Milo

7 APRIL (PREACHED THURSDAY 6 APRIL 1774)

Have you a Counsellor in heaven?

‘Now why dost thou cry out aloud? Is there no king in thee? Is thy counsellor perished? For pangs have taken thee as a woman in travail.’ Micah 4:9
SUGGESTED FURTHER READING: Psalm 16:1–11

But is thy counsellor perished? thy advocate? thy friend? Have poor sinners a manager in heaven or have they not? If Satan would object to purpose, he should prove either that Christ did not die, or that death had full dominion so that he could not rise again. But see Romans 8:34, Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Well, if he is not perished but still lives, see what follows:
(i) He pleads for us. How? In general see John 17, in particular see Luke 22:30–31.
(ii) He answers for us (Zechariah 3:2).
(iii) He makes our prayers (poor as they are) acceptable (Revelation 8:3).
(iv) He obtains and bestows every needful blessing (Psalm 68:18).
In consequence of all this, he is able to save to the uttermost (Hebrews 7:25), and as willing as able. Why is not his Word worthy your credit? See John 6:37. Why then dost thou cry and refuse to be comforted? It is because your heart still cleaves to the old covenant—because you do not look simply to Christ, but are labouring for something in yourself, which you will not be able to find.
To some I might change the question—Why do not you cry? Your lives, your language proclaim there is no King in you—unless I should say, the prince of darkness. But Jesus is not your King, or Counsellor. He lives and pleads, but you have no good hope that he pleads for you. On the contrary, you crucify him afresh and put him to open shame. Is it not time to stop? If you have him not for your Saviour, he will be your Judge. If you do not cry now, you will cry for ever. Yet despair not—there is still hope. There is forgiveness with him.

FOR MEDITATION: We have indeed no sufficiency in ourselves, but our sufficiency is of God. Jesus is able to save to the uttermost. May this good and great Shepherd ever be your guide, your guard, your counsellor, and your consolation.
John Newton to William Wilberforce (the MP’s uncle), 19 October 1767

SERMON: MICAH 4:9 [2/2]

April 6th

The collision of God and sin

Who His own self bare our sins in His own body on the tree. 1 Peter 2:24.

The Cross of Jesus is the revelation of God’s judgment on sin. Never tolerate the idea of martyrdom about the Cross of Jesus Christ. The Cross was a superb triumph in which the foundations of hell were shaken. There is nothing more certain in Time or Eternity than what Jesus Christ did on the Cross: He switched the whole of the human race back into a right relationship with God. He made Redemption the basis of human life, that is, He made a way for every son of man to get into communion with God.
The Cross did not happen to Jesus: He came on purpose for it. He is “the Lamb slain from the foundation of the world.” The whole meaning of the Incarnation is the Cross. Beware of separating God manifest in the flesh from the Son becoming sin. The Incarnation was for the purpose of Redemption. God became incarnate for the purpose of putting away sin; not for the purpose of Self-realization. The Cross is the centre of Time and of Eternity, the answer to the enigmas of both.
The Cross is not the cross of a man but the Cross of God, and the Cross of God can never be realized in human experience. The Cross is the exhibition of the nature of God, the gateway whereby any individual of the human race can enter into union with God. When we get to the Cross, we do not go through it; we abide in the life to which the Cross is the gateway.
The centre of salvation is the Cross of Jesus, and the reason it is so easy to obtain salvation is because it cost God so much. The Cross is the point where God and sinful man merge with a crash and the way to life is opened—but the crash is on the heart of God.

April 6

“I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me.” (Hab. 2:1)

