Words of Counsel to the Newly Converted # 2
Read mostly the plainest and most practical parts - as the Psalms, the Gospels, and the Epistles - yet neglect not from time to time carefully to peruse the whole, since "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." "This book of the law shall not depart out of your mouth; but you shall meditate therein day and night, that you may observe to do according to all that is written therein - for then you shall make your way prosperous, and then you shall have good success" (2 Tim. 3:16, Joshua 1:8).
And if you would true delight in those blessed truths which the Bible contains, be very careful to read no book that will unfit the mind for heavenly meditation. Don't waste your time in reading foolish tales, and still less, such books as make light of sin. With little difficulty you may always find some interesting book that may give you profitable instruction, and thus prove a help instead of a hindrance to you.
2. Resort continually to the throne of grace. "Pray without ceasing." "In everything by prayer and petition, let your requests be made known unto God."
When you arise in the morning, lift up heart and voice in seeking the strength you require to perform the day's duties, and to meet its various temptations. When you retire to rest, forget not to confess the sins of the day, and to commit yourself into the keeping of your heavenly Father. Store your memory with the short prayers that God Himself has taught us, and offer them in the midst of your ordinary work. Come often to the mercy seat with some such petitions as these:
"Hold me up - and I shall be safe."
"Keep me as the apple of Your eye."
"Create in me a clean heart, O God!"
"Lord help me!"
"Jesus, son of God, have mercy on me!"
And at all times be very earnest in prayer that God would bestow upon you the grace and power of the Holy Spirit. Remember that it is by the Spirit alone, you can have any right views of sin, of the world, of the character of God, and of the love of Christ.
It is by the Spirit also that right feelings and dispositions can be implanted in the heart. Would you be a humble, contrite, meek, holy, loving, happy Christian - would you live for God and be ever doing Christ's work on earth - it can only be as you depend continually upon the aid of the Spirit.
Therefore plead with God His own promise, "If you then, being evil, know how to give good gifts unto your children - how much more shall your heavenly Father give the Holy Spirit to those who ask Him."
3. Value highly the services of the sanctuary. Great are the blessings you may find in a devout and regular attendance at Divine worship. Always go desiring to meet with God, and to hear His voice - and you will not be sent away empty.Join heartily in the holy prayers and praises. Listen to the sermon that is preached with self-application. Specially mark anything that makes you feel uneasy in conscience, or anything that tells you more of the love of Christ. Then try to lift up your voice in singing the praises of God.
When you enter the Church and when you leave it, be careful to avoid all light and worldly conversations, but pray for yourself, your minister, and those who worship with you.
Here also let me add - come regularly to the Holy Communion. Do not turn your back upon that table to which Christ Himself so lovingly invites you. You are not to wait until you are perfect, or until you imagine you have made some great progress in holiness - but Christ would have you come now. If only you trust His grace, He will not reject you however unworthy you may be. All are welcome who confess their sins, and truly turn to the Saviour. Thus coming in faith and repentance, your souls will be strengthened and refreshed. Do not imagine indeed that there is any change in the bread and wine, or that we eat the literal flesh and drink the blood of Christ, as the Church of Rome teaches. It is not thus, that our souls could be fed. Take and eat the bread of remembrance that Christ died for you, and feed on Him in your heart by faith with thanksgiving.
The season of preparation also will be useful in recalling you to quiet thought and prayer, if you have been going astray - and in the ordinance itself Christ will draw near to you, and fix your heart on Himself.
~George Everard~
(continued with # 3)
Saturday, May 25, 2019
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Jesus Christ # 7
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Jesus Christ # 7
Instead of vain conjectures, he spoke from certain experience; he could say, "I received of the Lord, that which I also delivered to you." Instead of accommodating his doctrine to the tastes and judgment of his hearers - he spoke with authority, in the name God whom he served. Instead of losing time in measuring words and syllables, that he might obtain the reputation of a fine speaker - he spoke, from the feeling and fullness of his heart, the words of simplicity and truth! The success of his preaching did not at all depend upon the softness and harmony of his words, and therefore he disdained an attention to those petty ornaments of speech, which were quite necessary to help out the poverty of "man's wisdom."
He sought something else, which those who preach themselves rather than Christ Jesus the Lord, have little reason to expect. I mean, the power and demonstration of the Spirit. He knew that this alone could give him success!
Ministers may learn from him, what to avoid and what to seek for - if they would be useful to their hearers. Men can but declare the truths of the Gospel; it is the Spirit of God who alone can reveal them with power, to the heart of the listener. Nothing less than divine power can present them to the mind in their just importance, and throw light into the soul by which they may be perceived! Nothing less than this power can subdue the will, and open the heart to receive the truth in the love of it. Without this divine power - even Paul would have preached in vain!
From what has been said, we may remark two obvious reasons, among others, why we have so much unsuccessful preaching in our days: either the Gospel truths are given up, or the Gospel simplicity departed from. Where either of these is the case, the Lord refuses His power and blessing.
8. Another observable part of Paul's character, is his sincere humility. In the midst of his eminent and extensive services, he retained a deep sense of the evil part he once acted against the Lord. He speaks of himself, on this account, in the most abasing language, as the chief of sinners and strongly expresses his unworthiness of the grace and apostleship he had received. And though his insight into the mysteries of the Gospel, the communion he maintained with God by faith in His Son, and the beauty of holiness which shone in his life, were all beyond the common measure - yet having, in the same proportion a clearer sense of his obligations, and of the extent and purity of the divine precepts - he thought nothing of his present attainments, in comparison of those greater degrees of grace he was still pressing after. While, in the eyes of others, he appeared not only exemplary - but unequaled, he esteemed himself less than the least of all the saints; (Eph. 3:8) and his patience and condescension towards others, and his acquiescence under all the trying dispensations of providence with which he was exercised - were a proof that this was not as pretended manner of expression - but the genuine dictate of his heart!
To speak of one's self in abasing terms is easy - and such language is often a thin veil, through which the motions of pride may be easily discerned. But though the language of humility may be counterfeited, its real fruits and acting's are inimitable. Here again, Paul is a pattern for Christians.
A humble frame of mind is the strength and ornament of every other grace, and the proper soil wherein they grow! A proud Christian, that is, one who has a high conceit of his own abilities and attainments, is no less a contradiction, than a sober drunkard, or a generous miser. All other seeming excellencies are of no real value, unless accompanied with humility. And though a person should appear to have little more than a consciousness of his own insufficiency, and a teachable dependent spirit, and is waiting upon the Lord, in his appointed way, for instruction and a blessing, he will infallibly thrive as a tree planted by the waterside; for God, who resists the proud, has promised to give grace to the humble (James 4:6).
But, in an especial manner, humility is necessary and beautiful in a minister! The greatest abilities and the most unwearied diligence will not ensure success without it! A secret apprehension of his own importance, will deprive him of the Holy Spirit's assistance, without which he can do nothing! "His arm will be dried up, and his right eye will be darkened;" (Zec. 11:17) for the Lord Almighty has purposed to stain the pride of all human glory, and will honor none but those who abase themselves, and are willing to give all the praise to Him alone!
~John Newton~
(continued with # 8)
Instead of vain conjectures, he spoke from certain experience; he could say, "I received of the Lord, that which I also delivered to you." Instead of accommodating his doctrine to the tastes and judgment of his hearers - he spoke with authority, in the name God whom he served. Instead of losing time in measuring words and syllables, that he might obtain the reputation of a fine speaker - he spoke, from the feeling and fullness of his heart, the words of simplicity and truth! The success of his preaching did not at all depend upon the softness and harmony of his words, and therefore he disdained an attention to those petty ornaments of speech, which were quite necessary to help out the poverty of "man's wisdom."
