Tag Archives: letters

Live as if in peril

28 Wednesday Sep 2016

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LETTER XXVI

To Cæsarius, brother of Gregory.

THANKS to God for shewing forth His wonderful power in your person, and for preserving you to your country and to us your friends, from so terrible a death. It remains for us not to be ungrateful, nor unworthy of so great a kindness, but, to the best of our ability, to narrate the marvellous works of God, to celebrate by deed the kindness which we have experienced, and not return thanks by word only. We ought to become in very deed what I, grounding my belief on the miracles wrought in you, am persuaded that you now are. We exhort you still more to serve God, ever increasing your fear more and more, and advancing on to perfection, that we may be made wise stewards of our life, for which the goodness of God has reserved us. For if it is a command to all of us “to yield ourselves unto God as those that are alive from the dead,”how much more strongly is not this commanded them who have been lifted up from the gates of death? And this, I believe, would be best effected, did we but desire ever to keep the same mind in which we were at the moment of our perils. For, I ween, the vanity of our life came before us, and we felt that all that belongs to man, exposed as it is to vicissitudes, has about it nothing sure, nothing firm. We felt, as was likely, repentance for the past; and we gave a promise for the future, if we were saved, to serve God and give careful heed to ourselves. If the imminent peril of death gave me any cause for reflection, I think that you must have been moved by the same or nearly the same thoughts. We are therefore bound to pay a binding debt, at once joyous at God’s good gift to us, and, at the same time, anxious about the future. I have ventured to make these suggestions to you. It is yours to receive what I say well and kindly, as you were wont to do when we talked together face to face.

Basil of Caesarea, “Letters,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 131.

She hath exchanged earth for heaven

27 Tuesday Sep 2016

Posted by in Biblical Counseling, Thomas Brooks, Uncategorized

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(Thomas Brooks writing to a friend on the loss of his wife):

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I could heartily wish that you and all others concerned in this sad loss, were more taken up in minding the happy exchange that she hath made, than with your present loss.

She hath exchanged earth for heaven,

a wilderness for a paradise,

a prison for a palace,

a house made with hands for one eternal in the heavens, 2 Cor. 5:1, 2.

She hath exchanged imperfection for perfection,

sighing for singing,

mourning for rejoicing,

prayers for praises,

the society of sinful mortals for the company of God, Christ, angels, and the spirits of just men made perfect, Heb. 12:22–24;

an imperfect transient enjoyment of God for a more clear, full, perfect, and permanent enjoyment of God.

She hath exchanged pain for ease,

sickness for health,

a bed of weakness for a bed of spices,

a complete blessedness.

She hath exchanged her brass for silver,

her counters for gold,

and her earthly contentments for heavenly enjoyments.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1, “A String of Pearls” (1657) (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 401.

John Newton: How to Preach the Doctrines of Grace.3

17 Friday Jun 2016

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III.  The Scriptural Testimony

Having considered the practical effects based upon his observation, Newton looked to the Scripture example:

But, not to insist on this, nor to rest the cause on the authority or examples of men, the best of whom are imperfect and fallible, let us consult the Scriptures, which, as they furnish us with the whole subject-matter of our ministry, so they afford us perfect precepts and patterns for its due and orderly dispensation.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 175.

A.  Jesus

Jesus is unquestionably the greatest example of how to properly present the “Gospel”.

  1.  Jesus did not “tickle ears”

The Lord Jesus was the great preacher of free grace, “who spake as never man spake;” and his ministry, while it provided relief for the weary and heavy laden, was eminently designed to stain the pride of all human glory. He knew what was in man, and declared, that “none could come unto him, unless drawn and taught of God;” John 6:44–46.

Ibid.

2.  Yet Jesus did call to repentance.

Newton gives three examples of Jesus preaching which some might consider “legalistic” as opposed to “grace”:

John 6:27 (ESV)27 Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”

John 12:35 (ESV)35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.”

