Feeds:
Posts
Comments

I sometimes compare this earth to a temporary gallery or stage, erected for all the heirs of glory to pass over, that they may join in the coronation of the Great King; a solemnity in which they shall not be mere spectators, but deeply interested parties; for he is their husband, their Lord; they bear his name, and shall share in all his honors. Righteous Abel led the van; –– the procession has been sometimes broader; sometimes narrowed to almost a single person, as in the days of Noah. After many generations had successively entered and disappeared, the King himself passed on in person, preceded by one chosen harbinger: he received many insults on his passage; but he bore all for the sake of those he loved, and entered triumphant into his glory. He was followed by twelve faithful servants, and after them the procession became wider than ever. There are many yet unborn who must (as we do now) tread in the steps of those gone before; and when the whole company is arrived, the stage shall be taken down and burnt. Then all the chosen race shall meet before the throne, Shall bless the conduct of his grace, and make his wonders known.

Grace in the Ear

Letter by John Newton – the second letter discussing stages A.B,C,D of the Christian life.

“First the blade, then the ear, after that the full corn in the ear." Mark 4:28

Dear Sir,
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 is." 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 Savior, 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 who condemns? It is Christ who died; yes rather, who is risen again, who is even at the right hand of God, who also makes intercession for us." Rom. 8:34. 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 that 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 sang 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 until 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 God’s hatred of sin, and his love to his people, I think we may certainly conclude, that he would not allow 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: yes, 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 a 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 willing 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 all 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 14:29. 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 threatening 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 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 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. Those 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 allowed me to make any considerable blot in my profession during the time I have been numbered among 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 allowed 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. He exercises 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 Eze. 16:63; "That you may remember, and be confounded, and never open your mouth any more (to boast, complain, or censure), because of your shame, when I am pacified towards you for all that you have done, says the Lord God."

And his faith upholds him under all trials, by assuring him, that every dispensation is under the direction of his Lord; that chastisements are a token of his love; that the season, measure, and continuance of his sufferings, are appointed by Infinite Wisdom, and designed to work for his everlasting good; and that grace and strength shall be afforded him, according to his day. Thus, his heart being fixed, trusting in the Lord, to whom he has committed all his concerns; and knowing that his best interests are safe; he is not greatly afraid of evil tidings, but enjoys a stable peace in the midst of a changing world. For, though he cannot tell what a day may bring forth, he believes that He who has invited and enabled him to cast all his cares upon him, will suffer nothing to befall him but what shall be made subservient to his chief desire,––the glory of God in the sanctification and final salvation of his soul. And if, through the weakness of his flesh, he is liable to be startled by the first impression of a sharp and sudden trial, he quickly flees to his strong refuge, remembers it is the Lord’s doing, resigns himself to his will, and patiently expects a happy issue. JOHN NEWTON, LETTER VI OF THE PRACTICAL INFLUENCE OF FAITH.

Reflecting on a period of time when John Newton found himself ‘easy prey’ to ‘the enemy’ regarding sin that he had supposed himself no longer capable, Newton writes (Works, Vol.1 p.58):

By the remembrance of this interval, the Lord has often instructed me since, what a poor creature I am in myself, incapable of standing a single hour without continual fresh supplies of strength and grace from the fountain head.

A Letter from John Newton

You have one hard lesson to learn, that is–the evil of your own heart. You know something of it–but it is needful that you should know more; for the more we know of ourselves–the more we shall prize and love Jesus and His salvation. The more you know Him–the better you will trust Him. The more you trust Him–the better you will love Him. The more you love Him–the better you will serve Him. This is God’s way. You are not called to buy–but to beg; not to be strong in yourself–but in the grace that is in Christ Jesus. He is teaching you these things, and I trust he will teach you to the end.

Do not be surprised to find yourself poor, helpless, and vile. All whom God favors and teaches–will find themselves so. The more grace increases–the more we shall see to abase us in our own eyes!

I hope what you find in yourself by daily experience, will humble you–but not discourage you. For if our Physician is almighty–our disease cannot be desperate. Our sins are many–but His mercies are more. Our sins are great–but His righteousness is greater. When our sins prevail, remember that we have an Advocate with the Father, who is able to pity, to pardon, and to save to the uttermost! Think of the names and relations which Jesus bears to us. Does He not call Himself–a Savior, a Shepherd, a Friend, and a Husband? Has He not made known unto us His love, His atoning sacrifice, His righteousness, His promises, His power, and His grace–and all for our encouragement? It is better to be admiring the compassion and fullness of grace which is in our Savior–than to dwell and pore too much upon our own poverty and vileness.

Remember that He has loved you with an everlasting love–and therefore in loving-kindness has drawn you to Himself. He will surely accomplish that which He has begun. Nothing which can be named or thought of–shall ever be able to separate you from Him! This persuasion will give you strength for the battle! This is the shield which will quench the fiery darts of Satan! This is the helmet which the enemy cannot pierce! Be strong, therefore–not in yourself–but in the grace that is in Christ Jesus.

