Authorship, Religious Life and Work
Although the nervous excitement and depression, from which Mr James suffered from ISSi to 1841, prevented him, during those years, making many public engagements away from home, his pen continued active. It was at the commencement of this period that he wrote the “Anxious Inquirer.” In 1 835 appeared the “Church-member’s Manual,” and the “Flower Faded; “in 1837 the “Christian Professor” and a “Pastoral Letter to the Churches in the “Worcestershire Association.” Of the “Christian Professor,” he writes: —
AutoLioendeavoured to set forth, in various lights, the import,
graphical, obligation, and momentous consequence of a profession of ‘Christianity. This was never more necessary than now. A profession subjects us to no suffering, no loss, no hazard. We seem to have no cross to take up; and are rather raised than depressed by taking up the name of Christ. Honour, and not reproach, follows us in our Christian career.
Moreover, modern practice tends to throw the door of entrance into our churches too widely open. I believe that we are too much in haste to swell the number of our church-members. Ministerial importance is increased, and proofs, as they are supposed to be, of usefulness are accumulated. Multitudes thus find their way into our churches without the wedding-garment. The admission of
AUTnorvSIIir — RELIGIOUS LIFE AD WORK. members to the church lias been, and is to this moment, one of the Autobioperplexities of my Jife. I know very well that the Lord’s Supper ^’^P’“‘^’^’ is milk for babes — I know the apostles admitted persons soon after conversion, and who could have had but comparatively little knowledge of Christianity — I know that it is dangerous to reject a young and timid Christian. But, on the other hand, admission to the chiu’ch, after profession, is generally considered by the individual as a certificate of personal religion; and should they be still in an unconverted state, in that state they will, in all probability, die; so that a too ready admission of persons to the church is, in effect, to be accessary to their self-deception, and therefore to their destruction. Hence I have often felt perplexed; and though I have been more strict than many of my brethren, there are many very many, whom I now wish I had rejected. I have sometimes, on these grounds, been ready to ask whether a great strictness of examination, so as to give the impression to the person admitted that he is a real Christian, is not an evil; and whether, in such times as these, it is not desirable to give out the idea, more prominently and impressively, that the church is not to be considered a body of truly converted persons, so as to destroy that reliance which is so general upon profession. These views led to the preaching, and afterwards to the publication, of the discourses comprehended in the “Christian Professor.”
In 1838 he printed his “Oration” at the grave of his friend Dr Editorial. ;M’A11;* in 1839, “Christian Fellowship,” an enlarged edition of the “Church-member’s Guide,” and in the same year the “Young Man from Home;” in 1810, the first series of the “Pastoral Addresses,” which were published monthly; in 1841, the second series of “Pastoral Addresses,” f two tracts, “Happiness, its Natural Sources,” and “Believe and Live,” also “The Widow Directed to the Widow’s God.”
Collected Works. Vol. iiL
t At the close of 1859, the English Religious Tract Society had issued 1,049,319 copies of the “Pastoral Addresses,” 450,800 of “Believe and Live,” 88,001 of the “Young Man from Home.”
LIFE OF JOHN ANGELL JAMES.
In his own conpiregation lie was unusually diligent. In all the departments of pastoral duty, visitation from house to house, the conducting of Bible classes and classes for “inquirers,” and the holding of special religious services, he was probably more laborious than during any other period of his history. The members in fellowship rose from about five hundred in 1834 to eight hundred and fifty at the end of 18-il.
But the chief interest of these seven years lies in the profound earnestness of his own religious life. It was not his custom to keep any record of his spiritual history, but among his papers were found several loose memoranda, written at various dates, between the beginning of 1840 and the end of the following year. These indicate by what painstaking he reached the spiritual power of his last twenty years.
With scarcely an omission, except where the writing is imintelligible, I venture to print these papers in their chronological order.
The first is not dated, but was evidently written immediately after his failure through illness to fulfil an engagement at Hanley in the last week of February 1840: —
“Having been prevented by God, or His permission, from fulfilling a public engagement abroad, and being prohibited from undertaking many foreign services for the future, I have examined in what way I can be more usefid at home, in what is more immediately the sphere of my labour. And the following appear to me to be subjects to which more attention should be paid, and in the more devoted regard to which some compensation will be made for the neglect of public objects: —
“1. My own congregation.
“In preaching, endeavour to be more evangelical, more of unction combined with my present practical style; more of Romaine combined with Baxter.
“More solemn in manner, and less of rhetorical loudness and vehemence.
“Be shorter. Three-quarters of an hour or fifty minutes.” Take up the whole subject more solemnly, more impressively, more in earnest.