Luke 13:24–27 (ESV)24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’

These passages show Jesus commanding people indiscriminately to obey the call of God. To these passages, one could easily append others:

Mark 1:14–15 (ESV)14 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

This example is especially appropriate, because it calls all to repent in the direct context of proclaiming the “gospel”.

B.  The example of the Apostles

1.No one can fairly accuse the Apostles of having a Pelagian view of human ability

Consider their letters. For example, Paul writes:

Romans 9:16 (ESV) 16 So then it depends not on human will or exertion, but on God, who has mercy.

John writes:

John 1:12–13 (ESV)12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

2.  The Apostles repeatedly called for repentance

There are numerous examples in Acts of an Apostle preaching repentance:

Acts 3:19 (ESV) 19 Repent therefore, and turn back, that your sins may be blotted out,

Newton relies primarily upon the case of Simon Magus. This is a particularly strong example, because Simon Magus was unquestionably an unbeliever at the time Peter calls him to repentance:

Peter’s advice to Simon Magus is very full and express to this point; for though he perceived him to be “in the very gall of bitterness, and in the bond of iniquity,” he exhorted him “to repent, and to pray, if perhaps the thought of his heart might be forgiven.” It may be presumed, that we cannot have stronger evidence that any of our hearers are in a carnal and unconverted state, than Peter had in the case of Simon Magus; and therefore there seems no sufficient reason why we should hesitate to follow the Apostle’s example.

Id at p. 176.

John Newton on the Practical Effects of Faith

15 Monday Feb 2016

Posted by in Biblical Counseling, Faith, John Newton, Preaching, Sanctifictation, Sin, Uncategorized

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Letter VI

Sir,

INTRODUCTION

In the introduction, Newton raises three issues:

1. Faith is more than the means of justification: faith effects a changed life.

The use and importance of faith, as it respects a sinner’s justification before God, has been largely insisted on; but it is likewise of great use and importance in the daily concerns of life. It gives evidence and subsistence to things not seen, and realizes the great truths of the Gospel, so as that they become abiding and living principles of support and direction while we are passing through this wilderness. Thus, it is as the eye and the hand, without which we cannot take one step with certainty, or attempt any service with success.

2A. We should wish that all believers saw the importance of faith transforming their life in practice:

It is to be wished, that this practical exercise of faith were duly attended to by all professors. We should not then meet with so many cases that put us to a stand, and leave us at a great difficulty to reconcile what we see in some of whom we would willingly hope well, with what we read in Scripture of the inseparable concomitants of a true and lively faith.

2B. It should shock us of little those who claim to be Christians differ from others:

For how can we but be staggered, when we hear persons speaking the language of assurance,—that they know their acceptance with God through Christ, and have not the least doubt of their interest in all the promises,—while at the same time we see them under the influence of unsanctified tempers, of a proud, passionate, positive, worldly, selfish, or churlish carriage?

FIRST SECTION: WHAT SHOULD BE THE EVIDENCES OF A TRUE FAITH?

1. True faith would demonstrate itself in a changed life. Too often, Christians are willing to have a change in something drug addictions or profligate sexual immorality: But the Scripture envisions a change “smaller” personal sins, such as pride, material discontentment, harsh speech.

It is not only plain, from the general tenor of Scripture, that a covetous, a proud, or a censorious spirit, are no more consistent with the spirit of the Gospel, than drunkenness or whoredom; but there are many express texts directly pointed against the evils which too often are found amongst professors.

He proves this point from Scripture:

Thus the Apostle James assures us, “That if any man seemeth to be religious, and bridleth not his tongue, his religion is vain;” [James 1:26]

and the Apostle John, “That if any man love the world, the love of the Father is not in him;” and he seems to apply this character to any man, whatever his profession or pretences may be, “who having this world’s goods, and seeing his brother have need, shutteth up his bowels of compassion from him.” [1 John 3:17]

Surely these texts more than intimate, that the faith which justifies the soul does likewise receive from Jesus grace for grace, whereby the heart is purified, and the conversation regulated as becomes the Gospel of Christ.

Objection: Isn’t looking for a changed life “legalism”?

There are too many who would have the ministry of the Gospel restrained to the privileges of believers; and when the fruits of faith, and the tempers of the mind, which should be manifest in those who have “tasted that the Lord is gracious,” are inculcated, think they sufficiently evade all that is said, by calling it legal preaching.

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John Newton’s Ministry Advice

04 Monday Jan 2016

Posted by in Biblical Counseling, Humility, John Newton, Meekness, Ministry, Peacemaking, Peacemaking, Prayer, Preaching, Uncategorized

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Letter V: Advice to a Young Minister

LEAD Technologies Inc. V1.01

Robert C. Chapman

Humility is the secret of fellowship, and pride the secret of division.

R.C. Chapman

The fifth letter is ministry advice to a young man who has set into ministry. The man has asked Newton what to expect in ministry. Newton’s advice should be heeded by anyone who has or will enter into ministry. And, while the letter is directed specifically to the preaching pastor of a congregation, the observations, warnings and encouragements are use to anyone involved in Christian ministry at any level:

General Outline

Greeting  & Commendation

I. You Will Meet With Difficulties

A. Have you prayed?

B. Don’t be naive.

C. Sweet then bitter

D. Encouragement

II. Three Difficulties You Will Meet

A. General Observations

B. Opposition

            1. General

2. Two temptations.

a. The temtpation of anger and bitterness

i. Ruin your work

ii. How to respond.

b. The temptation of self-importance

C. Popularity

1. A danger few will avoid

2. Do not mistake gifts for grace

3. How God protects us.

D. Spiritual Weakness

1. “Hypocrite!”

2. Never preach again.

III. Conclusion

Here is the letter with analysis:

GREETING:

This is a curious introduction. Newton is writing to an (apparently) young man who has recently been ordained to the ministry. However, he does not merely praise young man; he also includes a prayer:

I hope he has given you likewise a heart to devote yourself, without reserve, to his service, and the service of souls for his sake.

As Newton will make clear, the work of a Christian minister can be brutally difficult. Only a man whose heart is devoted to Christ’s service will complete this work.

I. YOU WILL MEET DIFFICULTIES

The body of the letter concerns the difficulties which a minister will meet. Newton first begins with a general statement.

A. Have you prayed?

You have, doubtless, often anticipated in your mind the nature of the service to which you are now called, and made it the subject of much consideration and prayer.

As Newton will make plain, the difficulties of ministry are supernatural: they are snares and temptations, and “natural” responses will only make things make things worse.

B. Dont’ be naive.

I remember being in law school, thinking I had some idea what being a lawyer would be like. I quickly learned, I had only learned enough to later learn how to be a lawyer.

Likewise with pastoral work: One can train, but even those most closely connected to a pastor cannot quite understand the nature of the burden. There is something unique in the weight of ministry:

But a distant view of the ministry is generally very different from what it is found to be when we are actually engaged in it. The young soldier, who has never seen an enemy, may form some general notions of what is before him: but his ideas will be much more lively and diversified when he comes upon the field of battle. If the Lord was to shew us the whole beforehand, who that has a due sense of his own insufficiency and weakness, would venture to engage?

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John Newton’s Letter to a Fearful Friend (2 Cor. 5:10)

21 Saturday Nov 2015

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LETTER III

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A friend of Newton, nearing death, asked him to explain 2 Corinthians 5:10, which states that we will all appear before the judgment seat of Christ.

Newton realized his friend was not merely concerned with an exegetically difficult text: His friend was really concerned with the question of Judgment Day: How will not be put to shame if we are going to still be judged for our sins — even if they are forgiven? Is Christ going to tell everyone every sin I have ever committed? If Christ does this, how will I live?