Remember, the growth of a believer is not like a mushroom–but like an oak, which increases slowly indeed–but surely. Many suns, showers, and frosts, pass upon it before it comes to perfection. And in winter, when it seems to be dead–it is gathering strength at the root. Be humble, watchful, and diligent in the means, and endeavor to look through all, and fix your eye upon Jesus–and all shall be well. I commend you to the care of the good Shepherd.

Newton, John. The Works of John Newton, Volume 2 of 4: Cardiphonia – Letter I (March 18, 1767) of Seven Letters To Sally Johnson. pp.6-7

Pange, Lingua, Gloriosi Proelium Certaminis
Venantius Fortunatus 580A.D.

"Sing, my tongue, the glorious battle, with completed victory rife,
And above the Cross’s trophy, tell the triumph of the strife;
How the world’s Redeemer conquer’d, by surrendering of His life.

"God, his Maker, sorely grieving that the first-born Adam fell,
When he ate the noxious apple, whose reward was death and hell,
Noted then this wood, the ruin of the ancient wood to quell.

"For the work of our Salvation needs would have his order so,
And the multiform deceiver’s art by art would overthrow;
And from there would bring the medicine whence the venom of the foe.

"Wherefore, when the sacred fulness of the appointed time was come,
This world’s Maker left His Father, left His bright and heavenly home,
And proceeded, God Incarnate, of the Virgin’s holy womb.

"Weeps the Infant in the manger that in Bethlehem ‘s stable stands;
And His limbs the Virgin Mother does compose in swaddling bands,
Meetly thus in linen folding of her God the feet and hands.

"Thirty years among us dwelling, His appointed time fulfilled,
Born for this, He meets His Passion, for that this He freely willed:
On the Cross the Lamb is lifted, where His life-blood shall be spilled.

"He endured the shame and spitting, vinegar, and nails, and reed;
As His blessed side is opened, water from there and blood proceed:
Earth, and sky, and stars, and ocean, by that flood are cleansed indeed.

"Faithful Cross! above all other, one and only noble Tree!
None in foliage, none in blossom, none in fruit your peels may be;
Sweetest wood and sweetest iron, sweetest weight is hung on you!

"Bend your boughs, oh Tree of Glory! your relaxing sinews bend;
For awhile the ancient rigor, that your birth bestowed, suspend;
And the King of heavenly beauty on your bosom gently tend.

"You alone wast counted worthy this world’s ransom to uphold;
For a shipwreck’d race preparing harbor, like the Ark of old:
With the sacred blood anointed from the wounded Lamb that roll’d.

"Laud and honor to the Father, laud and honor to the Son,
Laud and honor to the Spirit, ever Three and ever One
:
Consubstantial, co-eternal, while unending ages run.

The offenses and falls of others must not impede you in your love, for even great grace can coexist with great corruption—how much more this is true when grace is feeble. You do not know how much strife another has concerning these faults, how much he grieves over them in secret, and with how many tears and prayers he seeks forgiveness.

Wilhelmus À Brakel, The Christian’s Reasonable Service, Chapter 82 – Love for one’s neighbor

If you wish to increase in love:

(1) Take your life, honor, possessions, and all that you have, and surrender them to the Lord. Let Him care for them and do not concern yourself about them, so that you can readily part with them if love toward God requires this.

(2) Display the image of God which is in you—however small or great it may be—and show the world that you have a different nature, being in covenant with God.

(3) Believe in God‘s love toward you and rejoice in this.

(4) Pray for the increase of love.

(5) Have continual fellowship with those who love God, and be their companion.

(6) Abstain from willful sins and be zealous to do the will of God. If you fall, do not continue in this sin, but with sorrow humble yourself, as having sinned against love, and arise again—holding fast to the unchangeable love of God and the immutability of the covenant. While thus acquainting yourself with the Lord, you will go on from strength to strength and become more abundant in love.

―And the Lord direct your hearts into the love of God‖ (2 Thess 3:5).

a’Brakel

A’Brakel writes:

However, since all that glitters is not gold, everything that has the appearance of holiness and is called holiness is not holiness … There are three requisites for holiness:

(1) it proceeds from a good root: faith;

(2) it functions according to a good rule: the will of God as revealed in the law; and

(3) it has a good objective: the honor of God.

First, all that is worthy of being called holiness must proceed from a holy principle. Faith is the primary element of conversion as far as order is concerned. This faith unites a person with Christ who is our life. It does not only make us a partaker of His benefits, but first and foremost, of the Person Himself. … [Faith] actuality, unites the soul with Christ, and thus life and strength flow out of Him into the soul …

Secondly, to holiness belongs a good rule with which the disposition of the heart and one‘s deeds must agree. This is nothing but the will of God alone, as presented in the law of the ten commandments.

Thirdly, to holiness belongs a holy objective. [i.e. the glorification of God]

Silly worm

The counsels of a boundless being are not to be scanned by the brain of a silly worm, that hath breathed but a few minutes in the world. Since eternity cannot be comprehended in time, it is not to be judged by a creature of time.

Source: Stephen Charnock, “Existence and Attributes of God”

%d bloggers like this: