John Newton's Letters

Extract of a letter to a student in divinity

Dear Sir,
The subject of your last is important. I can sympathize with your concern, having known much of it myself, and therefore willingly devote my first opportunity to reply. But shall I indeed condole with you? or shall I rather congratulate you on the perplexity you complain of? I know it is not pleasing; but I hope it will be sanctified and profitable to you.

Though I am no enemy to the acquisition of useful knowledge, I have seen many instances of young men who have been much hurt by what they expected to reap advantage from. They have gone to the academy humble, peaceable, spiritual, and lively; but have come out self-wise, dogmatically, censorious, and full of a wisdom founded upon the false maxims of the world. I have been ready to address them with that line of Milton: "If you are heóBut ah! how fallen!"

I do not mention this as the necessary fault of the institution, but as the frequent effect of notions too hastily picked up, when not sanctified by grace, nor balanced by a proportional depth of spiritual experience. I am therefore glad to hear, that, notwithstanding the advantages you have had in the pursuit of your studies, you feel an inward conviction, that you still need something which you cannot receive from men or books, in order to complete your fitness for the ministry: that you may be "a workman who needs not to be ashamed," and enabled rightly to divide (to distinguish and distribute) the word of truth.

It seems to me a point of more curiosity than use, to inquire too nicely into the modus of the Holy Spirit's assistance in the composure and delivery of sermons. If we cannot exactly state the boundaries between what we may deem the result of our own thoughts, and the needful influence of the Holy Spirit, it seems a safe way to give him the honor of the whole, and to attribute nothing to ourselves but our infirmities. If we have a capacity, means for improvement, diligence to make use of those means, and if that diligence is attended with any degree of success; may we not acknowledge that the former links of this chain are the effect of his goodness and favor, no less than the latter?

To the question, How far is it lawful to expect this assistance of the Holy Spirit? I answer, It is lawful very far, even to lay the whole stress upon it, so as to be firmly persuaded that we can neither meditate nor speak to purpose without it; that if we have not this assistance, whatever else we have, or may think we have, we shall but "darken counsel by words without knowledge." For this, I think, I have warrant in Joh. 15:5. If any person supposes he has so far mastered a system of divinity, that though he can indeed do better with the Spirit's assistance, yet he can make a tolerable shift without it, I envy him not this attainment. But if the question intends, How far a depend-once upon the Holy Spirit may lawfully supersede the use of means? I answer, Not in the least. The blessing and the means are so closely united, that they cannot be separated. The blessing may be surely expected, if diligently sought in the use of proper means, and we have no just reason to expect it without them. But to clear up the whole, let it be considered, What may deserve the name of diligence in this matter? and what are the proper means?

By diligence, I understand spiritual diligence. Such an active, improving, industrious habit, as is peculiar to a heart impressed with some real abiding sense of the love of God, the worth of souls, the shortness of time, and the importance of eternity. Without this turn of mind, though a man should spend sixteen hours every day in his study, he may be a mere trifler. The greatest part of his application will be spent on what is least necessary; and his knowledge will chiefly prove of that sort which puffs up, without communicating any real benefit: Gen. 41:21; Psa. 127:2.

The chief means for attaining wisdom, and suitable gifts for the ministry, are the holy Scriptures, and prayer. The one is the fountain of living water, the other the bucket with which we are to draw. And I believe you will find, by observation, that the man who is most frequent and fervent in prayer, and most devoted to the word of God, will shine and flourish above his fellows. Next to these, and derived from them, is meditation. By this, I do not mean a stated exercise upon some one particular subject, but a disposition of mind to observe carefully what passes within us and around us, what we see, hear, and feel, and to apply all for the illustration and confirmation of the written word to us. In the use of these means, and a humble dependence upon the Lord in all the changing dispensations we pass through, our spiritual experience will enlarge: and this experience is the proper fund of our ministerial capacity, so far as it may be considered inherent in us: Pro. 16:23; Mat. 13:52; 1Jo. 1:3.

These means are of universal importance. The wisest can do nothing without them, the weakest shall not use them in vain. There are likewise subordinate means, which may be healthful, and should in general be attended to: yet they ought not, I apprehend, to be considered as a sine qua non in a minister's call and fitness. The first preachers had them not, and some in the present day are enabled to do well without them.

Under this head, I principally intend all that comes under the usual designation of literature. A competent acquaintance with the learned languages, history, natural philosophy, &c. is very desirable. If these things are held in a proper subservience, if they do not engross too much of our time, nor add fuel to the fire of that self-importance which is our great snare; they may contribute to increase and enlarge our ideas, and facilitate our expressing ourselves with propriety. But these attainments (like riches) are attended with their peculiar temptations; and unless they are under the regulation of a sound judgment, and a spiritual frame of mind, will prove (like Saul's armor to David) rather cumbersome than useful in preaching. The sermons of preachers thus qualified are often more ingenious than edifying, and rather show off the preacher, than commend the Gospel of Christ.

As you desire my advice with respect to your future studies, I shall comply without hesitation or ceremony. The original Scriptures well deserve your pains, and will richly repay them. There is doubtless a beauty, fullness, and spirit, in the originals, which the best translations do not always express. When a word or phrase admits of various senses, the translators can only preserve one; and it is not to be supposed, unless they were perfectly under the influence of the same infallible Spirit, that they should always prefer the best. Only be upon your guard lest you should be tempted to think, that, because you are master of the grammatical construction, and can tell the several acceptations of the words in the best authors, you are therefore and thereby master of the spiritual sense likewise. This you must derive from your experimental knowledge, and the influence and teaching of the Spirit of God.