If Newton merely answered the exegetical question without looking to the heart which underlay that question, he would not have comforted the heart of a friend who was nearing death.

Therefore, Newton begins with (1) an acknowledgement that his friend is nearing death; and (2) some words of comfort:

MY heart congratulates you. What changes and events many in younger life may be reserved to see, who can tell? but your pilgrimage is nearly finished. You stand upon the river’s brink, with the city full in view, waiting and wishing for the appointed hour: you need not be anxious concerning your passage; for every circumstance attending it is already adjusted by Infinite Wisdom and Love, and the King himself will be ready to receive you.

Newton thus first strikes at the heart of the question: Does God really love me? The letter ultimately concerns assurance: Assurance not only of bare salvation, but assurance of welcome? Will I make it to Heaven and then be put to shame?

Newton now comes to state the issue. Notice how he phrases the issue in a willingness to help. Pastoral work can be taxing, and it is easy to not want to respond to one-more question. Moreover, many people think they are intruding or burdening their pastor by asking questions:

While you continue here, I am glad to hear from you, and should be glad to contribute in any way or degree to your satisfaction, or even to shew my willingness, if I can do no more. I can propose little more than the latter, by offering my thoughts on the subject you propose from 2 Cor. 5:10, and the apparent difficulty of understanding that passage in full harmony with the many texts which seem expressly to assert, that the sins of believers are so forgiven as to be remembered no more.

Notice how Newton phrases the question: The difficulty here is that 2 Corinthians 5:10 does not easily harmonize with other passages.

The next paragraph concerns the problem of textual difficulties at all. This understanding of how to handle a text fits with any number of exegetically difficult passages.

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M’Cheyne’s Pastoral Advice

05 Thursday Nov 2015

Posted by in Biblical Counseling, Ministry, Preaching, Robert Murray M'Cheyne

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Photograph of St. Peter's, courtesy of Ewan MacNeilage

TO THE REV. W. C. BURNS

On his agreeing to undertake the charge of St Peter’s, during Mr M‘C.’s absence in Palestine

EDINBURGH       Hill Street, March 22, 1839.

 

Greeting and thankfulness:

       MR DEAR FRIEND,—For I trust I may now reckon you among the number in the truest sense,—I haste to send you a line in answer to your last. I am glad you have made up your mind to begin your spiritual charge over my flock on the first week of April. The Committee have resolved that I leave this on Wednesday next, so that you will not hear from me again till I am away.

Notes: Here is the right of a pastor, of a shepherd: a concern for the people independent of a concern for himself. Too often pastors take pleasure in their work because the congregation likes him. M’Cheyne cares that someone will care for the people, even without him.

First Charge: The pastor cannot convey to others what he does not have in himself. MCheyne gives four specific elements of this charge. Now, even though this is instruction given to a pastor, it is appropriate for all Christians to live in this way: a clear conscience, communion, sanctification, Bible.

Take heed to thyself. Your own soul is your first and greatest care. You know a sound body alone can work with power; much more a healthy soul.

  1. A) Keep a clear conscience through the blood of the Lamb.
  2. B) Keep up close communion with God.
  3. C) Study likeness to Him in all things.
  4. D) Read the Bible for your own growth first, then for your people.

Second Charge: There is a distinction between preaching and lectures. Too often what passes for “expository preaching” is actually just stringing together commentaries with illustrations and something called “application” which is really just “do this”.

Expound much; it is through the truth that souls are to be sanctified, not through essays upon the truth.

Third Charge: How live with the congregation. Allow the congregation to be with you easily: don’t hole up in your study to the exclusion of never knowing the people. This is necessary to be a good pastor, and necessary to be a good preacher. A pastor is more than a preaching machine. Moreover, a man preaches better when he knows the people to whom he preaches.