He sought something else, which those who preach themselves rather than Christ Jesus the Lord, have little reason to expect. I mean, the power and demonstration of the Spirit. He knew that this alone could give him success!
Ministers may learn from him, what to avoid and what to seek for - if they would be useful to their hearers. Men can but declare the truths of the Gospel; it is the Spirit of God who alone can reveal them with power, to the heart of the listener. Nothing less than divine power can present them to the mind in their just importance, and throw light into the soul by which they may be perceived! Nothing less than this power can subdue the will, and open the heart to receive the truth in the love of it. Without this divine power - even Paul would have preached in vain!
From what has been said, we may remark two obvious reasons, among others, why we have so much unsuccessful preaching in our days: either the Gospel truths are given up, or the Gospel simplicity departed from. Where either of these is the case, the Lord refuses His power and blessing.
8. Another observable part of Paul's character, is his sincere humility. In the midst of his eminent and extensive services, he retained a deep sense of the evil part he once acted against the Lord. He speaks of himself, on this account, in the most abasing language, as the chief of sinners and strongly expresses his unworthiness of the grace and apostleship he had received. And though his insight into the mysteries of the Gospel, the communion he maintained with God by faith in His Son, and the beauty of holiness which shone in his life, were all beyond the common measure - yet having, in the same proportion a clearer sense of his obligations, and of the extent and purity of the divine precepts - he thought nothing of his present attainments, in comparison of those greater degrees of grace he was still pressing after. While, in the eyes of others, he appeared not only exemplary - but unequaled, he esteemed himself less than the least of all the saints; (Eph. 3:8) and his patience and condescension towards others, and his acquiescence under all the trying dispensations of providence with which he was exercised - were a proof that this was not as pretended manner of expression - but the genuine dictate of his heart!
To speak of one's self in abasing terms is easy - and such language is often a thin veil, through which the motions of pride may be easily discerned. But though the language of humility may be counterfeited, its real fruits and acting's are inimitable. Here again, Paul is a pattern for Christians.
A humble frame of mind is the strength and ornament of every other grace, and the proper soil wherein they grow! A proud Christian, that is, one who has a high conceit of his own abilities and attainments, is no less a contradiction, than a sober drunkard, or a generous miser. All other seeming excellencies are of no real value, unless accompanied with humility. And though a person should appear to have little more than a consciousness of his own insufficiency, and a teachable dependent spirit, and is waiting upon the Lord, in his appointed way, for instruction and a blessing, he will infallibly thrive as a tree planted by the waterside; for God, who resists the proud, has promised to give grace to the humble (James 4:6).
But, in an especial manner, humility is necessary and beautiful in a minister! The greatest abilities and the most unwearied diligence will not ensure success without it! A secret apprehension of his own importance, will deprive him of the Holy Spirit's assistance, without which he can do nothing! "His arm will be dried up, and his right eye will be darkened;" (Zec. 11:17) for the Lord Almighty has purposed to stain the pride of all human glory, and will honor none but those who abase themselves, and are willing to give all the praise to Him alone!
~John Newton~
(continued with # 8)
Saturday, May 18, 2019
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Christ # 6
An Essay on the Character of the Apostle Paul Considered as an Example and Pattern of a Minister of Christ # 6
True Christian zeal is often grieved - but cannot be provoked. The zealous Christian is strictly observant of his own failings, candid and tender to the faults of others; he knows what allowances are due to the frailty of human nature, and the temptations of the present state, and willingly makes all the allowances possible. And though he dares not call evil good, cannot but judge according to the rule of Scripture - yet he will conceal the infirmities of men as much as he can. He will not speak of them without just cause, much less will he aggravate their case; or boast himself over them!
Such was the zeal of our apostle: bold and intrepid in the cause of God and truth, unwearied in service, inflexible in danger. When duty called, he was not to be restrained either by the threats of enemies, the solicitations of friends, or the prospect of any hardships to which he might be exposed. He cheerfully endured hunger and thirst, watching and weariness, poverty and contempt, and counted not his life dear - so that he might fulfill the great purposes of the ministry which he had received of the Lord.
But at the same time, in all his interaction with men - he was gentle, mild, and compassionate. He pursued the peace, and accommodated himself to the weakness, of all about him. When he might command - he used entreaties. When he met with harsh and injurious treatment - he bore it patiently, and, if opportunity offered, requited it with kindness. Thus as he had drunk of the spirit of Jesus - so he walked in the steps of his Lord and Master.
All who bear the name of ministers of Christ, would do well to examine how far their tempers and conduct are conformable to Paul's. Are there not too many who widely differ from him? Where he was immovable as an iron pillar - they are flexible and yielding as a reed waving in the wind, suiting their doctrines and practice to the depraved taste of the world, and prostituting their talents and calling to the unworthy pursuit of selfish ambition and applause!
On the other hand, in things less essential, or not commanded, they invade the rights of the private judgment of others, and attempt to bind heavy yokes and impositions upon those whom Christ has made free. And while they readily tolerate false doctrine and immorality - they exert all their strength and subtlety to disquiet or suppress those who differ from them in the slightest issue, if they profess to differ for conscience' sake. But Jesus has no such 'ministers'! their claim is utterly vain! None but those who are ignorant of the plainest truths can allow them this character; their tempers, their behavior, the tenor of their professed instructions, and the total lack of efficacy and influence in their ministrations, plainly demonstrate that Christ neither sent them nor owns them!
7. Having considered the subject matter and the leading views of the apostle's ministry - it may be proper to take some notice of his manner as a preacher. This he reminds the Corinthians of. They were reputed as an educated an clever people. Paul was aware of their character, and expresses himself as if he had been deliberating before he saw them, in what way he would address them with the fairest probability of success. He tells them, that he determined to know nothing among them but Jesus Christ, and Him crucified; including, in this one comprehensive expression, the whole scheme of Gospel doctrine.
And as to the manner in which he delivered this doctrine, he says, "My speech and my preaching was not with enticing words of man's wisdom - but in demonstration of the Spirit and with power." We are sure that he did not renounce justness of reasoning, or propriety of expression. In these respects he exceeded their most admired orators, as may appear to any who have skill to compare his epistles and discourses with the performances of the Greek writers. But he renounced "the enticing," or plausible, "words of man's wisdom." In the term "man's wisdom," may be included - whatever the natural faculties of man are capable of discovering or receiving, independent of the peculiar teaching of the Spirit of God. "Enticing words of man's wisdom" may include all those ways and arts which the wise men of the world have used, or approved, as most effectual to express, adorn, or defend their own wise sentiments and discoveries. These, and the methods of setting them off to advantage, have been divided into many branches, and dignified with high sounding names.
But all the efforts of man's wisdom, considered as engaged in the subjects of religion, may be summed up in three particulars:
A. A vain inquiry into things which lie wholly beyond the capacity of man in his present state, and which can only be discovered by supernatural revelation.
B. A vain attempt to account for everything according to the light and principles of depraved reason.
C. A studious exactness in language, either an easy flow of words to please and amuse the ear, or a torrent of strong and figurative expressions to engage the passions, according as a different taste or fashion happens to prevail.
It would be too dry a task to illustrate these points, by adducing specimens of each from the works of the ancient and modern philosophers; but if we had no other employment in hand, it would be easy to show that man's wisdom, in the first sense, is Uncertainty; in the second, Prejudice; in the third, Imposition and artifice. It is sufficient for my present purpose, that the apostle renounced them all.
~John Newton~
(continued with # 7)
True Christian zeal is often grieved - but cannot be provoked. The zealous Christian is strictly observant of his own failings, candid and tender to the faults of others; he knows what allowances are due to the frailty of human nature, and the temptations of the present state, and willingly makes all the allowances possible. And though he dares not call evil good, cannot but judge according to the rule of Scripture - yet he will conceal the infirmities of men as much as he can. He will not speak of them without just cause, much less will he aggravate their case; or boast himself over them!