“2. In the neighbouring congregations, to preach every fortnight at one or other of the following places: — WalsaU, Bdston, Wolverhampton, Stafford, Bromsgrove, Stourbridge, Tipton, Brierly Hill, Dudley, Sohhull, GoniaU.
AUTnor..SHIP — RELIGIOUS LIFE AND WORK.
“To preach a week-day lecture at the Lozell’s Chapel.
“Once a month at Garrison Lane.
” Once in two months at Suethwick.
“Principal defects in preaching — not entering with sufficient fre- (juency, fulness, and in an experimental manner, &c., &c.
“Pastoral Duties.” Visit every member at his own house, except servants, during the present year.
“Meet a class of female servants, and distribute a tract to each. Duties of servants.
“Visit every one of the districts, and invigorate them. Meet class leaders.
“Visit a family every Monday.
“A Saturday-evening prayer-meeting.
“A solemn church-meeting for prayer and humiliation on Good-Friday. Pastor, deacons confess.
“A. solemn meeting with the deacons to deliver to them an address.
“Catechising the children in some way or other.
“To labour much to promote the spiritual welfare of the church-
“Always write a New-Year’s Address, at least begin.
“A Mothers’ Society.
“Piincipal defect in pastor ( * )
“For the Students. “To lay myself out much for their spiritual weKare — to consider myself solemnly bound to this. Never a week without one or more at my house. To labour for their good.
“Public.
“To write, if possible, six essays on subjects connected with professors and young ministers, in Evangelical, Congregational; f to have a ckiss of Scripture-readers.
“As to my own Personal Habits.
“Learn to think of death not only with composure, but even something of desire; overcome dread of death and love of life.
“Subdue besetting sins, and become indififerent to the objects of them ( + )
“Rise earlier — more meditation — prayer — devotional reading.
“In family prayer more devout.
Unintelligible. + I.c, in tLe Evangelical and Congi-egational Magazines. X Unintelligible.
LIFE OF JOHN ANGELL JAMES.
“Learning Scripture memoriter.
“Consider the propriety of monthly fast.
“All these things I do solemnly promise to review, and to add such others as occur to me, with the intention of deliberately adopting as many of them as I can.
“This paper to be reviewed every Monday morning after breakfast.
“If God will carry me through my present state of mind, all these things will I solemnly weigh, and practise as many of them as I can; and as a thank-offering give £50 to some special object, the best I can think of.”
The second was written a week or two later: —
“Having been lately visited with severe and painful chastening from God my heavenly Father, I desire with all humility and sincerity, and with a view to my future benefit, to inquire into the reason and design of these distressing conflicts. ‘Shew me, O God, wherefore thou contendest with me.’ It is certain that one end is to humble me, by shewing my exceeding and alarming weakness in body, mind, and religion; and the necessity of constant dependence on the power, grace, and faithfulness of Christ. I am astonished at myself, and almost terrified. My mind is even liable to a degree of nervousness which approaches to insanity. O Lord, uphold me; I am bowed down with a sense of my pitiable impotency.
“2. Perhaps it is designed especially to keep me humble under the constant and accumulating proofs of my usefulness by the ‘Anxious Inquirer,’ which flow to me from all quarters, and the estimation in which I seem now to be held by my own people and others, as a man of growing sanctity of character and conduct. Satan might take the advantage of me to puff me up with pride and vanity. And therefore this thorn in the flesh is sent to buff’et me.
“3. Perhaps it is to increase my usefulness in the way of comforting and edifying God’s people, by speaking to them more experimentally of His power to support and comfort them, and to prepare me more effectually to be a ’ son of consolation,’ inasmuch as through life I have been more prevailingly a ’ son of thunder.’
“4. Perhaps it is to prepare me to give up my ministry and go and dwell with my divine Lord. I have had much converse with death and eternity of late, and have sometimes thought I was near the end of my labour. I desire to be still more conversant with these awful and impressive subjects.
“5. Perhaps it is to abate in me the love of life and dread of death with which I have been too much afi”ected all my days, even since I have been a Christian and a minister. During my awful conflict, the
AUmORSUIP — RELIGIOUS Lli’E A>”D WORK. o33
last two weeks I have longed for death; not, indeed, always £rom the best motives, but stUl such has been the state of my mind, that I could almost have rejoiced at the appearance of a disease which would have indicated the approach of dissolution. I have learned that there is a state to be far more dreaded than even death itself. Let me from this time give up, as I hope I shall, my unworthy dread of my latter end, and learn to think more of the glory and felicity of being with Christ.
