Last year I ventured to publish a little work, entitled,
"An Earnest Ministry the Need of the Times." Most of the Reviews which did
me the honor of critiquing it, characterized and recommended it as a
practical work. Whether this was intended in the way of depreciation or
information, it most aptly describes a production, which contains no
profound disquisition, no new views, and no development of abstract
principles, and pretends to be nothing more than an humble effort, made in
love, to stir up the pure minds of my brethren by way of remembrance, and to
furnish a few practical directions for beginners in the ministry.
Everyone who writes to do good, and who yields to the
impulse which says to him, "Do something! Do it!" should well consider not
only what he would like to do—but what he actually can do. He should study,
not only his obligations—but his talents, his opportunities, and his means.
It was a wise plan of action which the Psalmist laid down for himself, when
he said, "Neither do I exercise myself in things too high for me." On this
rule I have uniformly endeavored to act, in all my attempts at authorship.
If I have any talent for usefulness it is essentially a practical one. I
will not conceal that I have been sometimes almost tempted to envy those who
possess greater power of abstract thinking. That is a noble faculty, and the
men to whom it is given perform services for truth which are invaluable, and
indeed, indispensable; they explain the nature of Biblical truth, unfold its
beauty, defend it against the attacks of error, and establish principles to
be applied by those who could neither so clearly discover, nor so ably
sustain, them. Practical men, however, are as useful in their place, as
contemplative ones: and if their department be a more humble one, yet it is
not a less necessary one, than that of theorists, philosophers, and
logicians. There must be the 'hands' to work the engine, as well as the mind
to invent it.
In the exercise of this my vocation, I now send forth
another work, not less practical than the one which immediately preceded it,
or than several others which have been the product of my pen. The
publication of the volume on "An Earnest Ministry," brought to me
many and urgent applications for a similar one, addressed to the Churches.
When I considered those appeals, I foresaw what I have since experienced,
the difficulty of keeping clear, in this work, of some of the topics
involved in the subject of its predecessor. That difficulty I have not been
able altogether to avoid. The earnestness of the ministry, and the
earnestness of the people, in reference to the same great object, are, on so
many points, identical—that it was neither possible, if it had been
desirable' nor desirable, had it been possible—to avoid the repetition of
some views and counsels common to both.
Yet, even after this explanation, I anticipate a
complaint that several portions of this work are but a republication of
portions of the other. I cannot altogether deny the charge, and can only
observe, in addition to what has been just stated, that as the volumes are
intended for two different classes of people, comparatively few will read
both; and that, though in some places the same topics are taken up, the
discussion and the illustrations are considerably varied.
To the publication of this work I have been stimulated by
an able critique in the "British Quarterly Review," for February last,
entitled, "The Christian Ministry, and how to mend it." In that essay occurs
the following remark, "We confess, however, that we have been prompted in
great part to the writing of this paper, by a fear, lest, while the
responsibilities of the pulpit are discussed, those of the pew should be
forgotten; for assuredly while an earnest ministry may conduce to an earnest
church—it is only as we possess both, we shall possess an earnest and
powerful Christianity."
To the wisdom, truth, and importance of this paragraph, I
most heartily subscribe, and in the hope of promoting the union and harmony
which it recommends, have addressed this volume to the occupant of the
pew—as I did the former to the occupant of the pulpit. Earnestness is
equally the duty of both, and so close is the sympathy between them, that it
is almost impossible for the one to be, or to continue long, in a state of
full devotedness, if the other be not in a similar condition. Even the
seraphic ardor of a minister who is as a flame of fire will soon be in
danger of cooling down to the lukewarmness of the flock—if his efforts are
unsuccessful in raising their spiritual temperature to his own.
It is more than probable that some people will be of
opinion that I underestimate the piety of the present generation of
professors, and the spiritual condition of the church, that I have written
in too desponding a tone, and that in adverting to defects and
imperfections, I have not done justice to acknowledged excellences. In
reply, I observe, that my object is not so much to compare the piety of this
age with that of any antecedent one—but with the standard set up in the Word
of God, for all times, and for all states of society. I have followed what
appears to me to be the precedent of our Lord's addresses to the seven
churches in Asia, and the apostolical epistles to the primitive churches; in
which, while good is acknowledged and commended, evil also is disclosed and
condemned. How much of complaint, expostulation, and reproof, do we find in
these solemn and faithful appeals to the churches of those days! A weak and
foolish love, which sees no fault in the object of its blind affection,
deals only in flattery and caresses; while a judicious regard, which is
jealous for the honor of its object, and wishes to advance it to perfection,
is in danger of being too impatient under a sense of its defects.
