from "A Burning and a Shining Light" from the letters (1787) "Christian Character," Pg. 427
from the Letters (1787)
Christian Character
My Lord,
Without any preamble, I purpose now to wait on your lordship with a few thoughts on the meaning of that name which first obtained at AntiochΓÇöin other words, what it is to be a Christian. What are the effects which (making allowance for the unavoidable infirmities attending upon the present state of mortality) may be expected from a real experimental knowledge of the Gospel? I would not insinuate that none are Christians who do not come up to the character I would describe, for then I fear I should unchristian myself, but only to consider what the Scripture encourages us to aim at as the prize of our high calling in this life. It is generally allowed and lamented that we are too apt to live below our privileges, and to stop short of what the spirit and the promises of the Gospel point out to us as attainable.
Mr. Pope's admired line, "An honest man's the noblest work of God," (From Alexander Pope (1688-1744), the great poet of Newton's day, in his Essay on Man, Epistle IV, line 248. For Pope, the "honest man" is essentially an enlightened latitudinarian. Newton's comment is a gentle but firm critique of "polite" humanism which was too optimistically and uncritically maintained by many of his contemporaries.) may be admitted as a truth when rightly explained. A Christian is the noblest work of God in this visible world, and bears a much brighter impression of his glory and goodness than the sun in the firmament. And none but a Christian can be strictly and properly honest: all others are too much under the power of self to do universally to others as they would others should do unto them, and nothing but a uniform conduct upon this principle deserves the name of honesty.
The Christian is a new creature, born and taught from above. He has been convinced of his guilt and misery as a sinner, has fled for refuge to the hope set before him, has seen the Son and believed on Him. His natural prejudices against the glory and grace of God's salvation have been subdued and silenced by almighty power; he has accepted the Beloved and is made acceptable in Him. He now knows the Lord, has renounced the confused, distant, uncomfortable notions he once formed of God, and beholds Him in Christ, who is the way, the truth, and the lifeΓÇöthe only door by which we can enter to any true satisfying knowledge of God or communion with Him. But he sees God in Christ reconciled, a Father, Savior and Friend who has freely forgiven him all his sins and given him the spirit of adoption. He is now no longer a servantΓÇömuch less a strangerΓÇöbut a son, and because a son, an heir already vested with all the promises, admitted to the throne of grace, and an assured expectant of eternal glory.
The Gospel is designed to give us not merely a possibility or a probability, but a certainty both of our acceptance and our perseverance, til death shall be swallowed up in life. And though many are sadly fluctuating and perplexed on this point (and perhaps all are so for a season) yet there are those who can say: "We know that we are of God." Therefore they are steadfast and unmoveable in his way, because they are confident that their labor shall not be in vain but that when they shall be absent from the body they shall be present with their Lord. This is the state of the advanced, experienced Christian who, being enabled to make his profession the chief business of his life, is strong in the Lord and in the power of his might. Everyone who has this hope in Christ "purifieth himself, even as He is pure."
I would now attempt a sketch of the Christian's temper, formed upon these principles and hopes, under the leading branches of its exercise respecting God, himself, and his fellow creatures.
The Christian's temper God-ward is evidenced by humility. He has received from Gethsemane and Golgotha such a sense of the evil of sin and of the holiness of God, combined with his matchless love to sinners, as has deeply penetrated his hear. He has an affecting remembrance of the state of rebellion and enmity in which he once lived against this holy and good God, and he has a quick perception of the defilements and defects which still debase his best services. His mouth is therefore stopped as to boasting: he is vile in his own eyes and is filled with wonder that the Lord should visit such a sinner with such a salvation. He sees so vast a disproportion between the obligations he is under to grace and the returns he makes that he is disposedΓÇöyea, constrainedΓÇöto adopt the apostle's words without affectation, and to account himself less than the least of all saints. And knowing his own heart, while he sees only the outside of others he is not easily persuaded there can be a believer upon earth so faint, so unfruitful, so unworthy as himself.
Yet, though abased, he is not discouraged, for he enjoys peace. The dignity, offices, blood, righteousness, faithfulness and compassion of the Redeemer (in whom he rests, trusts, and lives) for wisdom, righteousness, sanctification and redemption are adequate to all his wants and wishes. They provide him with an answer to every objection, and give him no less confidence in God than if he were sinless as an angel, for he sees that though sin has abounded in him, grace has much more abounded in Jesus. With respect to the past, all things are become new; with respect to the present and future, he leans upon an almighty arm and relies upon the word and power which made and upholds the heavens and the earth. Though he feels himself unworthy of the smallest mercies, he claims and expects the greatest blessings that God can bestow; and being rooted and grounded in the knowledge and love of Christ, his peace abides and is not greatly affected either by the variation of his own experience or the changes of God's dispensations towards him while here.
