In a mini-series of three letters, John Newton described three stages of spiritual growth, which he labels A, B, and C. Mark 4.28 notes a plant’s three stages by the terms blade, head, and full grain. The apostle John distinguished little children, young men, and fathers among believers (1 Jn 2.12–14). Each stage has its own characteristics. As an advanced Christian and Bible student, Newton helps us discern our spiritual condition for our encouragement and challenge. This tenth letter of 41 concerns the first stage—quaintly entitled, “Grace in the Blade.”
“A Christian’s Experience: Stage One of Three”
1. You asked me to describe my thoughts on a Christian’s growth in grace. We may think of this in three stages. Mark 4.28 says, “First the blade, then the head, after that the full grain in the head.” God’s work in His own shows tremendous variety, but some things are basically the same for everyone. I intend to focus on those. My topic is the nature and essentials of a genuine work of His saving grace.
2. We all begin as graceless persons, sinners estranged from God and hostile to Him. In that state we were all completely incapable of receiving or approving His truth (1 Cor 2.14). No wonder our Lord said, “No one can come to Me unless the Father who sent Me draws him” (Jn 6.44). Nothing less than divine force, even the power of the Holy Spirit (Jn 16.8–11), compels us to Christ.
3. The first stage of grace’s saving work begins instantaneously and amounts to the impartation of a spiritual light which is brand new to the person who receives it, a glimmer on its way to glory. This light first brings some perception of God’s holiness, majesty, goodness, and truth. This precedes a true Christian’s conviction of sin. Unbelievers may experience a similar conviction but it is not the result of this illumination peculiar to real Christians. However strong an unbeliever’s feelings may be, without this spiritual light, they are liable to pass and leave him worse off spiritually, either as an apostate (2 Pet 2.20) or a hypocrite (Luke 18.11). That should not surprise us. It can be very hard for us to discern between a new Christian and a spurious convert, but the Lord knows those who are His (2 Tim 2.19). The true light in a new Christian arises from Scripture and draws him back into it. He deeply approves what he reads there. He shudders at the evil of sin and grieves that it still has a place in his heart. For a while he may, in a misguided way, try gaining God’s favor by valiant efforts to be good and do good, but he is soon frustrated. The harder he tries, the worse he gets. In this miserable condition, he begins to appreciate how desperately he needs the gospel of free grace. He truly believes Scripture, hates and avoids sin because it is displeasing to God, and accepts the biblical testimony that Jesus is God’s Son and the only Savior. This knowledge of Christ stirs the new Christian’s heart to pursue Him among church brethren. Getting to know them, he then yearns to enjoy the blessings they experience. He certainly knows that Jesus can save him, but with only a little spiritual knowledge and proneness to a legalistic spirit, along with shame for sins past and present, he doubts the sincerity of his own faith. He is afraid that Jesus, though compassionate and generous with others, will reject him.
4. In the midst of all these early troubles, he discovers that occasionally the Lord comes to him in the sweetest way to keep him from total despair. Refreshing signs include liberty in prayer and true joy in a Scripture promise. At first he does not realize these experiences will prove fleeting and that they are only meant to strengthen him for the long haul, and so, the next time he finds himself in the dumps spiritually, he is overly discouraged. But the Lord is teaching him to live by faith, not by feelings, and strengthening him for the difficult calling of true discipleship. Typically, a real Christian’s early zeal changes, like a baby to be weaned. He zealously thinks he must have the most intense spiritual experiences, like Peter in his passionate defense of Jesus (Jn 18.10).
5. God’s grace always affects both one’s thinking and feelings. Great emotion without knowledge is carnal fanaticism. Intellectual clarity without love is a veneer of hypocrisy. Immature Christians usually are a bit lopsided with good affections exceeding their theological discernment. Spiritual progress primarily increases their doctrinal understanding. Mature Christians generally have other important virtues and advantages, even if the less mature might be a bit more fervent. A fruit-laden tree is of more practical good, but it is spring-time with the newer convert, and his blossoms are indeed beautiful. By grace the season will come when he, too, will bear much fruit. For now, his faith is weak, but his heart is warm. He sometimes fears he is not a true believer, but he feels as he does because the Lord really is with him in grace. This tender blade is growing toward God and His Word. Not yet a father or a strong young man, he is nevertheless the Lord’s precious little child. A new hatred of sin and love for Christ is in him. The spirit of bondage is gradually departing from him, and the hour of liberty is fast approaching, when he shall know for sure of his acceptance with God, and repose more comfortably in Christ’s redeeming work and promise. In my next letter, if you are interested, I will write more about this second stage of spiritual life. Signed, JN.
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This is a golden example of an older writer taking up the subject of “experimental religion” (tested in experience). It is fairly typical of those in the richer veins of Reformed and evangelical pietism. Newton valued both holy affections and doctrinal integrity. May his sage counsel encourage those especially who have recently begun to follow Christ. Ω