Such was the zeal of our apostle: bold and intrepid in the cause of God and truth, unwearied in service, inflexible in danger. When duty called, he was not to be restrained either by the threats of enemies, the solicitations of friends, or the prospect of any hardships to which he might be exposed. He cheerfully endured hunger and thirst, watching and weariness, poverty and contempt, and counted not his life dear - so that he might fulfill the great purposes of the ministry which he had received of the Lord.
But at the same time, in all his interaction with men - he was gentle, mild, and compassionate. He pursued the peace, and accommodated himself to the weakness, of all about him. When he might command - he used entreaties. When he met with harsh and injurious treatment - he bore it patiently, and, if opportunity offered, requited it with kindness. Thus as he had drunk of the spirit of Jesus - so he walked in the steps of his Lord and Master.
All who bear the name of ministers of Christ, would do well to examine how far their tempers and conduct are conformable to Paul's. Are there not too many who widely differ from him? Where he was immovable as an iron pillar - they are flexible and yielding as a reed waving in the wind, suiting their doctrines and practice to the depraved taste of the world, and prostituting their talents and calling to the unworthy pursuit of selfish ambition and applause!
On the other hand, in things less essential, or not commanded, they invade the rights of the private judgment of others, and attempt to bind heavy yokes and impositions upon those whom Christ has made free. And while they readily tolerate false doctrine and immorality - they exert all their strength and subtlety to disquiet or suppress those who differ from them in the slightest issue, if they profess to differ for conscience' sake. But Jesus has no such 'ministers'! their claim is utterly vain! None but those who are ignorant of the plainest truths can allow them this character; their tempers, their behavior, the tenor of their professed instructions, and the total lack of efficacy and influence in their ministrations, plainly demonstrate that Christ neither sent them nor owns them!
7. Having considered the subject matter and the leading views of the apostle's ministry - it may be proper to take some notice of his manner as a preacher. This he reminds the Corinthians of. They were reputed as an educated an clever people. Paul was aware of their character, and expresses himself as if he had been deliberating before he saw them, in what way he would address them with the fairest probability of success. He tells them, that he determined to know nothing among them but Jesus Christ, and Him crucified; including, in this one comprehensive expression, the whole scheme of Gospel doctrine.
And as to the manner in which he delivered this doctrine, he says, "My speech and my preaching was not with enticing words of man's wisdom - but in demonstration of the Spirit and with power." We are sure that he did not renounce justness of reasoning, or propriety of expression. In these respects he exceeded their most admired orators, as may appear to any who have skill to compare his epistles and discourses with the performances of the Greek writers. But he renounced "the enticing," or plausible, "words of man's wisdom." In the term "man's wisdom," may be included - whatever the natural faculties of man are capable of discovering or receiving, independent of the peculiar teaching of the Spirit of God. "Enticing words of man's wisdom" may include all those ways and arts which the wise men of the world have used, or approved, as most effectual to express, adorn, or defend their own wise sentiments and discoveries. These, and the methods of setting them off to advantage, have been divided into many branches, and dignified with high sounding names.
But all the efforts of man's wisdom, considered as engaged in the subjects of religion, may be summed up in three particulars:
A. A vain inquiry into things which lie wholly beyond the capacity of man in his present state, and which can only be discovered by supernatural revelation.
B. A vain attempt to account for everything according to the light and principles of depraved reason.
C. A studious exactness in language, either an easy flow of words to please and amuse the ear, or a torrent of strong and figurative expressions to engage the passions, according as a different taste or fashion happens to prevail.
It would be too dry a task to illustrate these points, by adducing specimens of each from the works of the ancient and modern philosophers; but if we had no other employment in hand, it would be easy to show that man's wisdom, in the first sense, is Uncertainty; in the second, Prejudice; in the third, Imposition and artifice. It is sufficient for my present purpose, that the apostle renounced them all.
~John Newton~
(continued with # 7)
Words of Counsel to the Newly Converted # 1
Words of Counsel to the Newly Converted # 1
The question that is here proposed must naturally arise in the minds of all those who have truly given themselves to God.
The vow you have lately made has been marked in Heaven. God has heard that profession which your lips have uttered - and He calls upon you henceforth to serve Him only. If you understand the character of the service in which you have engaged, if you have been thoroughly honest in the promise you have made - will you not pause and consider how you may faithfully carry out these obligations? Will you not ask in all earnestness - "Lord, what will You have me to do?"
I will endeavor, from the Word of God, to answer this inquiry. I will strive to point out to you the path which, by God's grace, you should daily tread.
First, of all, let me remind you, that steadfast perseverance in well-doing is the best proof that your profession is sincere. You must not depend on any mere feelings, or any temporary excitement - these may be only as the morning cloud that passes away. Neither must you rely upon any resolutions and determinations which you have formed - these may prove as the new ropes with which Sampson was bound, and may be snapped asunder in the first moment of temptation.
It is not by these, however necessary they may be - but by a quiet, abiding continuance in holy living and holy walking, that you will prove yourself to be in truth one of the Lord's followers. Hearken to the words of Christ Himself: "If you continue in my Word then are you My disciples indeed; and you shall know the truth, and the truth shall make you free." Hear again the words of Paul: "We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end."
How may you hope to do this? By what means may you be enabled to continue Christ's faithful soldier and servant to your life's end?
Go back again - and yet again, to foundation truths. There are great truths which we need to carry with us as our companions even to the last day of our pilgrimage, and all our strength and progress in the Divine life depends upon the grasp we take of them. We never get beyond them. They are as necessary when we are close to the promised inheritance - as when we first set out.
Our own exceeding sinfulness, the utter worthlessness of any righteousness that we can bring, our utter inability to do anything good of ourselves, the cleansing power of the blood of Christ, the might and grace of His Spirit to mortify sin and to renew the soul in the image of God, the prefect freeness of His invitations to all who will come to Him, His faithfulness and tender care towards the nearest of His flock - such truths as these the Christian needs every day, every hour of his life. Make them the subject of frequent meditation. Let them, by the Spirit's power, be engrafted more and more deeply upon your heart and memory.
Especially remember, that by the exercise of faith in Christ, you will receive all spiritual gifts and blessings out of His fullness, and thus daily grow in grace.
What was the secret of Paul's zeal and steadfastness in the service of Christ? He himself has told us: "The just shall live by faith." This was the key-note of his ministry, and his strength in every conflict. Thrice he repeats this sentence. In writing to the Church in Rome, to the Galatians, and to the Hebrews, he lays it down in each case as a truth which should never be forgotten. What this faith is by which the Christian is to be upheld, he declares in another place: "The life which I now live in the flesh, I live by the faith in the Son of God, who loved me, and gave Himself for me" (Galatians 2:20).
To exercise the same faith in the Son of God is most necessary. In every need, we must make a fresh application to Him for the grace that is requisite. "There is one promise upon which I live," said a Christian woman, "and it is this, 'Him that comes unto Me, I will never cast out.' I go to Christ in the strength of this promise a hundred times a day." Follow in your life an example like this. Never be weary of calling upon Christ - and He will never be weary of hearing your cry. Whatever doubts may cross your mind as to you salvation, whatever fears as to whether you be indeed a Christian - yet this is certain - the door is still open, Christ is still full of grace and mercy, and He will never reject a sinner on his first application, or a backslider on his return to Him. Therefore turn again in faith, and every fear shall flee away.
No good word, or work, or thought
Bring I to gain Your grace:
Pardon I accept unbought,
Your offer I embrace.
Coming, as at first I came,
To take and not bestow on Thee;
Friend of sinners, spotless Lamb,
Your blood was shed for me!