Another thing which will much assist you, in composing and speaking properly and acceptably, is logic. This will teach you what properly belongs to your subject, and what may be best suppressed; and likewise, to explain, divide, enumerate, and range your ideas to advantage. A lax, immethodical, disproportionate manner, is to be avoided. Yet beware of the contrary extreme. An affected starchiness and over-accuracy will fetter you, will make your discourses lean and dry, preclude an useful variety, and savor more of the school-lamp, than of that heavenly fire which alone can make our meditations efficacious, and profitable either to ourselves or our hearers. The proper medium can hardly be taught by rule; experience, observation, and prayer, are the best guides.

As your inquiry seems chiefly to be, how to fill up your outlines. I would advise you to study the living as well as the dead, or rather more. Converse much with experienced Christians and exercised souls. You will find advantage in this respect, not only from the wise, but from the weak of the flock. In the course of your acquaintance, you will meet with some in a backsliding state, some under temptations, some walking in darkness, others rejoicing in the light, &c. Observe how their spirits work, what they say, and how they reason in their several cases; what methods and arguments you find most successful in comforting the feeble-minded, raising up those who are cast down, and the like, and what answers they return. Compare these with the word of God, and your own heart. What you observe of ten people in these different situations, may be applied to ten thousand. For though some circumstances vary, the heart of man, the aids of grace, and the artifices of Satan, in general, are universally the same. And whenever you are to preach, remember, that some of all these sorts will probably be before you, and each should have something said to their own peculiar ease.

The tempted and distressed will be most probably relieved by opening the various states and exercises of the heart, and by showing, from scriptural and other examples, that no new thing has befallen them. The careless and backsliders, who have made a profession, should be reminded of that blessedness they once spoke of, and warned of their danger. Those who are now upon the mount, should be cautioned to expect a change, and to guard against security and spiritual pride. To the dead in trespasses and sins (some such will be always present), it is needful so preach the spirituality and sanction of the law, that they may be stirred up to seek to Jesus. Of him all awakened souls love to hear much. Let Jesus therefore be your capital subject. If you discuss some less essential topic, or bend all your strength to clear up some dark text, though you should display much learning and ingenuity, you will probably fall short of your main design, which I dare say will be to promote the glory of God, and the good of souls.

You will likewise find advantage, by attending as much as you can on those preachers whom God has blessed with much power, life, and success in their ministry. And in this you will do well not to confine yourself to any denomination or party, for the Spirit of the Lord is not confined. Different men have different gifts and talents. I would not wish you to be a slavish admirer of any man. Christ alone is our Master and Teacher. But study the excellencies of each: and if you observe a fault in any (for no human models are perfect), you will see what you are yourself to avoid.

Your inquiries respecting my own experience on this subject, must be answered very briefly. I have long since learned, that if I was ever to be a minister, faith and prayer must make me one. I desire to seek the Lord's direction, both in the choice and management of subjects; but I do not expect it in a way of extraordinary impulse, but in endeavoring to avail myself, to the best of my judgment, of present circumstances. The converse I have with my people, usually suggests what I am to preach to them. At first, my chief solicitude used to be, what I should find to say: I hope it is now, rather that I may not speak in vain. For the Lord has sent me here, not to acquire the character of a great speaker, but to win souls to Christ, and to edify his people. As to preparation, I make little use of books, excepting the Bible and a concordance. Though I preach without notes, I most frequently write more or less upon the subject. Often when I begin, I am at a loss how I shall proceed; but one thing insensibly offers after another, and, in general, I believe the best and most useful parts of my sermon occur de novo while I am preaching. When I can find my heart in frame and liberty for prayer, every thing else is comparatively easy.

I should be very glad if anything I have offered may afford you satisfaction. The sum of my advice is this: Examine your heart and views. Can you appeal to Him who knows all things, concerning the sincerity of your aim, that you devote yourself to the work of the ministry, not for worldly regards, but with a humble desire to promote the Redeemer's kingdom? If so, and his providence has thus far concurred with you, trust him for your sufficiency of every kind, and he will not disappoint you, but will be near to strengthen you according to your day. Depend not upon any cisterns you can hew out for yourself, but rejoice that you have liberty to come to the fountain that is always full, and always flowing. You must not expect a mechanical sufficiency, such as artificers acquire by habit and exercise in their business. When you have preached well nineteen times, this will be no security for the twentieth. Yes, when you have been upheld for twenty years, should the Lord withhold his hand, you would be as much at a loss as at first. If you lean upon books or men, or upon your own faculties and attainments, you will be in fear and in danger of falling continually. But if you stay yourself upon the Lord, he will not only make good your expectations, but in time will give you a proper confidence in his goodness, and free you from your present anxiety.

One thing more I must mention as belonging to the subject: That a comfortable freedom for public service depends much upon the spirituality of our walk before God and man. Wisdom will not dwell with a trifling, an assuming, a censorious, or a worldly spirit. But if it is our business, and our pleasure, to contemplate Jesus, and to walk in his steps, he will bless us: we shall be like trees planted by a constant stream, and he will prosper the work of our hands.




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