Some of my readers will also accuse me of magnifying the
dangers to which the evangelical system is likely to be exposed in this and
the coming age—from popery, infidelity, and false philosophy. In this I have
acted upon the truth of the adage, that "to be forewarned is to be
fore-armed." The man who in such an age as this, folds his arms, closes his
eyes, falls back in his chair, and lulls himself to sleep with the
unthinking belief that there is no need of alarm, vigilance, and caution,
must have powers of observation, or methods of calculation, very different
from mine.
Recent events I know, it is said, are most inauspicious
for Popery. Be it so; but do we imagine that it is dead? Have we
forgotten how it recovered from a deeper, and seemingly more deadly wound,
inflicted upon it by the first revolution in France? Moreover, is it lost
sight of, that though Popery should be deserted as a temporal power, and
left by all secular governments to take care of itself, its spiritual
potency to fascinate and to seduce men would still remain? Considering what
has occurred, and is still going on in this land of liberty, science,
philosophy, and commerce—shall we smile at the fears of those who dread an
increase of this pernicious system?
As regards infidelity and false philosophy,
that man must be a recluse and know nothing of the progress of events, who
is ignorant of the rapid advance which these foes of the Bible are making in
society. Let the statements which will be found in the following pages be
attentively considered, and then say if they who keep watch and ward on the
towers of Zion, ought not to sound the alarm of an approaching foe.
Danger? Of what? Not indeed of the downfall of either
Christianity or Protestantism. What believer in the truth of revelation, or
what supporter of the doctrines of the reformation, has a moment's
solicitude on that point? I, for one, feel not a single fear for the safety
of either of them. I have no doubt of the final, complete, and glorious
triumph of truth over error—and good over evil. Notwithstanding the
vicissitudes of human affairs, and some of them disastrous ones too, I am a
firm believer in the onward course of events. The way of Providence
resembles a noble river, which is ever winding in its channel, and which,
though amidst its many convolutions it seems sometimes rolling back upon its
source—is ever flowing towards the ocean. In such an age as this, when it
would look as if a destroying angel were passing over the despotisms of all
Europe, and making way for the sudden, unexpected, and universal reign of
liberty, to doubt which way the current is flowing, betrays a deplorable
ignorance of the tendencies of events, and of the designs of the great Ruler
of the nations. But are liberty and Christianity identical? Are the downfall
of tyranny and the downfall of infidelity sure to be contemporaneous? Will
false and seductive philosophy necessarily and immediately wither in the
light and air of freedom?
It is to be recollected that there can be no perfect
freedom of conscience, while there is a single fetter left upon the
expression of religious opinion. The utterance of a man's thoughts must no
more be stopped by the stern interdict of the law, than the utterance of his
breath. If the next moment we could destroy, by the power of the sword, all
the infidel books in existence—we ought not to do it. Christianity gains no
honor by any triumph, nor, in the long run, any power—but what she fairly
wins by argument, and the blessing of Almighty God. And will her enemies be
slow to avail themselves of the new liberty which they are now to have
throughout Europe for assailing her? On the contrary, their troops will be
reinforced, and with new courage they will advance to the attack.
What then? Has Christianity anything to fear? Nothing for
her stability and final triumph. Founded on a rock, the gates of hell cannot
prevail against her. But how does she gain her victories? Not certainly by
the ignorance, denial, or contempt, of the strength of her foes—for they are
many and mighty. Not by careless security. Not by commanding silence to our
guards—or ridiculing and rebuking their alarms, when they see the foe
advancing. No! but by sounding the trumpet, calling upon her pious armies to
consider the resources of the enemy, bidding them arm for the conflict, and
summoning them to her uplifted standard. Besides, who would not wish that
the final victory of truth should be won with as little loss as possible to
those who are its professed followers? Who would not desire to prevent even
the partial and temporary victories of error? And we know that many an army
destined to ultimate defeat, has for a while been successful, and inflicted
much injury upon the troops by which it was to be in the end subdued and
routed.
In this view of matters, I believe the caution of the
timid, when it does not amount to panic, may be of some use, in the way of
directing the courage of the brave. Such is my defense against those who may
accuse me of magnifying the danger to which evangelical religion is in this
day exposed from its triple foe. With the calm and assured confidence of
Christianity's final, complete, and universal triumph, I combine what I
consider a well-founded dread of its present and partial defeats; and in my
bright and joyful anticipations of the former, will not forget to guard
against the latter.
John Angell James
April 7th, 1848.