John Newton's Letters
Blemishes in Christian character
"Finally, brothers, whatever is true, whatever is noble,
whatever is right, whatever is pure, whatever is lovely, whatever is
admirable—if anything is excellent or praiseworthy—think about such things."
Philippians 4:8
Dear Sir,
The precept which I have chosen for my motto is applicable to many
particulars which are but seldom and occasionally mentioned from the pulpit.
There are improprieties of conduct, which, though usually considered as
foibles which hardly deserve a severe censure, are properly sinful; for
though some of them may not seem to violate any express command of
Scripture, yet they are contrary to that holiness and circumspection which
become our profession. A Christian, by the tenor of his high calling, is
bound to avoid even the appearance of evil; and his deportment should not
only be upright as to his leading principles, but amiable and engaging, and
as free as possible from every inconsistency and blemish. The characters of
some valuable people are clouded, and the influence they might otherwise
have greatly counteracted, by comparatively small faults; yet faults
they certainly are; and it would be well if they could be made so sensible
of them, and of their ill effects, as that they might earnestly watch, and
strive, and pray against them.
I know not how to explain myself better than by
attempting the outlines of a few portraits, to each of which I
apprehend some strong resemblances may be found in real life. I do not wish
to set my readers to work to find out such resemblance's among their
neighbors; but would advise them to examine carefully, whether they cannot,
in one or other of them, discover some traces of their own features: and
though I speak of men only, counterparts to the several characters may
doubtless be found here and there among the women; for the imperfections and
evils of a fallen nature are equally entailed upon both sexes.
'Austerus' is a solid and exemplary Christian. He
has a deep, extensive, and experimental knowledge of Divine things.
Inflexibly and invariably true to his principles, he stems with a noble
singularity the torrent of the world, and can neither be bribed nor
intimidated from the path of duty. He is a rough diamond of great intrinsic
value, and would sparkle with a distinguished luster if he were more
polished. But, though the word of God is his daily study, and he prizes the
precepts, as well as the promises, more than thousands of gold and silver,
there is one precept he seems to have overlooked—"be compassionate and
humble." 1 Peter 3:8.
Instead of that gentleness and humility which will always
be expected from a professed follower of the meek and lowly Jesus, there is
a harshness in his manner, which makes him more admired than beloved; and
those who truly love him, often feel more constraint than pleasure when in
his company. His intimate friends are satisfied that he is no stranger to
true humility of heart; but these are few: by others he is thought proud,
dogmatic, and self important; nor can this prejudice against him be easily
removed, until he can lay aside that cynical air which he has unhappily
contracted.
'Humanus' is generous and benevolent. His
feelings are lively, and his expressions of them strong. No one is more
distant from sordid views, or less influenced by a selfish spirit. His heart
burns with love to Jesus, and he is ready to receive with open arms all who
love his Savior. Yet, with an upright and friendly spirit, which entitles
him to the love and esteem of all who know him, he has not everything we
would wish in a friend. In some respects, though not in the most criminal
sense, he bridles not his tongue. Should you entrust him with a
secret—you thereby put it in the possession of the public. Not that he would
willfully betray you; but it is his infirmity: he knows not how to keep a
secret; it escapes from him before he is aware. So likewise as to matters of
fact: in things which are of great importance, and where he is sufficiently
informed, no man has a stricter regard to truth; but in the smaller concerns
of common life, whether it be from credulity, or from a strange and blamable
inadvertence, he frequently grieves and surprises those who know his real
character, by saying what is not strictly true. Thus they to whom he opens
his very heart dare not make him returns of equal confidence; and those who
in some cases would venture their lives upon his word, in others are afraid
of telling a story after him. How lamentable are such blemishes in such a
person!
'Prudens' though not of a generous natural
temper, is a partaker of that grace which opens the heart, and inspires a
disposition to love and to good works. He does not bestow his alms to be
seen by men; but those who have the best opportunities of knowing what he
does for the relief of others, and of comparing it with his ability, can
acquit him in good measure of the charge which another part of his conduct
exposes him to. For Prudens is a great economist; and though he would not
willingly wrong or injure any person, yet the base means to which he will
submit, either to save or gain a penny in what he accounts an honest way,
are a great discredit to his profession. He is punctual in fulfilling his
engagements; but exceedingly hard, strict, and suspicious in making his
bargains. And in his dress, and every article of his personal concerns, he
is content to be so much below the station in which the providence of God
has placed him, that to those who are not acquainted with his private
benefactions to the poor, he appears under the hateful character of a miser,
and to be governed by that love of money which the Scripture declares
to be the root of all evil, and inconsistent with the true love of God and
of the saints.
'Volatilis' is sufficiently exact in performing
his promises—in such instances as he thinks of real importance. If he bids a
person depend upon his assistance, he will not disappoint his expectations.