“6. Perhaps it is to prepare me for the removal of my dear and beloved wife, whose health has been long decUning. Oh, what a calamity would this be to me, to my poor shattered frame, and my dear afflicted daughter! And yet I believe God could and would support me under even this desolating stroke. I can look at it with far greater composure than I could.
“7. Perhaps it is to prepare me to be still tenderer and more sympathising to that dear object of my heart’s affection than ever, and to enable me by my own increased enjoyment of religious consolation to minister to her spiritual enjoyment.
“8. Perhaps it is to settle and increase my confidence in God, my simple, unhesitating, firm trust in Christ. I have sometimes found it difficult to bring myself into this state of mind, being naturally so excessively nervous, and painfully disposed to look to the dark side of things, and to predict evil. Now I hope to enter more deeply and practically into the meaning of that important word trust. ‘Lord, I believe; help thou mine vmbehef.’ I want to be able to dismiss all fears, before the promise and power of God.
“9. Perhaps it is to make me more spiritual, inasmuch as I am sure I need it, and am labouring to bring up my people more and more to this state of mind.
“10. Perhaps it is to make me more watchful, circumspect, and cautious in all things. May I often review this paper m connexion with a recollection of my late, and, indeed, still continued indisposition, and derive from its perusal and remembrance real spiritual benefit, Again I pray, ‘Shew me, O Lord, wherefore thou contendest with me,’ and let the designs of Thy severe but faithful love in chastening me be entirely fulfilled. Amen.
“StrsDAT Aftersoon, March 8, 1840.”
On June 3, 18il, Mrs James died, and on the 13th he wrote the following paper: —
“Having been called, in the mysterious arrangements of Divine Providence, to part from my dear and invaluable wife, whom, amidst deep and heartfelt sorrow on my own account, though with sacred joy on
LIFE OP JOHN ANGELL JAMES.
hers, I have resigned to the Lord, who bought her with His blood and has now elevated her to His glory, I desire, through Divine grace, to turn this painful dispensation to some valuable purpose connected with my own salvation as a Christian, and my usefulness as a Christian minister. It is my earnest prayer, and has been, God is witness, that I may derive good, spiritual, lasting, eternal good, from it. I would not on any account allow the event to pass by unimproved, unsanctified. I dread with an intense ( * ) that it should be an unprofitable visitation. I beseech and importune almighty God to render it in every way subservient to my benefit. From what chastening of my heavenly Father’s hand can I ex^Dcct to derive benefit, if not from this? O God, my God, sanctify me wholly, body, soul, and spirit.
“But in what way shall I improve it? What special good shall I get from it 1 First, I desire to renew the consecration of myself — my body, soul, talents, time, property, influence — everything I am, and have, and can do, to the eternal God, through the mediation of the Son of His love, and the aid of His blessed Spirit, as His rightful property, to be devoted, through the remainder of my pilgrimage on earth, entirely, always, and everywhere to His glory, as the supreme end and felicity of my existence; by which I mean, that in a more true, comprehensive, and emphatic manner I will renounce all living for my own gratification, and consider myself as set apart to serve, honour, and enjoy God — seeking my happiness in this way, and not in any lower, though in some respects innocent manner. I now as a Christian wish to be more eminent for spirituality of mind, heavenhness of aspiration, and holiness of conduct — and as a minister more devoted to my work, laying myself out for greater usefulness, both in the pulpit and out of it. O Father, Son, and Holy Ghost, give me grace to make this dedication, in sincerity, solemnity, and great earnestness, and assistance to carry it out into execution. Sufi”er me not, on the return of comparative composure and tranquillity, to lose the recollection of the views, feelings, and jjurposes of the solemn hours and days spent in seclusion during the continuance of this aflction.
“Special Things now to be Remembered.” I have had some fears awakened during the last days of my dear wife that I am about to be afilicted with that dire disease, stone in the kidneys. I confess I am faint-hearted and somewhat distressed with an apprehension of being called to endure so much torture, especially now that God has deprived me of my dear and tender nurse. May God in mercy spare His poor, trembling servant this sore trial! May He, in pity to my weakness, relieve me from this apprehension, * Uuintelligible. and the life which He thus spares, and the health which He thus preserves, His grace assisting me, shall be His according to the foregoing dedication. Here 1 give myself to Him, to serve Him with all the health He graciously vouchsafes to me. Or should He not be pleased to grant me my request, may He keep down the complaint so far as to be bearable, and not to unfit me for my work, but only to make me more dihgent, devoted, and faithful in it — an example of patient suffering to my people, and a comforter of the afflicted with the consolations which God is pleased to vouchsafe unto me. Or if even this is denied me, and I must endure the vmutterable anguish which some have experienced, may His consolations abound in proportion to my sufferings. I desire to yield myself to His disposal A few things I should remember —
1. Not to anticipate the evil which may never happen. “Take no thought for the morrow.”
2. Kemember God has carried others through.
3. He can sustain me.
4. If the suffeiing be gi-eat, it will soon wear me out and I shall be at rest, and if not it will be bearable.
5. Endeavour to trust in God and hope for the best. But should He be pleased to relieve me, this shall remain to remind me of my dedication, and that health and strength belong to Him, and not to myseK; this shall remain my bond to tie me to His service.
