John Newton (1725-1807): Grace in the Ear

Grace in the Ear
By
John Newton (1725-1807)
Copyright: Public Domain

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This is the second “letter” to an unnamed recipient of a three-part series by John Newton.  John Newton is the slave trader-become-Christian  who also wrote the hymn Amazing Grace.

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 apostles 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.” Horn. 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 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 ail 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 over-rule it, for the fuller manifestation of the glory of his grace and wisdom, and for the making 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 restraint 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 with the mercies he had received; yet still there was something in his heart which he knew hot, 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 is 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 of 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 particular 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 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 over-ruling 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 the sense of his 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 pity others. He does not call evil good, or good evil; but his own experiences teach him tenderness and forbearance. Lie 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 habitual frame of his heart, answers to that passage in the prophet 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.”

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