Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.'--James 1:4.
IT does not appear from the rest of this letter that the persons to whom it was addressed were under the pressure of any particular trouble or affliction. Seeing that they are the twelve tribes which are scattered abroad,' the width of that superscription makes it improbable that the recipients were undergoing any common experience. It is the more noteworthy, therefore, that at the very outset James gives this exhortation bearing upon trials and troubles. Clearly it is not, as we often take it to be, a counsel only for the sorrowful, or an address only to a certain class of persons, but it is a general exhortation applicable to all sorts of people in all conditions of life, and indispensable, as he goes on to say, for any progress in Christian character.
Let patience have her perfect work' is an advice not only for sad hearts, or for those who may be bowed down under any special present trouble, but for us all. And it is the condition on which it is possible, and without which it is impossible, that any Christian man should be perfect and entire, wanting nothing.' So I want you to look with me, first, at what is the scope of this counsel; and then at how it can be obtained; and then why it is so important: what--how--why.
Notice that the very language of the text puts aside the common notion that patience is a passive grace. The patience' of my text does work.' It is an active thing, whether that work be the virtues that it produces, or, as is more probable, its own preservation, in unbroken activity. In any case, the patience that James would have us all cultivate is an intensely active energy, and not a mere passive endurance. Of course I know that it takes a great deal of active energy to endure passively. There is a terrible strain upon the nerves in lying still on the operating-table without wincing, and letting the surgeon's knife cut deep without shrinking or screaming. There is much force that goes to standing motionless when the wind is blowing. But, for all that, the mere bearing of trouble by no means covers the whole ground of this royal and supreme virtue to which my text is here exhorting us. For, as I have often had occasion to say, the conception of patience' in the New Testament includes, indeed, that which is generally supposed to be its sole signification--viz., bearing unresistingly and unmurmuring, and with the full consent of a yielding will, whatever pains, sorrows, losses, troubles, ordisappointments may come into our lives, but it includes more than that. It is the fixed determination to bate not one jot of heart or hope, but still bear up, and steer right onwards,' in spite of all hindrances and antagonisms which may storm against us. It is perseverance in the teeth of the wind, and not merely keeping our place in spite of it, that James exhorts us to here. The ship that lies at anchor, with a strong cable and a firm grip of the flukes in a good holding-ground, and rides out any storm without stirring one fathom's length from its place, exhibits one form of this perseverance, that is patience. The ship with sails wisely set, and a firm hand at the tiller, and a keen eye on the compass, that uses the utmost blast to bear it nearer its desired haven, and never yaws one hairbreadth from the course that is marked out for it, exhibits the other and the higher form. And that is the kind of thing that the Apostle is here recommending to us--not merely passive endurance, but a brave, active perseverance in spite of antagonisms, in the course that conscience; illuminated by God, has bidden us to run.
And if you want instances of it I will give you two He steadfastly set His face to go to Jerusalem.' All through Christ's life the shadow of the Cross closed His view; and, unfaltering, unswerving, unresting, unreluctant, He measured every step of the path, and was turned aside by nothing; because for that hour He came into the world,' and could not blench because He loved.
I will give you another, lower, and yet like, caught from and kindled by, the supreme example of persistence in duty. None of these things move me, neither count I my life dear to myself, that I might finish my course with joy.' The Apostle, who was warned on all sides by voices of prophets, and by tears and by supplications of friends, had his path clearly marked out for him, by his own conscience responsive to the will of God. And that path, whatsoever happened, he was resolved to tread. And that is the temper that my text commands us all to cultivate.
Beautiful and hard as bearing sorrows rightly maybe, that is only a little corner of the grace that my text enjoins.
And so, dear friends, will you let me put the two or three words more that I have to say about this matter into the shape of counsel, not for the sake of dictating, but for the sake of giving point to my words? I would say, then, to every man, bear unmurmuring the burdens and sorrows that each of you have to bear. There are some of us, no doubt, who have some special grief lying at our hearts. There are many of us, I doubt not, who know what it is to have for all the rest of our lives a wound that never can be healed, to carry a weight that never can be lessened, and to walk in a darkness that never can be lightened. Irremediable losses and sorrows are the portion of some of my hearers. Let patience have her perfect work'; and bow, bow to that supreme and loving will.
But, beyond that, do not let all your effort and energy be swallowed up in rightly enduring what you may have to endure. There are many of us who make some disappointment, some loss, some grief, the excuse for shirking plain duty. There is nothing more selfish than sorrow, and there is nothing more absorbing, unless we guard against its tendency to monopolise. Work! Work for others, work for God is our best comforter next to the presence of God's Divine Spirit. There is nothing that so lightens the weight of a lifelong sorrow as to make it the stimulus to a lifelong devotion; and if our patience has its perfect work it will not make us sit with folded hands, weeping for the days that are no more, but it will drive us into heroic and energetic service, in the midst of which there will come some shadow of consolation or, at least, some blessed oblivion ofsorrow.
Again, I would say, on the wider view of the meaning of this great exhortation, let no antagonism or opposition of any sort come between us and the plain path of Christian service and duty. And remember that the patience of my text has to be applied, not only in reference to the unswerving prosecution of the course which God and our own consciences dictate to us in the face of difficulties, sorrows, and losses, but also to the unswerving prosecution of that same path in the face of the opposite things--earthly delights and pleasures, and the seductions of the world, as well as the darknesses and sorrows of the world. He that lets his endurance have its perfect work will scorn delights as well as subdue sorrows. The clouds darken, but the sun dazzles. It is not only the rocks that threaten Ulysses and his crew, the sirens sit upon their island home, with their harps of gold, and trill their sweet songs, and no man understands what Christian endurance is who has not learned that he has to endure' in the face of joys as well as in the face of sorrows, and that persistence in the Christian course means that we shall spurn the one and turn our backs upon the other when either of them threaten to draw us aside from the path.
