BY THE REV. JOHN NEWTON.
[The following extract is from the Rev. John Newton’s letter, written in reply to a friend, who had asked his views of a progressive work of grace, in the several stages of a believer’s experience. Newton bases his views on Mark IV, 28, dividing his exposition into three parts, (1) Grace in the Blade, which he also terms “A,” (2) Grace in the Ear, which he calls “B,” and (3) Grace in the full corn or “C.” The following are his views on the second stage.—J. P. M.]
Grace in the Ear. Mark IV, 28.
“THE manner of the Lord’s work in the hearts of His people is not easily traced, though the fact is certain, and the evidence demonstrable from Scripture. In attempting to explain it, we can only speak in general, and are at a loss to form such a description as shall take in the immense variety of cases which occur in the experience of believers. I have already attempted such a general delineation of a young convert, under the character of ‘A,’ and am now to speak of him by the name of ‘B.’
This state I suppose to commence when the soul, after an interchange of hopes and fears, according to the different frames it passes through, is brought to rest in Jesus, by a spiritual apprehension of His complete suitableness and sufficiency, as the wisdom, righteousness, sanctification and redemption of all who trust in Him, and is enabled, by an appropriating faith, to say, ‘He is mine, and I am His.’ There are various degrees of this persuasion: it is of a growing nature, and is capable of increase so long as we remain in this world. I call it assurance, when it arises from a simple view of the grace and glory of the Saviour, independent of our sensible frames and feelings, so as to enable us to answer all objections from unbelief and Satan with the Apostle’s words, ‘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.’ (Rom. viii, 34.) This, in my judgment, does not belong to the essence of faith, so that ‘B’ should be deemed more truly a believer than ‘A,’ but to the establishment of faith. And now faith is stronger, it has more to grapple with. I think the characteristic of the state of ‘A’ is desire, and of ‘B’ is conflict. Not that ‘B’s’ desires have subsided, or that ‘A’ was a stranger to conflict; but as there was a sensible eagerness and keenness in ‘A’s’ desires, which, perhaps, is seldom known to be equally strong afterwards, so there are usually trials and exercises in ‘B’s’ experience, something different in their kind and sharper in their measure than what ‘A’ was exposed to, or indeed had strength to endure. ‘A,’ like Israel, has been delivered from Egypt by a great power and a stretched-out arm,—has been pursued and terrified by many enemies,—has given himself up for lost again and again. He has at last seen his enemies destroyed, and has sung the song of Moses and the Lamb upon the banks of the Red Sea. Then he commences ‘B.’ Perhaps, like Israel, he thinks his difficulties are at an end, and expects to go on rejoicing till he enters the promised land. But, alas! his difficulties are in a manner but beginning: he has a wilderness before him, of which he is not aware. The Lord is now about to suit his dispensations to humble and to prove him, and to show him what is in his heart, that He may do him good at the latter end, and that all the glory may redound to His own free grace.
Since the Lord hates and abhors sin, and teaches His people whom He loves to hate it likewise, it might seem desirable (and all things are equally easy to Him) that at the same time they are delivered from the guilt and reigning power of sin, they should likewise be perfectly freed from the defilement of indwelling sin, and be made fully conformable to Him at once. His wisdom has, however, appointed otherwise. But from the above premises of His hatred of sin, and His love to His people, I think we may certainly conclude that He would not suffer sin to remain in them, if He did not purpose to overrule it for the fuller manifestation of the glory of His grace and wisdom, and for the making of His salvation more precious to their souls. It is however His command, and therefore their duty: yea, further, from the new nature He has given them, it is their desire to watch and strive against sin; and to propose the mortification of the whole body of sin, and the advancement of sanctification in their hearts, as their great and constant aim, to which they are to have an habitual persevering regard. Upon this plan ‘B’ sets out. The knowledge of our acceptance with God and of our everlasting security in Christ, has in itself the same tendency upon earth as it will have in Heaven, and would, in proportion to the degree of evidence and clearness, produce the same effects, of continual love, joy, peace, gratitude and praise if there was nothing to counteract it. But ‘B’ is not all spirit. A depraved nature still cleaves to him, and he has the seeds of every natural corruption yet remaining in his heart. He lives likewise in a world that is full of snares, and occasions suited to draw forth those corruptions; and he is surrounded by invisible spiritual enemies, the extent of whose power and subtlety he is yet to learn by painful experience. ‘B’ knows, in general, the nature of his Christian warfare, and sees his right to live upon Jesus for righteousness and strength. He is not unwilling to endure hardships as a good soldier of Jesus Christ; and believes that though he may be sore thrust at, that he may fall, the Lord will be his stay. He