John Newton’s Letters

Seven letters to a Christian friend

February 16, 1776.

My dear Madam,

It gave me great comfort to find, that what I wrote concerning the divine character of Jesus, as God manifest in the flesh, met with your approbation. This doctrine is, in my view, the great foundation-stone upon which all true religion is built. But, alas! in the present day, it is the stumbling stone and rock of offense, upon which too many, fondly presuming upon their own wisdom, fall and are broken! I am so far from wondering that any should doubt of it, that I am firmly persuaded none can truly believe it, however plainly set forth in Scripture, unless it is revealed to them from Heaven; or, in the Apostle’s words, that “no one can call Jesus Christ Lord—but by the Holy Spirit.”

There are many who think they believe it, because they have taken it for granted, and never attentively considered the difficulties with which it is attended in the eye of fallen reason. Judging by natural light, it seems impossible to believe that the title of the true God and eternal life, should properly belong to that despised Man who hung dead upon the cross, exposed to the insults of his cruel enemies. I know nothing that can obviate the objections the reasoning mind is ready to form against it—but a real conviction of the sinfulness of sin, and the state of a sinner as exposed to the curse of the Holy Law, and destitute of every plea and hope in himself.

Then the necessity of a Redeemer, and the necessity of this Redeemer’s being Almighty, is seen and felt, with an evidence which bears down all opposition; for neither the efficacy of his atonement and intercession, nor his sufficiency to guide, save, protect, and feed those who trust in him, can be conceived of without it. When the eyes of the understanding are opened, the soul made acquainted with and attentive to its own state and needs—he who runs may read this truth; not in a few detached texts of a dubious import, and liable to be twisted and tortured by the arts of criticism—but as interwoven in the very frame and texture of the Bible, and written, as with a sun-beam, throughout the principal parts both of the Old and New Testament.

If Christ is the shepherd and the husband of his people under the Gospel, and if his coming into the world did not abridge those who feared God of the privileges they were entitled to before his appearance, it follows, by undeniable consequence, “that he is God over all blessed forever.” For David tell us, that his shepherd was Jehovah; and the husband of the Old Testament church was the Maker and God of the whole earth, the Holy One of Israel, whose name is the Lord Almighty; Psalm 23:1; Isaiah 54:8 with Isaiah 47:4. I agree with you, Madam, that among the many attempts which have been made to prove and illustrate the Scripture doctrine—that the Father, the Word, and the Holy Spirit, are one God—there have been many injudicious, unwarrantable things advanced, which have perplexed instead of instructing, and of which the enemies of the truth have known how to make their advantage. However, there have been tracts upon these sublime subjects which have been written with judgment and an unction, and I believe attended with a blessing. I seem to prefer Mr. Jones’s book on the Trinity to any I have seen, because he does little more than state some of the Scripture evidence for it, and draws his inferences briefly and plainly; though even he has admitted a few texts, which may perhaps be thought not quite full to the point; and he has certainly omitted several of the most express and strongest testimonies.

The best and happiest proof of all, that this doctrine is true in itself and true to us—is the experience of its effects. They who know His name will put their trust in Him. Those who are rightly impressed with His astonishing condescension and love, in emptying himself, and submitting to the death of the cross for our sakes—will find themselves under a sweet constraint to love him again, and will feel a little of that emotion of heart which the Apostle expresses in that lively passage, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” Gal. 6:14. The knowledge of Christ crucified removes the false appearances by which we have been too long cheated, and shows us the men and the things, the spirit, customs, and maxims of the world—in their just light.

Were I perfectly master of myself and my subject, I would never adduce any text in proof of a doctrine or assertion from the pulpit, which was not direct and conclusive; because if a text is pressed into an argument to which it has no proper relation, it rather encumbersthan supports it, and raises a suspicion that the cause is weak, and better testimonies in its favor cannot be obtained. Some misapplications of this kind have been so long in use, that they pass pretty current, though, if brought to the assay, they would be found not quite sterling; but I endeavor to avoid them to the best of my judgment.

Thus, for instance, I have often heard, Rom. 14:23; “whatever is not of faith is sin,” quoted to prove, that without a principle of saving faith we can perform nothing acceptable to God; whereas it seems clear from the context, that faith is there used in another sense, and signifies a firm persuasion of mind respecting the lawfulness of the action. However, I doubt not but the proposition in itself is strictly true in the other sense, if considered detached from the connection in which it stands; but I should rather choose to prove it from other passages, where it is directly affirmed, as Heb. 11:6; Mat. 12:33.

In such cases, I think hearers should be careful not to be prejudiced against a doctrine, merely because it is not well supported; for perhaps it is capable of solid proof, though the preacher was not so happy as to hit upon that which was most suitable; and extempore preachers may sometimes hope for a little allowance upon this head, from the more candid part of their auditory, and not be made offenders for an inadvertence which they cannot perhaps always avoid in the hurry of speaking.

With respect to the application of some passages in the Old Testament to our Lord and Savior, I hold it safest to keep close to the specimens the Apostles have given us, and I would venture with caution if I go beyond their line; yet it is probable they have only given us a specimen, and that there are a great number of passages which have a direct reference to Gospel truths, though we may run some hazard in making out the allusion. If Paul had not gone before me, I would have hesitated to assert that the prohibition, “You shall not muzzle the ox that treads out the corn,” was given, not upon the account of oxen—but altogether for our sakes. Nor should I without his assistance have found out, that the history of Sarah and Hagar was a designed allegory, to set forth the difference between the Law and Gospel covenants. Therefore, when I hear ministers tracing some other allusions, I cannot be always sure that they push them too far, though perhaps they are not quite satisfactory to my judgment; for it may be, they have a farther insight into the meaning of the verses than myself.

And I think Scriptures may be sometimes used to advantage, by way of accommodation in popular discourses, and in something of a different sense from what they bear in the place where they stand, provided they are not alleged as proofs—but only to illustrate a truth already proved or acknowledged. Though Job’s friends and Job himself were mistaken, there are many great truths in their speeches, which, as such, may, I think, stand as the foundation of a discourse. Nay, I either have, or have often intended to borrow, a truth from the mouth even of Satan, “Have you not set a hedge about him?” such a confession extorted from our grand adversary, placing the safety of the Lord’s people, under his providential care, in a very striking light.

I perfectly agree with you, Madam, that our religious sensations and exercises are much influenced and tinctured by natural constitution. And that, therefore, tears and warm emotions on the one hand, or a comparative dryness of spirit on the other—are no sure indications of the real state of the heart. Appearances may agree in different persons, or vary in the same person—from causes which are merely natural. Even a change of weather may have some influence in raising or depressing the spirits, where the nerves are very delicate. And I think such people are more susceptive of impressions from the agency of invisible powers, both good and evil; an agency which, though we cannot explain, experience will not permit us to deny.

However, though circumstantials rise and fall—the real difference between nature and grace remains unalterable. That work of God upon the heart which is sometimes called a new birth—or a new creation—is as distinct from the highest effects of natural principles or the most specious imitations which education or resolutions can produce, as light is from darkness, or life from death. Only he who made the world can either make a Christian—or support and carry on his own work. A thirst after God as our portion; a delight in Jesus, as the only way to heaven; a renunciation of self and of the world, so far as it is opposite to the spirit of the Gospel—these, and the like fruits of that grace which brings salvation, are not only beyond the power of our fallen nature—but contrary to its tendency; so that we can have no desires of this kind—until they are given us from above; but otherwise, can hardly bear to hear them spoken of, either as excellent or necessary.