John Newton
As you profess that you are an inquirer and desire to form a judgement agreeable to the Word of God, without being influenced by the authority of names and parties, I willingly embrace the occasion you offer me. You say that, though you are not prejudiced against the doctrines of election and perseverance of the saints, they appear to you attended with such difficulties that you cannot yet heartily and fully assent to them. May the Lord the Spirit, whose office it is to guide His people into all truth, guide my pen and accompany what I shall write with His blessing. I shall only offer a few unpremeditated hints, in the same manner as if I was personally conversing with you.
Permit me to remind you, in the first place, of that important statement, (which, by the way, seems to speak strongly in favour of the doctrines in question): “A man can receive nothing, except it be given him from heaven” (Jn 3:27). If you should only accede to my opinions through my persuasion, you would be little benefited by the exchange. The Lord alone can give us the true, vital, comforting and useful knowledge of His own truths.
1An edited extract from a letter from Newton to someone who was not fully convinced of this doctrine (taken from Newton’s Works, Banner of Truth reprint, 1985, vol 1).
We may become wise in ideas, and so far masters of a system of doctrine, as to be able to argue, object and fight in favour of our own hypothesis, by dint of application and natural abilities, but we rightly understand what we say only if we have a spiritual perception of it wrought in our hearts by the power of the Holy Ghost. It is not by noisy disputation, but by humble waiting upon God in prayer and a careful perusal of His holy Word, that we are to expect a satisfactory, experimental and efficacious knowledge of the truth as it is in Jesus. I am persuaded that you are seeking in this way; if so, I am confident you shall not seek in vain. The Lord teaches effectually, though for the most part gradually. The path of the just is compared to the light, which is very faint at the early dawn, but shines more and more to the perfect day.
If you sincerely seek the Lord’s direction by prayer, you will of course make use of His appointed means of information and search the Scriptures. Give me leave to offer you the following pieces of advice, while you are reading and comparing spiritual things with spiritual. First, do not lay too great stress upon a few detached texts, but seek for that sense which is most agreeable to the general strain of Scripture. The infallible Word of God must doubtless be consistent with itself: if it does not appear so to us, the obscurity and seeming inconsistency must be charged to the remaining darkness and ignorance of our minds. As many different locks are opened with equal ease by one master-key, so there is a certain comprehensive view of scriptural truth which opens hard places, solves objections and reconciles, illustrates and harmonises many texts, which to those who do not have this master-key – frequently styled the analogy of faith – appear almost to contradict each other. When you obtain this key, you will be sure that you have the right sense.
Again, you will do well to consult experience as you go along. Though this is not to be depended upon in the first instance, but must itself be subjected to the rule of the written Word, yet it is a good subordinate help. Consider which sense is most agreeable to what passes within you and around you, and which best corresponds to the dealings of God with yourself and to what you can observe of His dealings with others. Farther, when you are led (as I think you will be) to view the Calvinist doctrines in a favourable light, do not be afraid of embracing them, even if there are some objections which, for want of a full possession of the key I mentioned, you are not able to clear up. But consider that there may be objections against the other side that are as strong or stronger. We are poor weak creatures; to clear up every difficulty is not what we are immediately called to do, but rather to seek the light which may strengthen and feed our souls.
Lastly, compare the tendency of different opinions. This is an excellent rule if we can apply it fairly. Whatever is from God has a sure tendency to
ascribe glory to Him, to exclude boasting from us, to promote the love and practice of holiness, and increase our dependence upon His grace and faithfulness. Calvinists have no reason to be afraid of resting the merits of their cause upon this issue, notwithstanding the unjust misrepresentations which have been often made of their principles, and the ungenerous treatment of those who would regard the sins of a few individuals as the necessary consequence of embracing those principles.
But I must check myself, or I shall finish my letter before I properly begin my subject. You have objections to the doctrine of election. You will, however, agree with me that Scripture does speak of it, and in very strong and express terms – particularly Paul. I have met with some sincere people, as I believe, who have told me they could not bear to read his ninth chapter to the Romans but always passed it over; their prejudices against election prejudiced them against a part of Scripture. But why so, unless because the dreaded doctrine is maintained too plainly to be evaded? But you will say that some writers and preachers attempt to put an easier sense upon the Apostle’s words. Let us judge then, as I have proposed, from experience.
Admitting what I am sure you will admit – the total depravity of human nature – how can we account for the conversion of a soul to God unless we also admit an election of grace? The work must begin somewhere. Either the sinner first seeks the Lord, or the Lord first seeks the sinner. The former is impossible – if by nature we are dead in trespasses and sins, if the god of this world has blinded our eyes and keeps possession of our hearts, and if our carnal minds, so far from being disposed to seek God, are enmity against Him. Let me appeal to yourself. I think you know yourself too well to say that you either sought or loved the Lord first. Perhaps you are conscious, that for a time, and so far as in you lay, you even resisted His call; and must have perished if He had not made you willing in the day of His power and saved you in spite of yourself. In your own case, you acknowledge that He began with you, and this must be the case universally with all that are called if the whole race of mankind are by nature enemies to God.
Then, farther, there must be an election unless all are effectually called. But we are assured that the broad road, which is thronged with the greatest multitudes, leads to destruction. Were not you and I in this road? Were we better than those who continue in it still? What has made us differ from our former selves? Grace. What has made us differ from those who are now as we once were? Grace. Then this grace, by this very term, must be distinguishing grace; that is, in other words, electing grace.
To suppose that God should make this election, or choice, only at the time of our calling, is not only unscriptural, but contrary to reason and the ideas
we have of God’s perfections, particularly those of omniscience and unchangeableness. They who believe there is any power in man by nature, whereby he can turn to God, may contend for a conditional election upon the foresight of faith and obedience; but while others dispute, let you and I admire, for we know that the Lord foresaw us (as we were) in a state utterly incapable either of believing or obeying, unless He was pleased to work in us to will and to do according to His own good pleasure.