This charge contains a line which many pastors sadly know. There is an odd thing which happens often between the pastor and the congregation. The pastorate can easily become a lonely place (this is often very bad for the pastor’s wife). There is much to be said and done to help protect pastors and their wives.

Be easy of access, apt to teach, and the Lord teach you and bless you in all you do and say.

You will not find many companions.

Be the more with God.

My dear people are anxiously waiting for you. The prayerful are praying for you.

Fourth Charge: Your strength is in the Lord:

Be of good courage; there remaineth much of the land to be possessed. Be not dismayed, for Christ shall be with thee to deliver thee. Study Isaiah 6, and Jer. 1, and the sending of Moses, and Ps. 51:12, 13, and John 15:26, 27, and the connection in Luke 1:15, 16.

Farewell:

       I shall hope to hear from you when I am away. Your accounts of my people will be a good word to make my heart glad. I am often sore cast down; but the eternal God is my refuge. Now farewell; the Lord make you a faithful steward.—Ever yours, etc

 

 

Robert Murray McCheyne and Andrew A. Bonar, Memoir and Remains of the Rev. Robert Murray McCheyne (Edinburgh; London: Oliphant Anderson & Ferrier, 1894), 180–181.

John Newton’s Counsel in Hope Based Upon Christ (April 29, 1776)

05 Monday Oct 2015

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Pastoral counseling is not merely correction, but must also be of encouragement. The Christian life can only be lived rightly with a view set directly upon the return of Christ and the joy to follow. To see the importance of such a sight of the end, consider this passage from First Peter:

1 Peter 1:3–17 (ESV)

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile,

The explicitly eschatological elements have been highlighted. Note that Peter does not dwell upon the mechanics of the eschaton as much as its present effect upon us. It is the basis for our hope — which puts us in a future orientation. Our present holiness demands upon our future hope. We live now in both hope and fear, which Peter lays as the predicate (at the very least the psychological predicate) for holiness.

John Newton in this letter wants to create an eschatological mind in his reader. Note carefully how he does this:

My dear Miss M****, April 29, 1776.

The pleasantries are short; he moves most quickly to blessings enjoyed by this woman. The letter does not disclose the reason for this encouragement, which is well — because any believer can pick up this letter and apply it; the blessings disclosed herein are the common blessings of the believer, the church and Christ.

I thank you for your last; and I rejoice in the Lord’s goodness to you. To be drawn by love, exempted from those distressing terrors and temptations which some are beset with; to be favoured with the ordinances and means of grace, and connected with those, and with those only, who are disposed and qualified to assist and encourage you in seeking the Saviour; these are peculiar privileges, which all concur in your case: he loves you, he deals gently with you, he provides well for you, and accompanies every outward privilege with his special blessing; and I trust he will lead you on from strength to strength, and shew you still greater things than you have yet seen.

Note the blessings: To be drawn by love. This language sounds like an allusion to,

Hosea 11:4 (ESV)

4    I led them with cords of kindness,

with the bands of love,

and I became to them as one who eases the yoke on their jaws,

and I bent down to them and fed them.

 

When the Father draws the elect (John 6:44), he draws by the cords of kindness, the bands of love. Consider further the movement of the argument: to be drawn is to move from place to another, from one state to another.

Another allusion in this letter is “from strength to strength”:

 

Psalm 84:1–7 (ESV)

1    How lovely is your dwelling place,

O Lord of hosts!

2    My soul longs, yes, faints

for the courts of the Lord;

my heart and flesh sing for joy

to the living God.

3    Even the sparrow finds a home,

and the swallow a nest for herself,

where she may lay her young,

at your altars, O Lord of hosts,

my King and my God.

4    Blessed are those who dwell in your house,

ever singing your praise! Selah

5    Blessed are those whose strength is in you,

in whose heart are the highways to Zion.

6    As they go through the Valley of Baca

they make it a place of springs;

the early rain also covers it with pools.

7    They go from strength to strength;

each one appears before God in Zion.