With such a sense of himself—such a heartfelt peace and heavenly hope—how can his spirit but breathe love to his God and Savior? It is indeed the perfection of his character and happiness that his soul is united by love to the chief good. The love of Christ is the joy of his heart and the spring of his obedience. With his Savior's presence he finds a heaven begun upon earth, and without it all the other glories of the heavenly state would not content him. The excellence of Christ; his love to sinners, especially his dying love; the love shown toward himself in seeking and saving him when lost, saving him to the uttermost…but I must stop! Your Lordship can better conceive than I can describe how and why Jesus is dear to the heart that knows Him.
That part of the Christian's life which is not employed in the active service, of his Lord is chiefly spent in seeking and maintaining communion with him. For this he plies the throne, studies the word of grace, and frequents the ordinances where the Lord has promised to meet with his people. These are his golden hours, and when thus employed how poor and trivial does all that the world calls great and important appear in his eyes! Yea, he is solicitous to keep up an intercourse of heart with his Beloved in his busiest hours, and so far as he can succeed, it alleviates all his labors and sweetens all his troubles. And when he is neither communing with his Lord not acting for Him, he accounts his time lost and is ashamed and grieved.
The truth of his love is manifested by submission. This is twofold and absolute, and without reserve in each. He submits to his revealed will as made known to him by precept and by his own example. He aims to tread in his Savior's footsteps, and internalizes (Newton's original phrase here, now unfortunately archaic, is "makes conscience of all his commandments"ΓÇöwhich is much stronger than our equivalent) all of his commandments, without exception and without hesitation. Again, he submits to his providential will; he yields to his sovereignty, acquiesces to his wisdom. He knows he has no right to complain of anything, because he is a sinner, and he has no reason, because he is sure the Lord does all things well. Therefore his submission is not forced, but is an act of trust. He knows he is not more unworthy than he is unable to choose for himself, and therefore rejoices that the Lord has undertaken to manage for him. And were he compelled to make his own choice he could only choose that all his concerns should remain in that hand to which he has already committed them.
And thus he judges of public as well as of his personal affairs. He cannot be an unaffected spectator of national sins, nor without apprehension of their deserved consequences. He feels and almost trembles for others, but he himself dwells under the shadow of the Almighty in a sanctuary that cannot be forced. Therefore, should he see the earth shaken and the mountains cast into the midst of the sea his heart would not be greatly moved, for God is his refuge. The Lord reigns. He sees his Savior's hand directing every dark appearance and over-ruling all to the accomplishment of his own great purposes: this satisfied him, and though the winds and waves should be high he can venture his own little bark in the storm, for he has an infallible and almighty Pilot on board with him. And indeed, why should he fear when he has nothing to lose? His best concerns are safe and other things he holds as gifts from the Lord, to whose call he is ready to resign them in whatever way He pleases, well knowing that creatures and instruments cannot of themselves touch a hair of his head without the Lord's permission, and that if He does permit them it must be for the best.
I might enlarge father…but I shall proceed to consider the Christian's attitude respecting himself. He lives in a godly and sober way. By sobriety we mean more than that he is not a drunkard. His attitude toward God, of course, shapes him to a moderation in all temporal things. He is not overly scrupulous or superstitious. He understands the liberty of the Gospel, that every creature of God is good if it be received with thanksgiving. He does not aim at being needlessly narrow nor practice self-devised austerities. The Christian is neither a stoic nor a cynic, yet he finds daily cause for watchfulness and restraint. Satan will not often tempt a believer to gross crimes; our greatest snares and sorest conflicts are usually found in things lawful in themselves but hurtful to us by their abuse, engrossing too much of our time or of our hearts, or somehow indisposing us for communion with the Lord. The Christian will be jealous of anything that might entangle his affections, dampen his zeal, or restrict him in his opportunities of serving his Savior.
He is likewise content with his situation because the Lord chooses it for him; his spirit is not eager for additions and alterations in his circumstances. If Divine Providence points out and leads to a change, he is ready to follow, though it should be what the world would call from better to worse, for he is a pilgrim and a stranger here, and a citizen of heaven. As people of fortune sometimes in traveling submit cheerfully to inconvenient accommodations very differed from their homes, comforting themselves with thinking that they are not always to live so, so the Christian is not greatly solicitous about externals. If he has them, he will use them moderately If he has but a few of them, he can manage well enough without them; he is but upon a journey, and will soon be at home. If he be rich, experience confirms our Lord's words (Luke 12:15), and satisfies him that a large room, a crowd of servants and twenty dishes upon his table add nothing to the real happiness of life Therefore he will not have his heart set upon such things. If he be in a humbler state, he is more disposed to pity than to envy those above him, for he judges they must have many encumbrances from which he is free. However, the will of God and the light of his countenance are the chief things the Christian whether rich or poor, regards; and therefore his moderation is made known unto all men.