Feed constantly in the green pastures which the good Shepherd provides for His flock. Especially would I name five of these green pastures where Christ nourishes and strengthens the sols of those that love Him.
1. Be diligent in the study of Holy Scripture. Make it your daily practice to read some portion of your Bible with real attention, and with dependence upon the Spirit's aid. As you read, often stay awhile and ask yourself: What does this mean? What duty does this teach me? Of what sin does this remind me? How does this warning or promise speak to myself?
~George Everard~
(continued with # 2)
The question that is here proposed must naturally arise in the minds of all those who have truly given themselves to God.
The vow you have lately made has been marked in Heaven. God has heard that profession which your lips have uttered - and He calls upon you henceforth to serve Him only. If you understand the character of the service in which you have engaged, if you have been thoroughly honest in the promise you have made - will you not pause and consider how you may faithfully carry out these obligations? Will you not ask in all earnestness - "Lord, what will You have me to do?"
I will endeavor, from the Word of God, to answer this inquiry. I will strive to point out to you the path which, by God's grace, you should daily tread.
First, of all, let me remind you, that steadfast perseverance in well-doing is the best proof that your profession is sincere. You must not depend on any mere feelings, or any temporary excitement - these may be only as the morning cloud that passes away. Neither must you rely upon any resolutions and determinations which you have formed - these may prove as the new ropes with which Sampson was bound, and may be snapped asunder in the first moment of temptation.
It is not by these, however necessary they may be - but by a quiet, abiding continuance in holy living and holy walking, that you will prove yourself to be in truth one of the Lord's followers. Hearken to the words of Christ Himself: "If you continue in my Word then are you My disciples indeed; and you shall know the truth, and the truth shall make you free." Hear again the words of Paul: "We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end."
How may you hope to do this? By what means may you be enabled to continue Christ's faithful soldier and servant to your life's end?
Go back again - and yet again, to foundation truths. There are great truths which we need to carry with us as our companions even to the last day of our pilgrimage, and all our strength and progress in the Divine life depends upon the grasp we take of them. We never get beyond them. They are as necessary when we are close to the promised inheritance - as when we first set out.
Our own exceeding sinfulness, the utter worthlessness of any righteousness that we can bring, our utter inability to do anything good of ourselves, the cleansing power of the blood of Christ, the might and grace of His Spirit to mortify sin and to renew the soul in the image of God, the prefect freeness of His invitations to all who will come to Him, His faithfulness and tender care towards the nearest of His flock - such truths as these the Christian needs every day, every hour of his life. Make them the subject of frequent meditation. Let them, by the Spirit's power, be engrafted more and more deeply upon your heart and memory.
Especially remember, that by the exercise of faith in Christ, you will receive all spiritual gifts and blessings out of His fullness, and thus daily grow in grace.
What was the secret of Paul's zeal and steadfastness in the service of Christ? He himself has told us: "The just shall live by faith." This was the key-note of his ministry, and his strength in every conflict. Thrice he repeats this sentence. In writing to the Church in Rome, to the Galatians, and to the Hebrews, he lays it down in each case as a truth which should never be forgotten. What this faith is by which the Christian is to be upheld, he declares in another place: "The life which I now live in the flesh, I live by the faith in the Son of God, who loved me, and gave Himself for me" (Galatians 2:20).
To exercise the same faith in the Son of God is most necessary. In every need, we must make a fresh application to Him for the grace that is requisite. "There is one promise upon which I live," said a Christian woman, "and it is this, 'Him that comes unto Me, I will never cast out.' I go to Christ in the strength of this promise a hundred times a day." Follow in your life an example like this. Never be weary of calling upon Christ - and He will never be weary of hearing your cry. Whatever doubts may cross your mind as to you salvation, whatever fears as to whether you be indeed a Christian - yet this is certain - the door is still open, Christ is still full of grace and mercy, and He will never reject a sinner on his first application, or a backslider on his return to Him. Therefore turn again in faith, and every fear shall flee away.
No good word, or work, or thought
Bring I to gain Your grace:
Pardon I accept unbought,
Your offer I embrace.
Coming, as at first I came,
To take and not bestow on Thee;
Friend of sinners, spotless Lamb,
Your blood was shed for me!
Feed constantly in the green pastures which the good Shepherd provides for His flock. Especially would I name five of these green pastures where Christ nourishes and strengthens the sols of those that love Him.
1. Be diligent in the study of Holy Scripture. Make it your daily practice to read some portion of your Bible with real attention, and with dependence upon the Spirit's aid. As you read, often stay awhile and ask yourself: What does this mean? What duty does this teach me? Of what sin does this remind me? How does this warning or promise speak to myself?
~George Everard~
(continued with # 2)
Saturday, May 11, 2019
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a minister of Jesus Christ # 5
An Essay on the Character of the Apostle Paul Considered as an Example and Pattern of a Minister of Jesus Christ #5
He saw too many false teachers, who, under the sanction of a minister, made merchandise of souls, and he not only severely censured them - but by this self-denial, which they were unable to imitate - he manifested the vanity of their pretenses in setting themselves forth as the apostles of Christ. This seems to have been his chief design in it, and the reason of his repeating, with so much earnestness, his determination to take nothing from the Corinthians, who were too much inclined to listen to some of these teachers, to his disadvantage. But whatever parade they might make of gifts or zeal, or however they might presume to equal themselves to him in other respects; he knew they would not attempt to share with him - in the glory of preaching the Gospel freely, which was diametrically inconsistent with their whole design!
The circumstances with us are so far different, that, in proposing Paul as a pattern of unselfishness, we do not lay a stress upon his preaching the Gospel without expense to his hearers. Yet, in his noble contempt of worldly advantage, and making everything stoop to the great ends of his mission - he stands as a precedent to all Christian ministers in succeeding times! In those passages of his epistles to Timothy and Titus, where the negative part of a minister's character is given, this is constantly one branch of it; and as constantly the word is compounded with the epithet, filthy - "not given to filthy lucre," to intimate that nothing can be more dishonest or dishonorable, than to enter the Christian ministry for mercenary reasons! Nor is this the judgment of Scripture only - but the general voice of mankind.
Nothing is a greater bar to a minister's usefulness, or renders his person and labors more contemptible, than a known attachment to money, a grasping fist, and a hard heart! Those who enter into the pastor's office for filthy lucre, who are less concerned for the flock - than fleece, who employ all their arts and influence to exchange a lesser benefit for a greater, or to superadd one benefit to another - may obtain the reward they seek! But of all the methods of acquiring wealth, which do not directly expose a man to the lash of human laws - this is the most to be lamented and avoided!
If the Scriptures are true; if Paul was a servant of Christ; and if the authority of his precepts and example is still binding - a day will come when mercenary preachers will wish they had begged their bread from door to door, or been chained as slaves to the oar of a galley for life - rather than have presumed to intrude into the church upon such base and unworthy motives! It is to be feared that too many read the awful denunciations upon this head, in the prophets Jeremiah and Ezekiel with indifference, as supposing they only relate to the Jews who lived at that time. But they are equally applicable to all who prostitute the Word and worship of God - to the purposes of ambition and avarice!
6. From the foregoing particulars we may collect the idea of true Christian zeal, as exemplified in our apostle. Hardly any word in our language is more misunderstood or abused, than zeal. It is used in the New Testament in both a good or bad sense - and it is considered as a vice or virtue, according to its object and principle.
In the BAD sense it sometimes denotes envy, indignation, or disdain, an obstinate and ignorant opposition to the truth, a misguided warmth in unnecessary things, and a contentious, disputatious temper. A zeal replete with these traits has too frequently been the bane and opprobrium of the Christian church!
But, "It is GOOD to be zealous, provided the purpose is good," (Galatians 4:17) and then it is sinful to be otherwise. Our passions were not given us in vain. When the judgment is well informed, and the understanding duly enlightened by the Word of God: the more warmth - the better.