Perhaps he is equally sincere in all his promises at the time of making
them; but, for lack of method in the management of his affairs, he is always
in a hurry, always too late, and has always some engagement upon his hands
with which it is impossible he can comply: yet he goes on in this way,
exposing himself and others to continual disappointments. He accepts,
without a thought, proposals which are incompatible with each other, and
will perhaps undertake to be at two or three different and distant places at
the same hour. This has been so long his practice, that nobody now expects
him until they see him. In other respects he is a good sort of man; but this
lack of punctuality, which runs through his whole deportment, puts
everything out of course in which he is concerned, abroad and at home.
Volatilis excuses himself as well as he can, and chiefly by alleging, that
the things in which he fails are of no great consequence. But he would do
well to remember, that truth is a sacred thing, and ought not to be
violated in the smallest matters, without an unforeseen and unavoidable
prevention. Such a trifling turn of spirit lessens the weight of a person's
character, though he makes no pretensions to piety, and is a still greater
blemish in a professor.
'Cessator' is not chargeable with being buried in
the cares and business of the present life to the neglect of the one thing
needful; but he greatly neglects the duties of his station. Had he
been sent into the world only to read, pray, hear sermons, and join in pious
conversation—he might pass for an eminent Christian. But though it is to be
hoped that his abounding in these exercises springs from a heart-attachment
to Divine things, his conduct evidences that his judgment is weak, and his
views of his Christian calling are very narrow and defective. He does not
consider, that waiting upon God in the public and private ordinances is
designed, not to excuse us from the discharge of the duties of civil life,
but to instruct, strengthen, and qualify us for their performance. His
affairs are in disorder, and his family and friends are likely to suffer by
his indolence. He thanks God that he is not worldly-minded; but he is an
idle and unfaithful member of society, and causes the way of truth to be
evil spoken of. Of such the Apostle has determined, that "if any man will
not work, neither should he eat."
'Curiosus' is upright and unblamably in his
general deportment, and no stranger to the experiences of a true Christian.
His conversation upon these subjects is often satisfactory and edifying. He
would be a much more agreeable companion, were it not for a bothersome
desire of knowing everybody's business, and the grounds of every hint
that is occasionally dropped in discourse where he is present. This puts him
upon asking a multiplicity of needless and improper questions; and obliges
those who know him, to be continually upon their guard, and to treat him
with reserve. He intrudes even with strangers, and is unwilling to part with
them until he is punctually informed of all their connections, employment's
and designs. For this idle curiosity he is marked and avoided as a
busy-body; and those who have the best opinion of him, cannot but wonder
that a man, who appears to have so many better things to employ his
thoughts, should find time to amuse himself with what does not at all
concern him. Were it not for the rules of civility, he would be insulted
every day; and if he would attend to the cold and evasive answers he
receives to his inquiries, or even to the looks with which they are
accompanied, he might learn, that, though he means no harm, he appears to a
great disadvantage and that his prying disposition is very
unpleasant.
'Querulus' wastes much of his precious time in
declaiming against the management of public affairs; though he has neither
access to the springs which move the wheels of government, nor influence
either to accelerate or retard their motions. Our national concerns are no
more affected by the remonstrance's of Querulus, than the heavenly bodies
are by the disputes of astronomers. While the newspapers are the chief
sources of his news and his situation precludes him from being a competent
judge either of matters of fact or matters of right, why should Querulus
trouble himself with politics? This would be a weakness, if we
consider him only as a member of society; but if we consider him as a
Christian, it is worse than weakness; it is a sinful conformity to the men
of the world, who look no farther than to second causes, and forget that the
Lord reigns.
If a Christian be placed in a public sphere of action, he
should undoubtedly be faithful to his calling, and endeavor by all lawful
methods to transmit our privileges to posterity: but it would be better for
Querulus to let the dead bury the dead. There are people enough to make a
noise about political matters, who know not how to employ their time
to better purpose. Our Lord's kingdom is not of this world; and most of his
people may do their country much more essential service by pleading for it
in prayer, than by finding fault with things which they have no power to
alter. If Querulus had opportunity of spending a few months under some of
the governments upon the Continent (I may indeed say under any of them), he
would probably bring home with him a more grateful sense of the Lord's
goodness to him, in appointing his lot in Britain. As it is, his zeal is not
only unprofitable to others, but hurtful to himself. It embitters his
spirit, it diverts his thoughts from things of greater importance, and
prevents him from feeling the value of those blessings, civil and religious,
which he actually possesses. And could he (as he wishes) prevail on many to
act in the same spirit, the governing powers might be irritated to take
every opportunity of abridging that religious liberty which we are favored
with above all the notions upon earth. Let me remind Querulus, that the hour
is approaching, when many things, which at present too much engross his
thoughts and inflame his passions, will appear as foreign to him, as what is
now transacting among the Tartars or Chinese.
Other improprieties of conduct, which lessen the
influence and spot the profession of some who wish well to the cause of
Christ, might be enumerated, but these may suffice for a specimen.