“All my recreations, my holidays, my periods of rest, shall be not exclusively for enjoyment, but to prepare me for service. I will now give my health to God, considering that I have one and one only object of existence left — to be useful. Pleasure-taking, even the most rational and innocent, on its ovn account, I desire to put out of the question. As one way of improvement, if God give me health, will endeavour to rise early — six in summer, seven in Minter — and waste no time, considering time as belonging to God. And as temperance in appetite is of great influence on the comijlaint, will abstain from all gratifications of taste likely to foster it, and be rigidly abstemious. O God, here is my witness, and Thou kuowest it. As I shall be much alone with my dear afflicted daughter, I avlU endeavour to drive away the idea of solitude by a more realising sense of the presence of God and of Christ. Will endeavour to enter into Mrs Huntington’s idea, ‘Felt God near; felt as if I was somewhere with God.’
“As my dear wife panted so ardently after holiness, I will strive to enter into the same idea for myself, and long to be holy in all its branches — purity, meekness, benevolence, charity, brotherly love.
“As there is something far more to be dreaded than pain, and that is sin, will strive to keep my eye more on sin as an object of depreca-LIFE OF JOHN ANGELL JXUES.
tion than pain, and consider that as long as I am kept holy by Divine grace I have still far more cause for comfort than disquiet.
“I will try to subdue a foreboding disposition by ’ trust in God.’
“I will labour to the uttermost after a more impressive and heart-satisfying view of the glory of Christ. I want to see the glory of Christ. I am anxious to behold by knowledge, faith, the spiritual sense, the beauty of the Saviour. I will lift up my heart to heaven. Heaven shall be my home.
“Thus win I endeavour to f idfil my consecration, as expressed in the former part. I will honour the memory of my beloved wife by becoming more holy by her death. I do not think I could better please her, if it were allowed me to hold communication with her now, than by making known such a purpose. This is the way I choose to honour her memory. Blessed saint! thou perhaps art made acquainted with it, and it vrill increase thy happiness in glory. Here, then, O God, I devote myself to Thee.
(Signed)” J. A. James.
“Sabbath, June 13, 1841.”
These private papers are of great importance, as disclosing the real character of Mr James’s personal religious history. They are remarkably free from the mystical element. Although he had been suffering very severely from a morbid condition of the nervous system, there is scarcely any trace of those peculiar religious experiences which are very commonly associated with nervous depression. He says nothing about his vision of God becoming dim, his hope of heaven being quenched, his sense of personal safety being troubled and destroyed. He is not ambitious of spiritual raptures and triumphs. In a single paragraph he declares his intention “to labour to the uttermost after a more impressive and heart-satisfying view of the glory of Christ but the main stress of his solicitude is to be more patient and trustful in suffering, to overcome” besetting sins,” to preach more effectively, and to be a better pastor. There is an air of reality about all his regrets, and about all his plans and hopes for the future. Physical disease had not made his religious life morbid.. As he himself says, in the introduction to his Autobiography, he never kept a diary. Had he kept one, I believe that its pages would have recorded, at least during the last thirty years of his life, very few occasions of ecstatic spiritual delight, and very few of deep spiritual despondency. Greatly as he admiied the Life of Dr Payson — it was one of his Saturday-evening books — there was very little in Mr James’s religious nature and history of that which I suppose constitutes the great attraction of that very popular biography. In his mature years, Mr James lived in the temperate zone; of tropical heat and tropical storms he knew nothing; nor had he ever to lament that he was cursed with the torpidity of an arctic winter. He loved God and hated iniquity. His religious life derived its special character from a vigorous conscience and a glowing heart, and the influence of imagination was very inconsiderable. He did not indulge in a shallow scepticism about the reality of those spiritual conflicts and glories which some devout persons have known, nor trace all their “experiences “to changes in the atmosphere, and their own physical condition; but he was equally indisposed to afl”ect what he never felt. His religious history in his matarer years was quiet, sober, and practical, and neither to himself nor to others did he attempt to give it any other character.