But this warmth and earnestness, in an ignorant or prejudiced person, is dangerous and hurtful to himself and others! False zeal spends its strength in defense of names and forms, the externals of religion, or the inventions of men! False zeal would willingly call for fire from heaven; but, unable to do this, it kindles the flame of persecution, and, if not providentially restrained, wages war with the peace, comfort, and liberty of all who disdain to wear its chains. The objects it seeks to harm are generally the quiet in the land, and those who worship God in spirit and truth. In a word false zeal resembles the craft by which it works - and is earthly, sensual, devilish.
But the true Christian zeal is a heavenly gentle flame. It shines and warms - but knows not to destroy. It is the Spirit of Christ, infused with a sense of His love into the heart. It is a generous philanthropy and benevolence, which, like the light of the sun, diffuses itself to every object, and longs to be the instrument of good, if possible, to the whole race of mankind. A sense of the worth of souls, the importance of unseen and eternal realities, and the dreadful condition of unawakened sinners - makes it, indeed, earnest and importunate; but this it shows - not by bitterness and constraint - but by an unwearied perseverance in attempting to overcome evil with good. It returns blessings for curses, prayers for harsh treatment, and, though often reviled and affronted, cannot be discouraged from renewed efforts to make others partakers of the happiness itself possesses.
~John Newton~
(continued with # 6)
He saw too many false teachers, who, under the sanction of a minister, made merchandise of souls, and he not only severely censured them - but by this self-denial, which they were unable to imitate - he manifested the vanity of their pretenses in setting themselves forth as the apostles of Christ. This seems to have been his chief design in it, and the reason of his repeating, with so much earnestness, his determination to take nothing from the Corinthians, who were too much inclined to listen to some of these teachers, to his disadvantage. But whatever parade they might make of gifts or zeal, or however they might presume to equal themselves to him in other respects; he knew they would not attempt to share with him - in the glory of preaching the Gospel freely, which was diametrically inconsistent with their whole design!
The circumstances with us are so far different, that, in proposing Paul as a pattern of unselfishness, we do not lay a stress upon his preaching the Gospel without expense to his hearers. Yet, in his noble contempt of worldly advantage, and making everything stoop to the great ends of his mission - he stands as a precedent to all Christian ministers in succeeding times! In those passages of his epistles to Timothy and Titus, where the negative part of a minister's character is given, this is constantly one branch of it; and as constantly the word is compounded with the epithet, filthy - "not given to filthy lucre," to intimate that nothing can be more dishonest or dishonorable, than to enter the Christian ministry for mercenary reasons! Nor is this the judgment of Scripture only - but the general voice of mankind.
Nothing is a greater bar to a minister's usefulness, or renders his person and labors more contemptible, than a known attachment to money, a grasping fist, and a hard heart! Those who enter into the pastor's office for filthy lucre, who are less concerned for the flock - than fleece, who employ all their arts and influence to exchange a lesser benefit for a greater, or to superadd one benefit to another - may obtain the reward they seek! But of all the methods of acquiring wealth, which do not directly expose a man to the lash of human laws - this is the most to be lamented and avoided!
If the Scriptures are true; if Paul was a servant of Christ; and if the authority of his precepts and example is still binding - a day will come when mercenary preachers will wish they had begged their bread from door to door, or been chained as slaves to the oar of a galley for life - rather than have presumed to intrude into the church upon such base and unworthy motives! It is to be feared that too many read the awful denunciations upon this head, in the prophets Jeremiah and Ezekiel with indifference, as supposing they only relate to the Jews who lived at that time. But they are equally applicable to all who prostitute the Word and worship of God - to the purposes of ambition and avarice!
6. From the foregoing particulars we may collect the idea of true Christian zeal, as exemplified in our apostle. Hardly any word in our language is more misunderstood or abused, than zeal. It is used in the New Testament in both a good or bad sense - and it is considered as a vice or virtue, according to its object and principle.
In the BAD sense it sometimes denotes envy, indignation, or disdain, an obstinate and ignorant opposition to the truth, a misguided warmth in unnecessary things, and a contentious, disputatious temper. A zeal replete with these traits has too frequently been the bane and opprobrium of the Christian church!
But, "It is GOOD to be zealous, provided the purpose is good," (Galatians 4:17) and then it is sinful to be otherwise. Our passions were not given us in vain. When the judgment is well informed, and the understanding duly enlightened by the Word of God: the more warmth - the better.
But this warmth and earnestness, in an ignorant or prejudiced person, is dangerous and hurtful to himself and others! False zeal spends its strength in defense of names and forms, the externals of religion, or the inventions of men! False zeal would willingly call for fire from heaven; but, unable to do this, it kindles the flame of persecution, and, if not providentially restrained, wages war with the peace, comfort, and liberty of all who disdain to wear its chains. The objects it seeks to harm are generally the quiet in the land, and those who worship God in spirit and truth. In a word false zeal resembles the craft by which it works - and is earthly, sensual, devilish.
But the true Christian zeal is a heavenly gentle flame. It shines and warms - but knows not to destroy. It is the Spirit of Christ, infused with a sense of His love into the heart. It is a generous philanthropy and benevolence, which, like the light of the sun, diffuses itself to every object, and longs to be the instrument of good, if possible, to the whole race of mankind. A sense of the worth of souls, the importance of unseen and eternal realities, and the dreadful condition of unawakened sinners - makes it, indeed, earnest and importunate; but this it shows - not by bitterness and constraint - but by an unwearied perseverance in attempting to overcome evil with good. It returns blessings for curses, prayers for harsh treatment, and, though often reviled and affronted, cannot be discouraged from renewed efforts to make others partakers of the happiness itself possesses.
~John Newton~
(continued with # 6)
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Jesus Christ # 4
An Essay on the Character of the Apostle Paul Considered as an Example and Pattern of a Minister of Jesus Christ #4
These then, are the essentials of religion; and though they are produced by the same power of the Holy Spirit, and derived from a knowledge of the same truths, and therefore cannot be separated, they may properly be distinguished - for the conviction of those who pretend to one without the other. The most specious appearances of holiness, which are not accompanied with faith in Christ, may be safely rejected as counterfeits! On the other hand, a profession of faith which is not evidenced by the fruits of holiness, by gracious tempers, and a tenor of life befitting the Gospel - is dead, deluding, and destructive!
If the question is removed another step, and it should be asked, "which, or how many, of the doctrines of Scripture are necessary to produce the faith and holiness supposed requisite?" It may suffice to say, that, in the nature of things, no person can be expected to believe in Christ, until convinced of his need of Him, and of His ability, as a Saviour, fully to answer his expectations. And as a supreme love to God, and a hatred of all sin - are evidently included in the idea of holiness, it supposes a disposition of mind which every man's experience proves to be beyond the power of fallen human nature. And therefore a competent knowledge and cordial acceptance of what the Scripture teaches concerning the nature and desert of sin; the person and mediatory acts of Christ; the causes, ends, and effects of His mediation; together with the necessity of that change of heart which is expressed by a being born again - appear to be essentially necessary to that faith and holiness which are described in the Gospel.
The secondary points of religion include all those particulars of revelation which a person possessed of the above-mentioned essentials, may as yet be unacquainted with, or unable to judge of with certainty. A careful application to the Scripture, a diligent waiting upon God in prayer, and an improvement of the means of grace - will, by the divine blessing, which is promised to those who seek in this manner - increase our light, comprehension, and certainty, with regard to these points; which, though not essentially necessary to the being of a Christian, are exceedingly conducive to his well-being, to his growth and establishment in the truth.
