student or minister. I do assure you I can never look back without pain upon my academic years; for though I then endeavoured to justify myself under a too considerable declension of piety, now I exclaim ‘O Lord, thou makest me to possess the sins of my youtL’ It is impossible for us to say how many of the trials of our future ministry are retributive visitations for our sins at the seminary.
“4th, Be exceedingly strict and conscientious in observing the times and maintaining the spirit of direct devotion. In whatever danger a Christian is placed, I have no great apprehension of his safety when he continues instant in secret prayer. In having separate studies, you possess every advantage for the performance of this momentous duty. Let nothing ever induce you to give up the time, whatever it be that solicits it, which is allotted to this sacred exercise. Be exceedingly careful so to arrange your studies as to have sufficient leisure for your visits to a throne of grace. Eather than part with the opportunity for this, and thus incur the frown of God, carry an imperfect lesson to your tutor, though it may bring upon you his censure and the laughter of your feUow-students. And let your prayers ever embrace the subject which I now am endeavouring to impress upon your heart. Your petitions will bind you to fresh watchfulness, your watchfulness impel you to fresh prayer.
“5th, It will greatly assist you to set apart occasional extraordinary seasons of devotion — say one afternoon every montL There is no one circumstance which I find so adapted to check the progress of lukewarmness, and to promote an opposite frame, as this very edifying practice. During the common routine of stated duties, the soul is apt to be lidled into a lethargy from which nothing is so likely to rouse it as a season of extraordinary devotion. On such occasions call your spirit to a reckoning, examine its accounts, reprove it for neghgence, and stimulate it to greater diligence. Not one direction which I have yet given deserves so well your serious regard as this. I speak from experience, and do therefore urge it upon you with the utmost importunity.
LIFE OP JOHN ANGELL JAMES.
“6th, Occasionally select the most holy of your feUow-students for half an hour’s spiritual conversation and prayer. Never mind what their talents are, so that they have much piety. Choose such a one for a bosom friend. Converse and pray over your difficulties and dangers.
“7th, And it would be sometimes beneficial to enjoy a few minutes’ pious converse with some private experienced Christians.
“I must now, my dear brother, leave to your devout attention these few hints. If you needed an admonition to attend to the subject of this letter, I could upon my bended knees beseech you at your very feet, as you valued your own comfort and usefulness, the salvation of sinners, the glory and favour of God, to take most earnest heed to the piety of your own heart. Happy indeed will your unworthy brother feel if this effort of his affection, weak as it is, shoidd contribute to a purpose so important and so desirable.
“Commending you to God and the word of His grace, I remain your affectionate brother,
“J. A. James.”