This is a Psalm with an eschatological movement: First, it is a Psalm of travel. Second, it is a Psalm which promises the transformation of the creation (Baca becomes springs. Third, while the immediate reference to appearing before God is likely the earthly sanctuary, we know that the earthly references the heavenly.

Whether Newton chose the Psalm for an eschatological allusion, I do not know. But there is at least a consonance in his thinking: it is where we are going that orients the Christian life.

Newton also praises the work of the church in this woman’s life: both the ordinances (baptism and the Lord’s Supper) as well as those who able to rightly use the Word of God in assisting the maturity of her soul.

(I know above that I said that the blessings listed in this letter blessings available to every believer. However, sadly, often a local congregation is led by those who are not “disposed and qualified”. That does not mean that the church is not a common blessing of believers. What it does mean is that many sin in the work of ministry, either being unfit for the work by ability or disposition. We must sadly acknowledge this is true.)

Newton now takes an insight from John Calvin’s Institutes, the human being does not rightly know himself until we know ourselves before and in the light of God. While our knowledge of God leads us to greater hope and faith, the knowledge of ourselves leads to a greater sense of our unworthiness:

They whom he teaches are always increasing in knowledge, both of themselves and of him. The heart is deep, and, like Ezekiel’s vision, presents so many chambers of imagery, one within another, that it requires time to get a considerable acquaintance with it, and we shall never know it thoroughly. It is now more than twenty-eight years since the Lord began to open mine to my own view; and from that time to this, almost every day has discovered to me something which till then was unobserved; and the farther I go, the more I seem convinced that I have entered but a little way. A person that travels in some parts of Derbyshire may easily be satisfied that the country is cavernous; but how large, how deep, how numerous the caverns may be, which are hidden from us by the surface of the ground, and what is contained in them, are questions which our nicest inquirers cannot fully answer. Thus I judge of my heart: that it is very deep and dark, and full of evil; but as to particulars, I know not one of a thousand.

But the certain knowledge of our sinfulness, our darkness is no cause for despair — provided this knowledge comes accompanied by a knowledge of the God in Jesus Christ. Newton’s knowledge of his own poverty causes him to rejoice, because it merely underscores the infinite wealth of Christ.

Before we look to this passage, consider our “normal” response: When we feel badly about ourselves, we seek to solve the psychological, emotional, spiritual stress by bolstering our self-esteem. Newton will have none of it. He does nothing to protect himself, but like a true theologian of the cross (rather than a theologian of glory), Newton looks to Christ for all:

And if our own hearts are beyond our comprehension, how much more incomprehensible is the heart of Jesus! If sin abounds in us, grace and love superabound in him: his ways and thoughts are higher than ours, as the heavens are higher than the earth; his love has a height, and depth, and length, and breadth, that passeth all knowledge; and his riches of grace are unsearchable riches, Ephes. 3:8, 18, 19. All that we have received or can receive from him, or know of him in this life, compared with what he is in himself, or what he has for us, is but as the drop of a bucket compared with the ocean, or a single ray of light in respect of the sun. The waters of the sanctuary flow to us at first almost upon a level, ankle deep, so graciously does the Lord condescend to our weakness; but they rise as we advance, and constrain us to cry out, with the Apostle, O the depth! We find before us, as Dr. Watts beautifully expresses it,

A sea of love and grace unknown,

Without a bottom or a shore.

Imagine a poor soul caught in a sin. Our first response is to come, “You are not so bad.” But the truth is that we are all far worse than our public exposure of sin reveals. We know that in ourselves, that is in our flesh, no good thing dwells. We are a mass of rebellion (whether the vilest sin or the strongest morality and self-righteousness) without Christ. Newton will not come and say, we are not so bad. No, we will only learn more and more of the depth of our sin — But Christ! His mercy, glory, righteousness are only magnified by rescuing poor, helpless sinners.

