Letter from John Newton, July 14, 1775

July 14, 1775. My dear Friend, — I gladly adopt your address, and can assure you that the interchange of every letter unites my heart more closely to you. I am glad to find that your views of articles and creeds are not likely to hinder you from going forward in your present situation; and if, without contracting your usefulness, they only prove a bar to your preferment, I am sure it will be no grief of mind to you at the hour of death, or the day of judgment, that you were enabled to follow the dictates of conscience, in opposition to all the pleas of custom or interest. Since, therefore, I have no desire of shaking your resolves, may we not drop this subject entirely. The propriety of our national establishment, or of any other, is what I have not much to do with; I found it as it is, nor have I influence to alter it were I willing. The question in which I was concerned was simply, Whether I. things being as they were, could submit to it, so as conscientiously to take a designation to the ministry under it? I thought I could; I accordingly did, and I am thankful that I never have seen cause to repent it.

You seem gently to charge me with a want of candour in what I observed or apprehended concerning the gentlemen of the Feathers tavern. If I mistake not, (for I retain no copies of my letters,) I expressed myself with a double restriction, by first saying the leaders of that society, and then adding, or some of them at least. I apprehend your candour will hardly lead you to suppose, that there are none amongst them who would pull down the whole fabric, (that is, I mean so far as it crosses the Socinian scheme,) if it was left to their choice. I apprehend I may, without the least breach of candour, suppose that the exception swhich Mr. Lindsay has made to the Liturgy, are not peculiar to himself. It seems plain in his case, and from his own writings, that the mere removal of subscriptions, which is the immediate and ostensible object of the clerical petition, could not have satisfied him; and it is past a doubt with me, that there are others of the clergy like-minded with him. Indeed I could wish to be thought candid by you; though I confess, I am not a friend to that luke-warmness and indifference for truth, which bears the name of candour among many in the present day. I desire to maintain a spirit of candour and benevolence to all men, to wish them well, to do them every good office in my power, and to commend what appears to me commendable in a Socinian, as readily as in a Calvinist. But with some people I can only go usque ad aras. I must judge of principles by the word of God, and of the tree by its fruit. I meddle with no man’s final state; because I know that he who is exalted to give repentance and remission of sins, can do it whenever, and to whomsoever he is pleased: Yet I firmly believe, and I make no scruple of proclaiming it, that swearers, drunkards, adulterers, continuing such, cannot inherit the kingdom of God: and I look with no less compassion upon some persons, whose characters in common life may be respectable, when I see them unhappily blinded by their own wisdom; and while they account themselves and are accounted by many others, master-builders in Zion, rejecting the only foundation upon which a sinner’s hope can be safely built.

I am far from thinking the Socinians all hypocrites, but I think they are all in a most dangerous error; nor do their principles exhibit to my view a whit more of the genuine fruits of Christianity than Deism itself. You say, “If they be sincere, and fail not for want of diligence in searching, I cannot help thinking, that God will not condemn them for an inevitable defect in their understandings.” Indeed, my friend, I have such a low opinion of man in his depraved state, that I believe no one has real sincerity in religious matters till God bestows it; and when he makes a person sincere in his desires after truth, he will assuredly guide him to the possession of it in due time, as our Lord speaks, John vi. 44, 45. To suppose that any persons can sincerely seek the way of salvation, and yet miss it through an inevitable defect of their understandings, would contradict the plain promises of the gospel, such as, Matth. vii. 7, 8. John vii. 16, 17.; but to suppose that nothing is necessary to be known, which some people who possess sincerity cannot receive, would be in effect to make the Scripture a nose of wax, and open a wide door for scepticism. I am not a judge of the heart; but I may be sure, that whoever makes the foundation-stone a rock of offence, cannot be sincere in his inquiries. He may study the Scripture accurately, but he brings his own preconceived sentiments with him, and instead of submitting them to the touchstone of truth, he makes them a rule by which he interprets. That they who lean to their Own understandings should stumble and miscarry, I cannot wonder; for the same God who has promised to fill the hungry with good things, has threatened to send the rich empty away. So Matth. xi. 25. It is not through defect of understanding, but a want of simplicity and humility, that so many stumble like the blind at noon-day, and can see nothing of those great truths which are written in the gospel as with a sun-beam.