A third branch of the Christian's temperament respects his fellow creatures. And here, methinks, if I had not filled a sheet already, I could enlarge with pleasure. We have, in this degenerate day, among those who claim and are allowed the name of Christian, too many of a narrow, selfish, mercenary spirit. But in the beginning it was not so. The Gospel is designed to cure such a spirit, but gives no indulgence to it. A Christian has the mind of Christ, who went about doing good, who makes his sun to shine upon the good and the evil, and sendeth rain on the just and the unjust. His Lord's example forms him to the habit of diffusive benevolence; he breathes a spirit of good will to mankind and rejoices in every opportunity of being useful to the souls and bodies of others, without respect to parties or interests. He commiserates, and would, if possible, alleviate the miseries of all around him. If his actual services are restrained by want of ability, still all share in his sympathy and prayers. Acting in the spirit of his Master, he frequently meets with a measure of the like treatment, but if his good is requited with evil, he labors to overcome evil with good. He feels himself a sinner, and needs much forgiveness: this makes him ready to forgive. He is not haughty, captious, easily offended, or hard to be reconciled with, for at the feet of Jesus he has learned meekness. And when he meets with unkindness or injustice he considers that, though he has not deserved such things from men, they are instruments employed by his heavenly Father (from whom he has deserved to suffer much more) for his humiliation and chastisement, and he is therefore more concerned for their sins than for his own sufferings, and prays after the pattern of his Savior: "Father, forgive them, for they know not what they do!" He knows he is fallible; therefore he cannot be self-assured. He know he is frail, and therefore dares not be judgmental. As a member of society, he is just, punctual in the discharge of every relative duty, faithful to his engagements and promises. Rendering to all their dues, obedient to lawful authority, and acting to all men according to the golden rule of doing as he would be done by. His conduct is simple, devoid of artifice, and consistent, attending to every branch of duty In the closet, the family, the church, and in the transactions of common life, he is the same man, for in every circumstance he serves the Lord and aims to maintain a conscience void of offence in his sight . No small part of the beauty of his profession in the sight of men consists in the due government of his tongue. The law of truth and kindness and purity is upon his lips. He abhors lying and is so far from inventing a slander that he will not repeat a report to the disadvantage of his neighbor, however true, without evident necessity. His conversation is cheerful but inoffensive, and he will no more wound another with his wit (if he has a talent that way) than with a knife. His speech is with grace, seasoned with salt, and suited to promote the peace and edification of all around him.
Such is the Christian in civil life. But though he loves all mankind, he stands in nearer relation and bears an especial brotherly love to all who are partakers of the faith and hope of the Gospel. This regard is not confined within the pale of a denomination, but extended to all who love the Lord Jesus Christ in sincerity. He calls no man master himself, nor does he wish to impose a shibboleth of his own upon others. He rejoices in the image of God wherever he sees it and in the work of God wherever it is carried on. Though tenacious of the truths which the Lord has taught him his heart is open to those who differ from him in less essential points, and he allows to others that right of private judgment which he claims for himself. He is disposed to hold communion in love with all who acknowledge the Head. He cannot indeed countenance those who set aside the one foundation which God has laid in Zion and maintain errors derogatory to the honor of the Savior or subversive of the faith and experience of his people, yet he wishes well to their persons, pities and prays for them, and is ready in meekness to instruct them that oppose. But there is no bitterness in his zeal, for he is aware that raillery and invective are dishonorable to the cause of truth and quite unsuitable in the mouth of a sinner, who owes all that distinguishes him from the vilest of men to the free grace of God. In a word, he is influenced by the wisdom from above which, as it is pure, is likewise peaceable, gentle and easy to be entreated, full of mercy and good works, without partiality and without hypocrisy.
I must just recur to my first point, and observe that with this spirit and deportment the Christian, while he is enabled to maintain a conscience void of offence toward God and man, is still aware and mindful of indwelling sin. He has his eye more upon this fact than upon his attainments, and therefore finds and confesses that in everything he comes exceedingly short, and that his best services are not only defective but defiled. He accounts himself an unprofitable servant, is abased in his own eyes, and derives all his hope and comfort as well as his strength from Jesus, whom he has known, received, and trusted, to whom he has committed his soul, in whom he rejoices and worships God in the spirit, renouncing all confidence in the flesh, and esteeming all things as loss for the excellency of the knowledge of Christ Jesus his Lord.
If I have lately been rather tardy in making my payments to his lordship, I have proportionately increased the quantity.(Newton refers not to money but rather to self-imposed "debts" of correspondence.) It is high time I should now relieve your patience, I hope I long to be a Christian indeed, and I hope this hasty exemplification of my wishes will answer to your lordship's experience better than I fear it does to my own. May I beg a remembrance in your prayers, that He who has given me to will and desire may work in me to be and to do according to his own good pleasure. I am & c.
This letter was written in September 1772 while hew was still at Olney but being visited by all manner of people seeking spiritual counsel among this noblemen was one, and with whom he then corresponded to continue this aspect of his pastoral work.