THERE is no waiting on God for help, and there is no help from God, without watchful expectation on our part. If we ever fail to receive strength and defense from Him, it is because we are not on the outlook for it. Many a proffered succour from heaven goes past us, because we are not standing on our watch-tower to catch the far-off indications of its approach, and to fling open the gates of our heart for its entrance. He whose expectation does not lead him to be on the alert for its coming will get but little. Watch for God in the events of your life.
The old homely proverb says: “They that watch for Providence will never want a providence to watch for,” and you may turn it the other way and say, “They that do not watch for providences will never have a providence to watch for.” Unless you put out your water-jars when it rains you will catch no water.
We want to be more business-like and use common sense with God in pleading promises. If you were to go to one of the banks, and see a man go in and out and lay a piece of paper on the table, and take it up again and nothing more—if he did that several times a day, I think there would soon be orders to keep the man out.
Those men who come to the bank in earnest present their checks, they wait until they receive their gold, and then they go; but not without having transacted real business.
They do not put the paper down, speak about the excellent signature, and discuss the excellent document; but they want their money for it, and they are not content without it. These are the people who are always welcome at the bank, and not triflers. Alas, a great many people play at praying They do not expect God to give them an answer, and thus they are mere triflers. Our Heavenly Father would have us do real business with Him in our praying.—C. H. Spurgeon.

“Thine expectation shall not be cut off.”

6 APRIL (PREACHED THURSDAY 6 APRIL 1774)

Is the King in you?

‘Now why dost thou cry out aloud? Is there no king in thee? Is thy counsellor perished? For pangs have taken thee as a woman in travail.’ Micah 4:9
SUGGESTED FURTHER READING: Micah 4:6–13

He checks the excess of their grief and reproves their unbelief. Observe reproof and consolation joined. Is there no king …? Two comfortable views of the Lord Jesus are here presented: our King, our Counsellor. The soul over whom he reigns as King must be safe and happy. The soul for whom he pleads as Advocate will surely gain its cause.
Is there no king in thee? If there is, you have no reason to sorrow without hope, for he is mighty to save. A king has great power—but none like the King and saints (Matthew 28:18). He has power over the heart, the world and the devil. A king is sovereign. If he will pardon, who will condemn? It is spoken of as Nebuchadnezzar’s prerogative (Daniel 5:19). Much more, is it true of Jesus. Though you owe ten thousand talents, this King can clear you by an act of grace. A king is rich and can easily make his friends so. What a change did Pharaoh’s favour make for Joseph. But you will say, ‘It is good news for some, but if I am asked, I fear I must say, No, he is not in me—at least, I know it not. How shall I be sure?’ There is no end of reasoning with unbelief. What would satisfy you?
The King has described those in whom he is: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word (Isaiah 66:2). What can you oppose to this, but those things which the Scripture declares is common to all the people of God? What can you say, more than St Paul has said of himself (Romans 7)?

FOR MEDITATION: I long to hear that you are entered into the peace and liberty of the gospel. Why will you rather listen to an enemy who grudges you peace, and who you know beforehand was a liar from the beginning? He aims to distress you. The chief point of the gospel is very simple and plain—it is only to believe that Jesus died and rose again, and is now preparing a place in his kingdom and that all he did and suffered, with all the blessed effects of his atonement and mediation, is for your sake, if you put your trust in him.
John Newton to Mrs Jean Coffin, 27 June 1793

SERMON: MICAH 4:9 [1/2]

April 5th

His agony and our fellowship

Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, … tarry ye here, and watch with Me. Matthew 26:36, 38.

We can never fathom the agony in Gethsemane, but at least we need not misunderstand it. It is the agony of God and Man in one, face to face with sin. We know nothing about Gethsemane in personal experience. Gethsemane and Calvary stand for something unique; they are the gateway into Life for us.
It was not the death on the cross that Jesus feared in Gethsemane; He stated most emphatically that He came on purpose to die. In Gethsemane He feared lest He might not get through as Son of Man. He would get through as Son of God—Satan could not touch Him there; but Satan’s onslaught was that He would get through as an isolated Figure only; and that would mean that He could be no Saviour. Read the record of the agony in the light of the temptation: “Then the devil leaveth Him for a season.” In Gethsemane Satan came back and was again overthrown. Satan’s final onslaught against Our Lord as son of Man is in Gethsemane.
The agony in Gethsemane is the agony of the Son of God in fulfilling His destiny as the Saviour of the world. The veil is drawn aside to reveal all it cost Him to make it possible for us to become sons of God. His agony is the basis of the simplicity of our salvation. The Cross of Christ is a triumph for the son of Man. It was not only a sign that Our Lord had triumphed, but that He had triumphed to save the human race. Every human being can get through into the presence of God now because of what the Son of Man went through.