knows that his heart is ‘deceitful and desperately wicked’; but he does not, he cannot know at first, the full meaning of that expression. Yet it is for the Lord’s glory, and will in the end make His grace and love still more precious, that ‘B’ should find new and mortifying proofs of an evil nature as he goes on, such as he could not once have believed, had they been foretold to him, as in the case of Peter, (Mark xiv, 29) and, in effect, the abominations of the heart do not appear in their full strength and aggravation, but in the case of one who, like ‘B,’ has tasted that the Lord is gracious, and rejoiced in His salvation. The exceeding sinfulness of sin is manifested, not so much by its breaking through the restraints of threatenings and commands, as by its being capable of acting against light and against love. Thus it was with Hezekiah. He had been a faithful and zealous servant of the Lord for many years; but I suppose he knew more of God and of himself in the time of his sickness than he had ever done before. The Lord, who had signally defended him from Sennacherib, was pleased likewise to raise him from the borders of the grave by a miracle, and prolonged the time of his life in answer to prayer. It is plain from the song which he penned upon his recovery, that he was greatly affected by the mercies he had received; yet still there was something in his heart, which he knew not, and which it was for the Lord’s glory he should be made sensible of, and therefore He was pleased to leave him to himself. It is the only instance in which he is said to have been left to himself, and the only instance in which his conduct is condemned.
I apprehend that in the state of ‘B,’ that is, for a season after we have known the Lord, we have usually the most sensible and distressing experience of our evil natures. I do not say that it should be necessary that we should be left to fall into gross outward sin, in order to know what is in our hearts; though I believe many have thus fallen, whose hearts, under a former sense of redeeming love, have been as truly set against sin as the hearts of others who have been preserved from such outward falls. The Lord makes some of His children examples and warnings to others, as He pleases. They who are spared, and whose worst deviations are only known to the Lord and themselves, have great reason to be thankful. I am sure I have; the merciful Lord has not suffered me to make any considerable blot in my profession during the time I have been numbered amongst His people. But I have nothing to boast herein. It has not been owing to my wisdom, watchfulness, or spirituality, though in the main He has not suffered me to live in the neglect of His appointed means. But I hope to go softly all my days under the remembrance of many things, for which I have as great cause to be abased before Him, as if I had been left to sin grievously in the sight of men. Yet, with respect to my acceptance in the Beloved, I know not if I have had a doubt of a quarter of an hour’s continuance for many years past. But, oh! the multiplied instances of stupidity, ingratitude, impatience, and rebellion, to which my conscience has been witness! and, as every heart knows its own bitterness, I have generally heard the like complaints from others of the Lord’s people with whom I have conversed, even from those who have appeared to be eminently gracious and spiritual. ‘B’ does not meet with these things perhaps at first, nor every day. The Lord appoints occasions and turns in life which try our spirits. There are peculiar seasons when temptations are suited to our frames, tempers, and situations; and there are times when He is pleased to withdraw, and to permit Satan’s approach, that we may feel how vile we are in ourselves. We are prone to spiritual pride, to self-dependence, to vain confidence, to creature attachments, and to a train of evils. The Lord often discovers to us one sinful disposition by exposing us to another. He sometimes shows us what He can do for us and in us; and at other times how little we can do, and how unable we are to stand without Him. By a variety of these exercises, through the overruling and edifying influences of the Holy Spirit, ‘B’ is trained up in a growing knowledge of himself and of the Lord. He learns to be more distrustful of his own heart, and to suspect a snare in every step he takes. The dark and disconsolate hours which he has brought upon himself in times past, make him doubly prize the light of God’s countenance, and teach him to dread whatever might grieve the Spirit of God, and cause Him to withdraw again.
The repeated and multiplied pardons which he has received, increase his admiration of, and his sense of obligations to, the rich sovereign abounding mercy of the Covenant. Much has been forgiven him; therefore he loves much, and therefore he knows how to forgive and to pity others. He does not call evil good or good evil; but his own experience teaches him tenderness and forbearance. He experiences a spirit of meekness towards those who are overtaken in a fault; and his attempts to restore such are according to the pattern of the Lord’s dealings with himself. In a word, ‘B’s’ character, in my judgment, is complete, and he becomes a ‘C’ when the habitable frame of his heart answers to Ezekiel, chap. xvi, 63: ‘That thou mayest remember, and be confounded, and never open thy mouth any more, (to boast, complain, or censure) because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God.'”