This subject may be, perhaps, illustrated from the physical body, in which what we call the vital parts may be considered as essential to life, because there can be no life without them. We may easily conceive that a man may life without an arm or leg, or several members and organs, which, though highly valuable for use and comfort, are not necessarily connected with life. But if we conceive of him as deprived of his head, heart, or lungs - we can no longer consider him as living. Yet it is desirable to have a body not only barely alive - but thriving.
Just so in true religion: those who are truly partakers of it, will not too curiously inquire - how much knowledge, or what degree of practice - is barely consistent with a possibility of life. But they will earnestly desire to be acquainted with the whole will of God, and that every part of it may have a suitable influence upon their practice.
But, in the mean time, a consolation is provided, in the promises of God made to those who have received the seeds of faith and true holiness, against the fears, doubts, and involuntary mistakes which, from remaining ignorance, they are yet subject to. God will supply what is lacking, pardon what is amiss, and lead them on from strength to strength. They are to walk by the light already afforded, to wait on Him for an increase, to be wary of themselves, and gentle to others. And things which as yet, they do not understand, God will, in His due time, reveal to them. But to return from this digression:
5. Every part of Paul's history and writings demonstrates unselfish spirit, and that his uncommon labors were directed to no other ends than the glory of God and the good of men. No man had, probably, so great an influence over his hearers, or could have a juster claim, from the nature and number of his services, to a suitable provision for himself. But he could say, with truth, "I will not burden you, for I am not seeking what you have - but you!" To cut off all occasions of misapprehension on this head, he usually submitted to work with his own hands rather than be dependent on his friends.
~John Newton~
(continued with # 5)
These then, are the essentials of religion; and though they are produced by the same power of the Holy Spirit, and derived from a knowledge of the same truths, and therefore cannot be separated, they may properly be distinguished - for the conviction of those who pretend to one without the other. The most specious appearances of holiness, which are not accompanied with faith in Christ, may be safely rejected as counterfeits! On the other hand, a profession of faith which is not evidenced by the fruits of holiness, by gracious tempers, and a tenor of life befitting the Gospel - is dead, deluding, and destructive!
If the question is removed another step, and it should be asked, "which, or how many, of the doctrines of Scripture are necessary to produce the faith and holiness supposed requisite?" It may suffice to say, that, in the nature of things, no person can be expected to believe in Christ, until convinced of his need of Him, and of His ability, as a Saviour, fully to answer his expectations. And as a supreme love to God, and a hatred of all sin - are evidently included in the idea of holiness, it supposes a disposition of mind which every man's experience proves to be beyond the power of fallen human nature. And therefore a competent knowledge and cordial acceptance of what the Scripture teaches concerning the nature and desert of sin; the person and mediatory acts of Christ; the causes, ends, and effects of His mediation; together with the necessity of that change of heart which is expressed by a being born again - appear to be essentially necessary to that faith and holiness which are described in the Gospel.
The secondary points of religion include all those particulars of revelation which a person possessed of the above-mentioned essentials, may as yet be unacquainted with, or unable to judge of with certainty. A careful application to the Scripture, a diligent waiting upon God in prayer, and an improvement of the means of grace - will, by the divine blessing, which is promised to those who seek in this manner - increase our light, comprehension, and certainty, with regard to these points; which, though not essentially necessary to the being of a Christian, are exceedingly conducive to his well-being, to his growth and establishment in the truth.
This subject may be, perhaps, illustrated from the physical body, in which what we call the vital parts may be considered as essential to life, because there can be no life without them. We may easily conceive that a man may life without an arm or leg, or several members and organs, which, though highly valuable for use and comfort, are not necessarily connected with life. But if we conceive of him as deprived of his head, heart, or lungs - we can no longer consider him as living. Yet it is desirable to have a body not only barely alive - but thriving.
Just so in true religion: those who are truly partakers of it, will not too curiously inquire - how much knowledge, or what degree of practice - is barely consistent with a possibility of life. But they will earnestly desire to be acquainted with the whole will of God, and that every part of it may have a suitable influence upon their practice.
But, in the mean time, a consolation is provided, in the promises of God made to those who have received the seeds of faith and true holiness, against the fears, doubts, and involuntary mistakes which, from remaining ignorance, they are yet subject to. God will supply what is lacking, pardon what is amiss, and lead them on from strength to strength. They are to walk by the light already afforded, to wait on Him for an increase, to be wary of themselves, and gentle to others. And things which as yet, they do not understand, God will, in His due time, reveal to them. But to return from this digression:
5. Every part of Paul's history and writings demonstrates unselfish spirit, and that his uncommon labors were directed to no other ends than the glory of God and the good of men. No man had, probably, so great an influence over his hearers, or could have a juster claim, from the nature and number of his services, to a suitable provision for himself. But he could say, with truth, "I will not burden you, for I am not seeking what you have - but you!" To cut off all occasions of misapprehension on this head, he usually submitted to work with his own hands rather than be dependent on his friends.
~John Newton~
(continued with # 5)
Saturday, May 4, 2019
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Christ # 3
An Essay on the Character of the Apostle Paul Considered as an Example and Pattern of a Minister of Christ # 3
4. But though Paul was so tenacious of the great foundation-truths of the Gospel, and would not admit or connive at any doctrine that interfered with them, he exercised, upon all occasions - a great tenderness to weak consciences, in matters that were not essential to the faith, and when the scruples were owing rather to a lack of clear light - than to obstinacy. This was evident in his conduct with regard to the great controversy that soon took place between the Jewish and Gentile converts, about the distinction of meats and drinks, and other rituals enjoined by the law of Moses (Romans 14:1-23); the obligation of which, many, who had been educated in the practice of those observances, did not immediately see were superseded by the Gospel of Christ. He knew and asserted his own liberty; yet, in condescension to the weakness of others - he often abridged himself of it, and declared that, rather than grieve or cause offence to a weak brother - he would eat no meat while the world stood.
His practice herein will probably be of general application, so long as the present state of human infirmity exists. A defect in knowledge, the prejudices of previous education and custom, the remains of a legal spirit, the influence of great names, and other causes of a like nature - will probably always operate, so far as to keep up lesser differences in judgment and practice among those who agree in the great and fundamental truths.
The enemy gains too much advantage from these things - not to increase such differences into divisions. SELF is too prevalent in the best men, and the tendency of self is to exact submission, to hurry to extremes, to exaggerate trifles into points of great consequence, and to render us averse to the healing expedients of peace. From these sources, discords and evils innumerable have been multiplied and perpetuated among the various denominations under which the Lord's people have been ranged, which have greatly hindered the welfare and progress of the common cause, and exposed each contending party to the scorn of their real enemies.
But were the spirit and conduct of our apostle more adopted, many debates would entirely cease; and in those things where a difference of judgment would still exist - the exercise of patience, gentleness, and mutual forbearance, would, perhaps, afford fairer occasion for the display of the Christian character - than if we were all exactly of one mind! Then the strong would bear the infirmities of the weak; the one would not censure - nor the other despise. Nor would those who minds have been enlarged by a variety of experience and observation, think it at all strange, much less would they be angry, if others, who have not had the same advantages - cannot immediately enter into all their sentiments!
Paul, in knowledge, abilities, and usefulness, was eminently superior to all those among whom he chiefly conversed; and, as an apostle, he had a stronger right than any man since the apostles' day could have - to exact an implicit deference and submission; but he had drunk deeply of the spirit of the Master, and we are concerned to follow him, as he followed Christ, in the exercise of tenderness to the weakest of the flock.
