books, yet, not having spiritual discernment, I frequently made a wrong choice; and I was not brought in the way of evangelical preaching or conversation, (except a few times when I heard, but understood not,) for six years after this period. Those things the Lord was pleased to discover to me gradually. I learnt them here a little and there a little, by my own painful experience, at a distance from the common means and ordinances, and in the midst of the same course of evil company, and bad examples, as I had been conversant with for some time. From this period I could no more make a mock at sin, or jest with holy things; I no more questioned the truth of Scripture, or lost a sense of the rebukes of conscience. Therefore I consider this as the beginning of my return to God, or rather of his return to me; but I cannot consider myself to have been a believer (in the full sense of the word) till a considerable time afterwards." Progressive conversions seem to be most agreeable to the analogy of nature; and though we by no means question the reality of instantaneous conversions, or consider that the grace of God is limited either to time, manner, or degree; yet we have generally observed that they partake too much of a spirit of excitement to form a sure and safe test. The excitement of the senses is a dangerous ingredient in holy things, because they are equally susceptible of opposite impressions. Those *Life of Newton. conversions ultimately prove most solid and abiding, where the understanding is enlightened, the conscience roused, and the will subdued by the simultaneous energy and power that moves and purifies the feelings and affections of the heart. But in whatever manner it was accomplished, the conversion of Newton claims to rank among those memorable acts of divine grace which have invested the names of a Rochester, a Gardiner, and a Bunyan, with so much interest and celebrity. May we not also mark its affinity to the still more distinguished examples recorded in the sacred writings, such as a Manasses, or a Saul, prototypes not less in guilt than in mercy? If any man could justly appropriate the words of the apostle, surely that individual was Newton, "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." 1 Tim. i. 16. Instances like these abound in edifying truths. They exhibit the divine sovereignty in legible and unerring characters. They serve also to confound the pride and self-glory of man, by proving that "base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence." 1 Cor. i. 28, 29. But above all they proclaim that no man is beyond the reach of mercy, however guilty, depraved, or lost; and that the door is never closed to the broken and contrite spirit. Let not then the penitent despair, nor yet the impenitent presume; but rightly interpreting these wonderful and gracious dispensations, may many a returning prodigal, like Newton, exclaim in the accents of adoring faith and love, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy." Micah vii. 18. That we may proceed to the more important events of Newton's subsequent history, we shall here briefly mention, that at this time he wrote to his father, who was then going out as Governor of York Fort, in Hudson's Bay, where he died in 1750. He previously gave his consent to his son's marriage with Miss Catlett, the lady who had been the object of so long and romantic an attachment. They were united on the 1st of February, 1750. After this event he made three voyages to Africa, devoting much of his time to classical and devotional studies, and performing public worship in his vessel according to the Liturgy of the Church of England, twice every day. The moral change which his mind had experienced is expressed in the following beautiful and edifying manner, strongly exemplifying the power of divine grace to raise and elevate the soul. 'To be at sea in these circumstances, withdrawn out of the reach of innumerable temptations, with opportunity and turn of mind disposed to observe the wonders of God in the great deep, with the two noblest objects of sight, the expanded heavens and the expanded ocean, continually in view; and where evident interpositions of Divine Providence, in answer to prayer, occur almost every day; these are helps to quicken and confirm the life of faith, which, in a good measure, supply to a religious sailor the want of those advantages which can be enjoyed only upon the shore. And, indeed, though my knowledge of spiritual things, as knowledge is usually estimated, was at this time very small; yet I sometimes look back with regret on these scenes. I never knew sweeter or more frequent hours of divine communion, than in my two last voyages to Guinea, when I was either almost secluded from society on shipboard, or when on shore amongst the natives. I have wandered through the woods, reflecting on the singular goodness of the Lord to me, in a place where, perhaps, there was not a person that knew Him for some thousands of miles round about me. "In desert woods, with thee, my God, Thou my repose from care, my light, In solitude my company." These lines are a translation from the following well His views on the subject of the slave trade are thus recorded by himself. 66 During the time I was engaged in the slavetrade I never had the least scruple as to its lawfulness. I was upon the whole satisfied with it, as the appointment Providence had marked out for me; yet it was, in many respects, far from eligible. It was, indeed, accounted a genteel employment, and usually very profitable, though to me it did. not prove so, the Lord seeing that a large increase of wealth would not be good for me. However, I considered myself as a sort of a gaoler or turnkey, and I was sometimes shocked with an employment that was perpetually conversant with chains, bolts, and shackles. In this view I had often petitioned in my prayers that the Lord, in his own time, would be pleased to fix me in a more humane calling, and, if it might be, place me where I might have more frequent converse with his people and ordinances, and be freed from those long separations from home which very often were hard to bear. My prayers were now answered, though in a way which I little expected.” * known passage of Propertius; Newton piously applying to the Creator what the poet addresses to the creature. Sic ego desertis possim bene vivere sylvis, Quo nulla humano sit via trita pede. Tu mihi curarum requies, in nocte vel atrá See Life of Newton. *Life of Newton. |