Newton unites this knowledge with his eschatological hope. Our present good from Christ will only grow as we continue on. We will not come to the end and find the depth of the knowledge, we will only begin. Our present desire will only be met with greater satisfaction and greater desire. We will think less or ourselves and more of Christ — and what a joy that will be to be emptied of myself and filled with Him!

O the excellency of the knowledge of Christ! It will be growing upon us through time, yea, I believe through eternity. What an astonishing and what a cheering thought, that this high and lofty One should unite himself to our nature, that so, in a way worthy of his adorable perfections, he might by his Spirit unite us to himself! Could such a thought have arisen in our hearts, without the warrant of his word (but it is a thought which no created mind was capable of conceiving till he revealed it), it would have been presumption and blasphemy; but now he has made it known, it is the foundation of our hope, and an inexhaustible spring of life and joy. Well may we say, Lord what is man, that thou shouldst thus visit him!

 

John Newton’s Letter to Miss M, November 11, 1775

02 Wednesday Sep 2015

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In this letter, John Newton addresses a lady who seems to have been disappointed in some good undertaking. After a brief introduction, he comes to his point:

“One reason why he often disappoints us is, that we may learn to depend on him alone.

While this is not a direct quotation from Scripture, it is a principle which runs through out the Bible. For example, in 2 Corinthians 1, Paul explains that his overwhelming trial had a purpose: “Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead.” 2 Cor. 1:9.

At this point we can err by concluding that all our help from God comes by non-material means; that only a “spiritual” blessing can possibly be of God. Such thinking smacks of gnosticism, and Newton will have none of it. He admits the usefulness of “sensible comforts” but points us to the source of such comforts:

“We are prone, as you observe, to rest too much upon sensible comforts, yet they are very desirable; only, as to the measure and seasons, it is well to be submissive to his will; to be thankful for them when we have them, and humbly waiting for them when we have them not. They are not, however, the proper ground of our hope; a good hope springs from such a sense of our wants, and such a persuasion of his power and grace as engages the heart to venture, upon the warrant of his promises, to trust in him for salvation.

We may use such comforts: when the crowd hungers, Jesus feeds them (John 6:1-14). Yet, we must not trust in such things. Sensible comforts should point us to the one who grants such comforts, not to the comforts themselves (John 6:26).  

A child who receives lunch from his parent should not place his hope in the sandwich, but in his mother who feeds him. The good for the child is relationship with his parent.  In like manner, our good is not the “sensible comfort” God gives us but in the surety of our relationship with God who gives such things. As explained above, God seeks us to seek him (our ultimate good, hope, joy). 
When we realize that the chief end of our existence is to glorify God and enjoy Him forever (Westminster Shorter Catechism, Q. 1), we can understand God’s working:

 “”In a sense, we are often hindering him by our impatience and unbelief; but, strictly speaking, when he really begins the good work, and gives us a desire which will be satisfied with nothing short of himself, he will not be hindered from carrying it on; for he has said, I will work, and none shall let it.”

Newton then anticipates an objection: Must it really be this way? Must my trial have this shape? I once counseled with a man who suffered a grave trial. He said, I could bear trials X, Y and Z (all very painful), but this trial is the one which is too great for me. God, in his wisdom chooses the trial most fit for our soul. 
Now if Newton had said, God has chosen this trial because it is fit for you – it would have easily sounded abusive and uncaring. Therefore, he brings himself into the picture and begins with the proposition: I need such correction:
“”Ah! had it depended upon myself, upon my wisdom or faithfulness, I should have hindered him to purpose, and ruined myself long ago! How often have I grieved and resisted his Spirit! But hereby I have learned more of his patience and tenderness, than I could otherwise have known. He knows our frame, and what effects our evil nature, fomented by the artifices of Satan, will have; he sees us from first to last.”

Note the movement in his argument: He begins with himself and then moves the application to “us”:  “He knows our frame” (an allusion to Psalm 103:14 — you will never be a better counselor, a better pastor, a better Christian than as you know the Scripture).

Newton now comes to the point of correction: but note how the argument moves to Christ. Our trials expose our own weakness: we don’t know if a roof is good until a hard rain. Our trials expose the sin latent in our heart.

“A thousand evils arise in our hearts, a thousand wrongnesses in our conduct, which, as they do arise, are new to ourselves, and perhaps at some times we were ready to think we were incapable of such things; but none of them are new to him, to whom past, present, and future are the same.”

But it is precisely here that Newton displays some pastoral genius (if you will). The exposure of our sin has the tendency to drive the Christian to despair: never one sinned as I! But Newton turns the sin of our sin into a sight of the surpassing love and mercy of God. God knew our sin before we saw it exposed — and yet he loves us:

“The foresight of them did not prevent his calling us by his grace. Though he knew we were vile, and should prove ungrateful and unfaithful, yet he would be found of us; he would knock at the door of our hearts, and gain himself an entrance.  Nor shall they prevent his accomplishing his gracious purpose. It is our part to be abased before him, and quietly to hope and wait for his salvation in the use of his appointed means.”

Having struck, he drives home his point: not only our salvation, but our justification depend upon him. And, to make us know the degree to which we cannot move an inch in our justification without him, our Lord lets us see our sin run wild — like animals–and then brings them to heel (I must say this little bit was a tremendous encouragement to me)

“The power, success, and blessing, are wholly from himself. To make us more sensible of this, he often withdraws from our perceptions: and as, in the absence of the sun, the wild beasts of the forest roam abroad; so, when Jesus hides himself, we presently perceive what is in our hearts, and what a poor shift we can make without him; when he returns, his light chases the evils away, and we are well again. However, they are not dead when most controuled by his presence.”

Before we proceed, consider the profound psychology of Newton’s statement: the animals roaming about are some many things which the psychologist or the psychiatrist would hope to control by drugs or therapy. Here Newton places the problem on a theological basis: those animals can be controlled only by Christ. If the modern Christian Church truly believed this to be so, it would profoundly change the way we consider human beings””

Now Newton pictures the Christian life as a building:

“It is your great and singular mercy, my dear Miss, that he has taught you to seek him so early in life. You are entered in the way of salvation, but you must not expect all at once. The work of grace is compared to the corn, and to a building; the growth of the one, and the carrying forward of the other, are gradual. In a building, for instance, if it be large, there is much to be done in preparing and laying the foundation, before the walls appear above ground; much is doing within, when the work does not seem perhaps to advance without; and when it is considerably forward, yet, being encumbered with scaffolds and rubbish, a by-stander sees it at a great disadvantage, and can form but an imperfect judgment of it.”

At this point, Newton seems to be thinking Paul’s thoughts (1 Cor. 4:4), it is the judgment of God, alone, which matters in the Christian life — and God alone controls the building

“But all this while the architect himself, even from the laying of the first stone, conceives of it according to the plan and design he has formed; he prepares and adjusts the materials, disposing each in its proper time and place, and views it, in idea, as already finished. In due season it is completed, but not in a day. The top-stone is fixed, and then, the scaffolds and rubbish being removed, it appears to others as he intended it should be.”

Newton ends with a doxology — which is the only natural bent of the Christian when considering God. When we consider ourselves — in the light of our indwelling sin & in the light of our savior — we are poor beasts. Yet, when we consider what Savior can and will do, it can only bring praise:

“Men, indeed, often plan what, for want of skill or ability, or from unforeseen disappointments, they are unable to execute: but nothing can disappoint the heavenly Builder; nor will he ever be reproached with forsaking the work of his own hands, or beginning that which he could not or would not accomplish; Phil. 1:6. Let us therefore be thankful for beginnings, and patiently wait the event. His enemies strive to retard the work, as they did when the Jews, by his order, set about rebuilding the Temple: yet it was finished, in defiance of them all.”