It is not my present business to define what are properly essentials in the Christian religion, and to separate them clearly from the less important points, which, for that reason, and in contradistinction to the other, are called secondary points. This would lead me too far away from my topic; though, perhaps it would not be so difficult as a person might at first expect, who should be told of all that has been written, with little satisfaction, upon the subject. I foresee a future period in our history, when a treatise of this kind will be almost necessary; and, if I am spared to reach so far, I shall probably embrace the occasion. In the mean time I would just hint an observation or two on this head, which the intelligent reader, if he thinks them just, may apply as he see proper:
A. Essentials and secondary points in religion are derived from the same source, and resolved into the same authority. To consider the commands of God as essentials, and the inventions and traditions of men super-added thereto, as secondary points, would be very improper, and, indeed, a very false division of the subject. Nothing but what is prescribed by the Word of God, or may be fairly deduced from it - is worthy of the name even of a secondary point in true religion. Human appointments, if any repugnant to Scripture and the light of conscience, may be submitted to for the sake of peace, or when the general purposes of edification cannot be attained without them; but they seem not to deserve a place even among the secondary points of a religion which is of divine institution. All the labored arguments, whether for or against the color of a garment, the shape of a building, and a multitude of other things equally insignificant, seem to have occasioned a needless loss of time and temper, chiefly by a mistake of the question on both sides.
B. Essentials in Christianity are those things without which no man can be a Christian in the sight of God, and by the decision of His Word. And, on the other hand, those things alone are essential, which whoever possesses, is, by Scripture declaration, in a state of favor with God through Christ. These might be branched out into many particulars; but they are fully and surely comprised in two - faith and holiness. These are essential to the being of a Christian; are only to be found in a Christian; are infallible tokens that the possessor is accepted in the Beloved; and whoever dies without them must assuredly perish. These are essentials, because they are absolutely necessary; for it is written, "Whoever does not believe - shall be damned," (Mark 16:16) and, "Without holiness - no man shall see the Lord," (Hebrews 12:14). And they are essential likewise, because they demonstrate and evidence a saving interest in the promise of everlasting life. Thus our Lord declares, "I assure you: Anyone who hears My word and believes Him who sent Me, has eternal life and will not come under Judgment - but has passed from death to life" (John 5:24). And the apostle, writing to the believing Romans, tells them, "But now, since you have been liberated from sin and become enslaved to God, you have your fruit, which results in holiness - and the end is eternal life!" (Romans 6:22).
~John Newton~
(continued with # 4)
4. But though Paul was so tenacious of the great foundation-truths of the Gospel, and would not admit or connive at any doctrine that interfered with them, he exercised, upon all occasions - a great tenderness to weak consciences, in matters that were not essential to the faith, and when the scruples were owing rather to a lack of clear light - than to obstinacy. This was evident in his conduct with regard to the great controversy that soon took place between the Jewish and Gentile converts, about the distinction of meats and drinks, and other rituals enjoined by the law of Moses (Romans 14:1-23); the obligation of which, many, who had been educated in the practice of those observances, did not immediately see were superseded by the Gospel of Christ. He knew and asserted his own liberty; yet, in condescension to the weakness of others - he often abridged himself of it, and declared that, rather than grieve or cause offence to a weak brother - he would eat no meat while the world stood.
His practice herein will probably be of general application, so long as the present state of human infirmity exists. A defect in knowledge, the prejudices of previous education and custom, the remains of a legal spirit, the influence of great names, and other causes of a like nature - will probably always operate, so far as to keep up lesser differences in judgment and practice among those who agree in the great and fundamental truths.
The enemy gains too much advantage from these things - not to increase such differences into divisions. SELF is too prevalent in the best men, and the tendency of self is to exact submission, to hurry to extremes, to exaggerate trifles into points of great consequence, and to render us averse to the healing expedients of peace. From these sources, discords and evils innumerable have been multiplied and perpetuated among the various denominations under which the Lord's people have been ranged, which have greatly hindered the welfare and progress of the common cause, and exposed each contending party to the scorn of their real enemies.
But were the spirit and conduct of our apostle more adopted, many debates would entirely cease; and in those things where a difference of judgment would still exist - the exercise of patience, gentleness, and mutual forbearance, would, perhaps, afford fairer occasion for the display of the Christian character - than if we were all exactly of one mind! Then the strong would bear the infirmities of the weak; the one would not censure - nor the other despise. Nor would those who minds have been enlarged by a variety of experience and observation, think it at all strange, much less would they be angry, if others, who have not had the same advantages - cannot immediately enter into all their sentiments!
Paul, in knowledge, abilities, and usefulness, was eminently superior to all those among whom he chiefly conversed; and, as an apostle, he had a stronger right than any man since the apostles' day could have - to exact an implicit deference and submission; but he had drunk deeply of the spirit of the Master, and we are concerned to follow him, as he followed Christ, in the exercise of tenderness to the weakest of the flock.
It is not my present business to define what are properly essentials in the Christian religion, and to separate them clearly from the less important points, which, for that reason, and in contradistinction to the other, are called secondary points. This would lead me too far away from my topic; though, perhaps it would not be so difficult as a person might at first expect, who should be told of all that has been written, with little satisfaction, upon the subject. I foresee a future period in our history, when a treatise of this kind will be almost necessary; and, if I am spared to reach so far, I shall probably embrace the occasion. In the mean time I would just hint an observation or two on this head, which the intelligent reader, if he thinks them just, may apply as he see proper:
A. Essentials and secondary points in religion are derived from the same source, and resolved into the same authority. To consider the commands of God as essentials, and the inventions and traditions of men super-added thereto, as secondary points, would be very improper, and, indeed, a very false division of the subject. Nothing but what is prescribed by the Word of God, or may be fairly deduced from it - is worthy of the name even of a secondary point in true religion. Human appointments, if any repugnant to Scripture and the light of conscience, may be submitted to for the sake of peace, or when the general purposes of edification cannot be attained without them; but they seem not to deserve a place even among the secondary points of a religion which is of divine institution. All the labored arguments, whether for or against the color of a garment, the shape of a building, and a multitude of other things equally insignificant, seem to have occasioned a needless loss of time and temper, chiefly by a mistake of the question on both sides.
B. Essentials in Christianity are those things without which no man can be a Christian in the sight of God, and by the decision of His Word. And, on the other hand, those things alone are essential, which whoever possesses, is, by Scripture declaration, in a state of favor with God through Christ. These might be branched out into many particulars; but they are fully and surely comprised in two - faith and holiness. These are essential to the being of a Christian; are only to be found in a Christian; are infallible tokens that the possessor is accepted in the Beloved; and whoever dies without them must assuredly perish. These are essentials, because they are absolutely necessary; for it is written, "Whoever does not believe - shall be damned," (Mark 16:16) and, "Without holiness - no man shall see the Lord," (Hebrews 12:14). And they are essential likewise, because they demonstrate and evidence a saving interest in the promise of everlasting life. Thus our Lord declares, "I assure you: Anyone who hears My word and believes Him who sent Me, has eternal life and will not come under Judgment - but has passed from death to life" (John 5:24). And the apostle, writing to the believing Romans, tells them, "But now, since you have been liberated from sin and become enslaved to God, you have your fruit, which results in holiness - and the end is eternal life!" (Romans 6:22).
~John Newton~
(continued with # 4)
An Essay on the Character of the Apostle Paul, Considered as an Example and Pattern of a Minister of Jesus Christ # 2
An Essay on the Character of the Apostle Paul Considered as an Example and Pattern of a Minister of Jesus Christ # 2
Paul's epistles to the Thessalonians abound in such expressions and strains of tenderness, as would doubtless be generally admired, were they not overlooked, through the unhappy disregard which too many show to that best of books in which they are contained. When he is appealing to themselves concerning the sincerity of his conduct, and how far he had been from abusing his authority, he says, "We were gentle among you, as a nursing mother nurtures her own children," - who, by her tender and assiduous offices, supplies their inability to take care of themselves" (1 Thess. 2:7-8).
He then adds, "We cared so much for you that we were pleased to share with you not only the gospel of God but also our own lives, because you had become dear to us!" No comment can do justice to the spirit of this sentiment.