You wish me to explain myself concerning the doctrine of the Trinity. I will try, yet I know I cannot, any further than as he who taught me shall be pleased to bear witness in your heart to what I say. My first principle in religion is what the Scripture teaches me of the utter depravity of human nature, in connection with the spirituality and sanction of the law of God. I believe we are by nature sinners, by practice universally transgressors; that we are dead in trespasses and sins; and that the bent of our natural spirit is enmity against the holiness, government, and grace of God. Upon this ground, I see, feel, and acknowledge the necessity of such a salvation as the gospel proposes, which, at the same time that it precludes boasting, and stains the pride of all human glory, affords encouragement to those who may be thought, or who may think themselves, the weakest or the vilest of mankind. I believe, that whatever notions a person may take up from education or system, no one ever did, or ever will, feel himself and own himself to be such a lost, miserable, hateful sinner, unless he be powerfully and supernaturally convinced by the spirit of God. — There is, when God pleases, a certain light thrown into the soul, which differs not merely in degree, but in kind, toto genere from any thing that can be effected or produced by moral persuasion or argument. But (to take in another of your queries) the Holy Spirit teaches or reveals no new truths, either of doctrine or precept, but only enables us to understand what is already revealed in the Scripture. Here a change takes place, the person that was spiritually blind begins to see. The sinner’s character, as described in the word of God, he finds to be a description of himself; that he is afar off, a stranger, a rebel; that he has hitherto lived in vain. Now he begins to see the necessity of an atonement, an advocate, a shepherd, a comforter: he can no more trust to his own wisdom, strength, and goodness; but, accounting all his former gain but loss, for the excellency of the knowledge of Christ, he renounces every other refuge, and ventures his all upon the person, work, and promise of the Redeemer, In this way, I say, he will find the doctrine of the Trinity not only a proposition, but a principle; that is, from his own wants and situation he will have an abiding conviction, that the Son and Holy Spirit are God, and must be possessed of the attributes and powers of Deity, to support the offices the Scriptures assign them, and to deserve the confidence and worship the Scriptures require to be placed in them, and paid to them. Without this awakened state of mind, a divine, reputed orthodox, will blunder wretchedly even in defending his own opinions. I have seen laboured defences of the Trinity, which have given me not much more satisfaction than I should probably receive from a dissertation upon the rainbow composed by a man blind from his birth. In effect, the knowledge of God cannot be attained by studious discussion on our parts; it must be by a revelation on his part, Matt. xi. 27, and xvi. 17; a revelation, not objectively of new truth, but subjectively of new light in us. Then he that runs may read. Perhaps you may not quite understand my meaning, or not accede to my sentiment at present; I have little doubt, however, but the time is coming when you will. I believe the Lord God has given you that sincerity, which he never disappoints.

Far be it from me to arrogate infallibility to myself, or to any writer or preacher; yet, blessed be God, I am not left to float up and down the uncertain tide of opinion, in those points wherein the peace of my soul is nearly concerned. I know, yea I infallibly know whom I have believed. I am under no more doubt about the way of salvation than of the way to London. I cannot be deceived, because the word of God cannot deceive me. It is impossible, however, for me to give you or any person full satisfaction concerning my evidence, because it is of an experimental nature. Rev. ii. 17. In general, it arises from the views I have received of the power, compassion, and grace of Jesus, and a consciousness, that I, from a conviction of my sin and misery, have fled to him for refuge, intrusted and devoted myself and my all to him. Since my mind has been enlightened, every thing within me, and every thing around me, confirms and explains to me what I read in Scripture; and though I have reason enough to distrust my own judgment every hour, yet I have no reason to question the great essentials, which the Lord himself hath taught me.

Besides a long letter, I send you a great book. A part of it (for I do not ask you to read the whole) may perhaps explain my meaning better than I have leisure to do myself. I set a high value upon this book of Mr. Halyburton’s; so that unless I could replace it with another, I know not if I would part with it for its weight in gold. The first and longest treatise is in my judgment, a master-piece; but I would chiefly wish you to peruse the Essay concerning faith, towards the close of the book. I need not beg you to read it carefully, and to read it all. The importance of the subject, its immediate connection with your inquiries, and the accuracy of the reasoning, will render the motive of my request unnecessary. I cannot style him a very elegant writer; and being a Scotsman, he abounds with the Scottish idiom. — But you will prefer truth to ornament. I long to hear your opinion of it. It seems to me so adapted to some things that have passed between us as if written on purpose.

The Inquiry concerning Regeneration and Justification, which stands last in the book, I do not desire or even wish you to read; but if you should, and then think that you have read a speculation more curious than useful, I shall not contradict you. I think it must appear to you in that light; but it was bound up with the rest, and therefore could not stay behind: but I hope the Essay on Faith will please you.

I take great pleasure in your correspondence, still more in the thought of your friendship, which I hope to cultivate to the utmost, and to approve myself sincerely and affectionately yours.