I might gather all that I have to say about this great queenly virtue of perseverance in the face of antagonisms into the one word of the Apostle, I count them but dung that I may win Christ.' Forgetting the things that are behind, and reaching forth unto those that are before, I press toward the mark.' Let patience have her perfect work.'
It is a precept. The perfecting of Christian endurance is not a thing that comes without effort. And so the Apostle puts it into the shape of an exhortation or an injunction. He does not specify methods, but I may venture to do so, in a few sentences.
And I put first and foremost here, as in all regions of Christian excellence and effort, the one specific which makes men like the Master--keeping near Him. As the Epistle to the Hebrews puts it,' consider' (by way of comparison) Him that endured, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin.'
Oh, brethren i there is nothing that sucks the brightness out of earthly joys when they threaten to interrupt our course, and dazzle our eyes, like turning our attention to Christ, and looking at Him. And there is nothing that takes the poison-sting, and the irritation consequent on it, out of earthly sorrows like remembering the' Man of sorrows and acquainted with grief.' Am I to grumble when I think of Him? Shall I make a moan and a mourning for my sorrows when I remember His? Am I to say, O Lord! Thou hast given me as much as I can manage in bearing this terrible blow which Thou hast aimed at me, without repining against Thee. I cannot do any work because I have got so much to bear'? Are we to say that when we remember how He counted not His life dear to Himself, and bore all, and did all, that He might accomplish the Father's will? Do not let us magnify our griefs, but measure them by the side of Christ's. Do not let us yield to our impatience, but rather let us think of Him. Consider Him, and patience will have her perfect work.
Again, let me say, if we would possess in its highest degree this indispensable grace of persistent determination to pursue the Christian course in spite of all antagonisms, we must cultivate the habit of thinking of life, in all its vicissitudes, as mainly meant to make character. That is what the Apostle is saying in the context. He says, Brethren, count it all joy when you fall into divers temptations.' That is a paradox. It bids a man to be glad because he has trouble and is sad. It seems ridiculous, but the next verse (James 1:2) solves the paradox: Knowing this, that the trial of your faith worketh patience.' That is to say--if I rightly understand the meaning of this world in its bearing on myself, the intention of my whole life to make me what God would have me to be, then I shall not measure things by their capacity to delight and please taste, ambitions, desires, or sense, but only by their power to mould me into His likeness. If I understand that the meanings of sorrow and joy are one, that God intends the same when He gives and when He withdraws, that the fervid suns of autumn and the biting blasts of November equally tend to the production of the harvest, that day and night come from the same cause--the revolution of the earth; if I understand that life is but the scaffolding for building character, and that, if I take out of this world, with all its fading sweets and its fleeting sadnesses, a soul enlarged, ennobled by difficulties and by gladnesses, then I shall welcome them both when they come, and neither the one nor the other will be able to deflect me from my course.
And so, lastly, about this matter, I would say bring the future into immediate connection with the present, and that will illuminate the dark places, will minimise the sorrows, will make the crooked things straight and the rough places plain, will prevent joy from being absorbing, and anxiety from being corroding, and sorrow from being monopolising, and will enable us to understand how all that is here is but preparatory and disciplinary for that great and serene future. And so the light affliction, which is but for a moment, will not be so very hard to bear; and the efforts at likeness to Jesus Christ, the consequences of which will last through eternity, will not be so very difficult to keep up; and patience, fed by contemplation of the suffering Christ, and nurtured further by consideration of the purpose of life, and stimulated by the vision of the future to which life here is but the vestibule, will have her perfect work.'
James says, with his favourite repetition of the same word,' Let her work be perfect, that ye may be perfect.' Such endurance is indispensable to growth in Christian character.
I do not need to enter, at this stage of my sermon, on the differences between perfect' and entire.' The one describes the measure of the individual graces belonging to the man; the other describes the completeness of the assemblage of such graces. In each he is perfect,' and, having all that belongs to complete humanity, he is entire.' That is the ideal to which we have to press.
That is an ideal to which we may indefinitely approximate. There are people now--as there always have been--who are apt to substitute emotion and passivity for effort in the path of Christian perfection. I would take James's teaching. Let your perseverance have her perfect work, and by toil and by protracted effort, and by setting your teeth against all seductions, and by curbing and ruling your sorrows, you will reach the goal. God makes no man perfect without that man's diligent and continuous struggle and toil, toil, indeed, based upon faith; toil, indeed, which receives the blessing, but toil all the same.
Nor need I remind you, I suppose, how, in both the narrower and the wider sense of this word, the perseverance of my text is indispensable to Christian character.
I dare say we all of us know some chronic invalid say, on whose worn face there rests a gleam like that of the Lawgiver when He came down from the mount, caused by sorrow rightly borne. If your troubles, be they great or small, do not do you good they do you harm. There is such a thing as being made obstinate, hard, more clinging to earth than before by reason of griefs. And there is such a thing as a sorrow rightly borne being the very strength of a life, and delivering it from many a sin. The alabaster sheet which is intended to be fitted into the lamp is pared very thin that the light may shine through. And God pares away much of our lives in order that through what is left there may gleam more clearly and lambently the light of an indwelling God.
There is nothing to be won in the perfecting of Christian character without our setting ourselves to it persistently, doggedly, continuously all through our lives. Brethren, be sure of this, you will never grow like Christ by mere wishing, by mere emotion, but only by continual faith, rigid self-control, and by continual struggle. And be as sure of this, you will never miss the mark if, forgetting the things that are behind, and reaching forth to those that are before,' you let patience have her perfect work,' and press towards Him who is Himself the Author and Finisher of our patience and of our faith.
