Recently, while browsing through a used book store, I came across a small volume containing several letters written by John Newton, author of the much loved hymn, "Amazing Grace." According to the book's publisher, while Newton was a blest preacher and wrote many poems and hymns; he was most sought after for written advice concerning religious matters, both spiritual and practical. As a result, many of his letters concerning various Bible topics were gathered and published in book form.

Reading the letters of John Newton, it is little wonder that the eloquent language of his heartfelt teachings have been preserved even to this present day. More than ever, we have such great need for understanding not only God's eternal salvation, but also, His daily ministerings.

In the introduction the publisher quotes Newton's teachings concerning the active soul. He writes: "Evangelical religion produces intense exercise of the soul." Newton went on to express the need for balance in the child of God as he exerts effort to serve the Lord. He says: "Like the Apostle Paul I cry with one breath: O wretched man than I am" and, with the next, "I thank God through Jesus Christ my Lord." You say you are more disposed to cry misery than Hallelujah! Why not both together? When the treble is praise and hearthumiliation for the bass, the melody is pleasant and the harmony good. The purpose of God in showing believers the evil of their hearts is to make them prize more highly the grace and all sufficiency of Jesus. In this way they go through life "sorrowful yet alway rejoicing."

Newton's poetic description of the "mixtures of joy and sorrow we daily do pass through," points to the seeming paradox of eternal salvation: We are saved eternally, but for the present time, we mourn our sinful nature. Yet, even by paradox, God intensifies the illumination of His glory, usward. He places His witness within us in the new birth. Said witness testifies of God's mercy and grace. And yet, the witness of our lower, or carnal nature remains, testifying of still present depravity. Such contrast provides the child of God with the unique opportunity to "see as through a glass darkly."

Such complexity of incompatable natures, in proximity, within the child of God, cries for the explanation of the Gospel, which brings the balance of treble and bass, melody and harmony, spoken by Newton.

An inbalance in the believer toward the depraved nature will lead to religious legalism. The desire then to maintain control over the lower nature is based upon self will rather than Spiritual intervention. The result is an attempt at rigid adherence to codes of conduct which cannot be maintained. Without the powerful influence of the Holy Spirit, recieved in regeneration, all attempts of adherence are doomed to fail. The failure then refreshes the believers occupation with his depraved nature and a downward spiral effect is created.

This downward spiral toward the lower nature will eventually lead the believer to dwell only upon the evil heart of his lower self, one falls into despair; which satan, the murderer, then uses to overthrow faith and diminish hope. The believer is then captured and and becomes a choice morsel for the "prince of darkness."

Focusing only upon the new creature of regeneration will also lead the believer into harms way. Inbalance toward the new self, born of regeneration, requires the believer to either rationalize or deny the existence of sin.

Rationalization leads the believer into fatalism; believing God is the author of every event and action in the believers life; including those actions which yet becry a sinful nature. Since the believer cannot deny his overt acts of sin he rationalizes that even his sin is for the good of God. Such perversion inclines the believer to establish his every action as being God's will; and seeks to release him from any sense of judgement or condemnation for his sinful activities.

Denial questions the very existence of a sinful nature. The denial does not begin with some overt declaration than man is all good without the new birth. Such declaration would not stand against even the most cursory Bible review. The denial begins with the belief that there are degrees of good and evil (it is this particluar perversion which spawned situational ethics). The believer holds that in every man there is a spark of good. And that if the spark is flamed by the hearing of the Gospel it will burst into a mighty flame. If this analogy is followed, a case could be made that as the flame grows it expands within the believer thus occupying the space once held by evil and consuming the oxygen required by evil. Logical conclusion would indicate that the flame continues to grow until there is no space or source of nourishment remaining for evil. Evil is extinguished. When the flame has grown sufficiently the new self is born. The irony of this "spark of good" perversion is that while goodness requires significant effort to be brought forth; somehow, perhaps by spontaneous combustion, evil can return. It is thus necessary to keep heaping additonal logs of good works upon the flame of new self to maintain the blest condition.

A doctrine which teaches the existence of even the smallest spark of good in a creature, which without regeneration does not yet have the indwelling of the Holy Spirit, denies the Bible doctrine that man is a depraved creature, "dead in trespasses and sin"; and is thus incapable of any action, word, or thought which might spring forth from goodness. "There is none good, no, not one."

Denial of the total depravity of the carnal nature will lead the child of God away from God. If by his own good action, word, or thought the believer can promote himself to kinship with God by receiving the new birth, perhaps other things are possible. The Apostle Paul spoke of the Galatians as being "bewitched" by the legalism of a works system for eternal salvation. The same witchcraft (namely the witchcraft of selfrighteousness) which carries the believer into the error of a works system can easily motivate him to experiment with new heresies.

The new age teachings of mysticism, the metaphysical, and even witchcraft and satan worship follow the logical path established with denial of the totally depraved condition of the unregenerate. If man can promote himself into a relationship with God and thus receive the new birth, perhaps he can attain other planes of consciousness as well. Also, the unscriptural practices of the so called charismatic movement, namely "on demand" miraculous healings, speaking in tongues, etc. all follow the path of denial of man's totally depraved nature.

Another danger exists for the believer who has recieved the true teachings of the Gospel, but who focuses mainly upon his new self. Satisfaction with his blest condition will soon lull him into complacency. In this condition he sees little need to stand as a "watchman upon the wall." Lacking the motivation to maintain his post as an alert watchman, he provides, even invites, opportunity for satan to creep in unaware. Again, he places himself at the disposal of one whose intent is to devour all whom he can. I fear this is the dangerous condition of many Primitive Baptists.

The true Gospel never cloaks the identity of the child of God as a sinner by nature. But rather, brings the good news that though a sinner by nature we are yet saved by the grace of a sovereign God.

The Gospel provides perspective, and thus, balance for the believer. Balance is not accomplished by simply receiving the Gospel; but is only attained by selfapplication of the Gospel. The example of the Saviour and the instruction of His teachings together with those of the Apostles and Prophets must be applied daily in the life of the believer.

While at times application of the Gospel is a soothing balm, on many occasions it's effect is disruptive; and rightly so. If the spiritual attitude of the child of God is out of balance in either direction; by faithful effort, a shift must occur. Often the shift will take on the character of moving a mountain! An earthquake must occur in the life of the believer. Earthly motivations and deeds must be shaken down and replaced with heavenly inclinations.

The Apostle Paul, in full recognition of the depravity of our lower nature, describes the efforts for balance in his own life as a "warfare." He emphasized the need for total committment to this warfare by proclaiming it a battle to the death; commanding that we "mortify the deeds of the flesh" and "crucify the old man." He revealed that none of the regenerate are exempt from the need for participation in the warfare, when he declared of himself, "I die daily."

Responsibility for presenting this effective message of the Gospel is significant. Not only does the minister of the Gospel, by God's providential grace, face the task of coming to knowledge for himself; he also bears responsibility for presenting the Gospel, again by providential grace.

But the Gospel is not presented only in word, but in "word and deed." The Apostle Paul instructed: "The husbandman must be first partaker of the fruit." The Gospel minister must be a teacher not only by preaching the word but also by living the word. The degree to which he lives the word directly effects his ability to teach the word. Is it possible to impart spiritual knowledge to the believer if the example of the speaker's life contradicts the testimony of his mouth? I think not.

While no minister in particluar is under consideration in this context, do we not all suffer from the need for more faithful living. Do we not all find our lives out of balance from time to time? This is certainly my case. I fear that oftentimes my sinful nature is more evident to others than to myself. Just the opposite should be the case. Lord have mercy on me a sinner.

Please pray for me.