Grace Gems for AUGUST 2005

Grace Gems for AUGUST 2005 I follow like a little blind child (J. A. James, "The Practical Believer Delineated") "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! (John Angell James, "The Christian Professor" 1837) 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? (John Angell James, "The Christian Professor" 1837) 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 their pursuit and enjoyment of pleasure. Many have gone to places of fashionable resort to have their piety lastingly injured; and some to lose it altogether. They started a retrograde course in piety from that day when they went joyfully and thoughtlessly to the coast in search of recreation. Surely, surely, then, it cannot be thought unseasonable or unnecessary to raise a warning voice, and to make it loud and strong when it is becoming increasingly prevalent among professing Christians to seek in this species of gratification, a temporary release from the "dull cares of home, and the plodding pursuits of business." A chameleon kind of religion (John Angell James, "The Christian Professor" 1837) "So that you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world." (Philippians 2:15) Saving religion is not merely an occasional act—but a permanent habit, resulting from an internal principle. Saving religion is a principle so fixed as to constitute a new moral nature; and so steadily operative, as to form an unchanging character. A real Christian is a Christian always, everywhere, and in all companies. He carries his piety with him wherever he goes, as an integral part of himself. It is not like his clothes which may be continually altered, or varied to suit his situation, occupation, and company. He needs his piety everywhere, he loves it everywhere, and is commanded to let it be seen everywhere. But among most professors of Christianity, there is too much of a chameleon kind of religion, which takes its hue from surrounding objects. This is seen most conspicuously in the conduct of those who have a flexible, yielding, easy-going kind of piety—which accommodates itself to changing circumstances, by little sacrifices of principle and consistency. A golden image in the house! (John Angell James, "The Christian Professor" 1837) It is quite evident that covetousness is indeed the sin of the church. In this wealthy age and country, there is imminent peril of professing Christians forgetting their high calling, and living only to get riches. We see them toiling and panting in pursuit of the golden object of ambition. It is not the possession of wealth that we should dread; but the inordinate desire, the dishonest means, the undue love, and the covetous hoarding of it! Wealth justly obtained, and piously spent, is a blessing—not a curse. I am quite aware, that it is difficult to have money and not love it. It is hard indeed to have a golden image in the house, and not worship it! Wealth often produces the pride of life—so opposite to the humility and poverty of spirit, which is essential to the nature of true religion. Wealth often generates a worldly-mindedness, which makes its possessor contented with seen and temporal things, and disposes him to mind only earthly things. Wealth often leads to a prevalent feeling of independence, so unlike that habitual trust and reliance on God, which the Scriptures require. Wealth often originates, and keeps up, both the care and perplexity of getting, and the anxiety of disposing; and thus exhausts the vigor as well as time, upon worldly objects—leaving the soul neglected, impoverished, and defrauded. Wealth is the green and flowery mount from which many have slid down into the bottomless pit! Yes, wealth has a tendency to do all this, in consequence of the depravity of our hearts, and thus to cast stumbling blocks in the path of salvation. "But godliness with contentment is a great gain. For we brought nothing into the world, and we can take nothing out. But if we have food and clothing, we will be content with these. But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many pains. Now you, man of God, run from these things; but pursue righteousness, godliness, faith, love, endurance, and gentleness." (1 Timothy 6:6-11) One hour in hell (John Bunyan, "Run for Heaven!") Worldling! One hour in hell will burn out all the enjoyment you have had in worldly things; and then you shall suffer untold pains forever and ever and ever! "He will also drink the wine of God's wrath, which is mixed full strength in the cup of His anger. He will be tormented with fire and sulfur in the sight of the holy angels and in the sight of the Lamb, and the smoke of their torment will go up forever and ever!" (Rev. 14:10-11) The silent influence in parental conduct (John Angell James, "The Christian Professor" 1837) Parents have a great power of influence over the minds and hearts of their children. Their children are almost continually with them—they are seen by them in nearly all they do, in their habitual conduct, and character at home. They are . . . heard in what they say; seen in what they do; studied in all their behavior; by little ears, and eyes, and minds, which are scarcely ever closed! The child's heart is soft and pliable to a father's or a mother's influence. Their constant influence has been molding him from the dawn of reason. What, then, ought to be the parents' behavior at home? The whole cultivation, and direction, and management of a child's mind, from the very dawn of reason, should be carried on with special reference to the formation of Christian character. This should be the one thing, to which all other things should be subordination. The silent influence in parental conduct is far greater, either for good or for evil, than most parents are aware of. They teach by what they say, they influence by what they do; and also by what they do not say, and do not perform. The pious parents, who embody a meek, benevolent, ardent, and consistent godliness in their character, exert a tremendous influence over the minds of their children! But oh! the dreadful contrast in the case of those parents who are characterized by . . . ungodly dispositions, worldly associations, mirthful and extravagant living, trifling conversation, and lack of all seriousness and spirituality. Oh! what can be expected from such parents—but children who regard their religion with disgust? Every man is best known at home. Parents are ever doing something to prejudice their children in favor of true religion—or to prejudice them against it; doing something to draw them into the church—or to drive them into the world; lending a helping hand to lead then to heaven—or taking them by the hand and leading them to hell. Parents! Must you employ your influence in ruining the souls of your children—and sending them to perdition? Oh! tremble at the interview you must have with them at the day of judgment, and the dialog you must hold with them forever in the bottomless pit!! The evidence of genuine piety (John Angell James, "The Christian Professor") The evidence of genuine piety is to be found in . . . real humility, self-distrust, hungering and thirsting after righteousness, sorrow for sin, and a continual effort to regulate your thoughts, feelings, and conduct by the Word of God. Genuine piety will not thrive and increase without effort—but is of so tender and delicate a nature as to require great, constant, and persevering concern, watchfulness, and care.

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Grace Gems for AUGUST 2005

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