In another passage, "We were forced to leave you," (1 Thess. 2:17). the original term has an emphasis which no single word in our language can answer. It imports such a state of separation as is made between a parent and a child by the death of either, when the child is left a helpless and exposed orphan, or the parent is bereaved of the staff and comfort of his old age. It beautifully intimates the endearing affection which subsisted between the apostle and the people he was writing to, and demonstrates the greatest tenderness, simplicity, and love.
But his regard went beyond words, and was evidenced by the whole course of his actions. Nor was it confined to those who had enjoyed the benefits of his personal ministry; his heart was charged with the care and welfare of all the churches; and even those who had not seen his face, had an unceasing share in his solicitude and prayers (Col. 2:1). Nay, so strong was his love to the churches, that it balanced his habitual desire to be with Christ; he could not determine which was best choice - to suffer with the members upon earth (so that he might be serviceable to them), or to reign with the Head in heaven (Phi. 1:23-24). In the passage referred to, we see the happy centripetal and centrifugal forces which carried him on through the circle of duty - he constantly tended and gravitated to his center of rest; but successive opportunities of usefulness and service drew him off, and made him willing to wait yet longer.
In this part of his character we are not to consider him exclusively as an apostle. All who have truly known the Gospel to be the power of God unto salvation, are partakers of the same spirit, according to the measure of their faith. That person is unworthy the name of a Christian, who does not feel a concern and affection for his brethren who are in the world. It must be allowed that prejudices and misapprehensions too often prevent the Lord's people from knowing each other; but, so far as they believe a person to be a child of God through faith - they cannot but love him. This is the immutable criterion which our Lord Himself has given, whereby His real disciples are to be known and acknowledged (John 13:35). He has not directed us to judge by their discourses, their knowledge, or even their zeal - but by the evidence they give of mutual love! We may as easily conceive of a sun without light, or a cause without an effect, as of a person duly affected with a sense of the glory of God and the love of Christ - and not proportionally filled with a spirit of love to all who are like-minded. But especially this disposition is essential to a minister of the Gospel, and the apostle assures us, that all imaginable qualifications are of no avail without it! Though we could possess the powers of a prophet or an angel, or the zeal of a martyr - if we were destitute of this love - we are, in the sight of God - but as sounding brass, or a tinkling cymbal.
3. Paul's Inflexible Attachment to the Great doctrines of the Gospel is another part of his character which deserves our attention. He knew their worth, experienced their power in his own soul, and saw that, though they were unacceptable to the wisdom of the world, they bore the impress of the manifold wisdom of God. He takes no notice that, in those early days, there were many who "corrupted" the Word of God (2 Cor. 2:27). Corrupted properly signifies to adulterate; to imitate the practice of dishonest winemakers, who mix and sophisticate their liquors, so that, though the color is preserved, and the taste perhaps nearly counterfeited, the quality and properties are quite altered. But he says, "We are not as they." He preached the Gospel in its purity and simplicity, the sincere, genuine milk of the word, (1 Peter 2:2) neither weakened by water, nor disguised by any artful sweetening to render it more palatable. He added nothing of his own, nor employed any arts or glass to palliate the truth - that it might be more acceptable to men of carnal minds. Further, he denounces an anathema (the highest curse) upon any person who should dare to preach any such pretended Gospel. When the cause of the Gospel and the honor of Christ were in question - he could not, he dared not, consult with the feelings of flesh and blood; but, as the minister and messenger of the Lord, he solemnly declared what must, and will, be the awful consequence of neglecting or corrupting the Word of God!
~John Newton~
(continued with # 3)
Paul's epistles to the Thessalonians abound in such expressions and strains of tenderness, as would doubtless be generally admired, were they not overlooked, through the unhappy disregard which too many show to that best of books in which they are contained. When he is appealing to themselves concerning the sincerity of his conduct, and how far he had been from abusing his authority, he says, "We were gentle among you, as a nursing mother nurtures her own children," - who, by her tender and assiduous offices, supplies their inability to take care of themselves" (1 Thess. 2:7-8).
He then adds, "We cared so much for you that we were pleased to share with you not only the gospel of God but also our own lives, because you had become dear to us!" No comment can do justice to the spirit of this sentiment.
In another passage, "We were forced to leave you," (1 Thess. 2:17). the original term has an emphasis which no single word in our language can answer. It imports such a state of separation as is made between a parent and a child by the death of either, when the child is left a helpless and exposed orphan, or the parent is bereaved of the staff and comfort of his old age. It beautifully intimates the endearing affection which subsisted between the apostle and the people he was writing to, and demonstrates the greatest tenderness, simplicity, and love.
But his regard went beyond words, and was evidenced by the whole course of his actions. Nor was it confined to those who had enjoyed the benefits of his personal ministry; his heart was charged with the care and welfare of all the churches; and even those who had not seen his face, had an unceasing share in his solicitude and prayers (Col. 2:1). Nay, so strong was his love to the churches, that it balanced his habitual desire to be with Christ; he could not determine which was best choice - to suffer with the members upon earth (so that he might be serviceable to them), or to reign with the Head in heaven (Phi. 1:23-24). In the passage referred to, we see the happy centripetal and centrifugal forces which carried him on through the circle of duty - he constantly tended and gravitated to his center of rest; but successive opportunities of usefulness and service drew him off, and made him willing to wait yet longer.
In this part of his character we are not to consider him exclusively as an apostle. All who have truly known the Gospel to be the power of God unto salvation, are partakers of the same spirit, according to the measure of their faith. That person is unworthy the name of a Christian, who does not feel a concern and affection for his brethren who are in the world. It must be allowed that prejudices and misapprehensions too often prevent the Lord's people from knowing each other; but, so far as they believe a person to be a child of God through faith - they cannot but love him. This is the immutable criterion which our Lord Himself has given, whereby His real disciples are to be known and acknowledged (John 13:35). He has not directed us to judge by their discourses, their knowledge, or even their zeal - but by the evidence they give of mutual love! We may as easily conceive of a sun without light, or a cause without an effect, as of a person duly affected with a sense of the glory of God and the love of Christ - and not proportionally filled with a spirit of love to all who are like-minded. But especially this disposition is essential to a minister of the Gospel, and the apostle assures us, that all imaginable qualifications are of no avail without it! Though we could possess the powers of a prophet or an angel, or the zeal of a martyr - if we were destitute of this love - we are, in the sight of God - but as sounding brass, or a tinkling cymbal.
3. Paul's Inflexible Attachment to the Great doctrines of the Gospel is another part of his character which deserves our attention. He knew their worth, experienced their power in his own soul, and saw that, though they were unacceptable to the wisdom of the world, they bore the impress of the manifold wisdom of God. He takes no notice that, in those early days, there were many who "corrupted" the Word of God (2 Cor. 2:27). Corrupted properly signifies to adulterate; to imitate the practice of dishonest winemakers, who mix and sophisticate their liquors, so that, though the color is preserved, and the taste perhaps nearly counterfeited, the quality and properties are quite altered. But he says, "We are not as they." He preached the Gospel in its purity and simplicity, the sincere, genuine milk of the word, (1 Peter 2:2) neither weakened by water, nor disguised by any artful sweetening to render it more palatable. He added nothing of his own, nor employed any arts or glass to palliate the truth - that it might be more acceptable to men of carnal minds. Further, he denounces an anathema (the highest curse) upon any person who should dare to preach any such pretended Gospel. When the cause of the Gospel and the honor of Christ were in question - he could not, he dared not, consult with the feelings of flesh and blood; but, as the minister and messenger of the Lord, he solemnly declared what must, and will, be the awful consequence of neglecting or corrupting the Word of God!
~John Newton~
(continued with # 3)
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