D. Scott Meadows

It was fashionable in late 18th-century England to spend nearly all one’s spare time and money going to popular hang-outs like taverns and theaters and attending special events like dances and concerts. Even though these trendy activities were in some respects morally-objectionable (e.g., with excessive drinking, flirtatious behavior, ostentatious display, etc.), most people thought that to live this way was “the British dream.” They felt sorry for and even disgusted by sober-minded Christians who chose not to participate for conscience’s sake. The popular assumption was that they were prudes needlessly missing out on harmless fun by their miserable strictness. John Newton turns this on its head in a letter to a “gay friend,” which in those days did not mean a homosexual but someone addicted to these sinful pleasures of society. By the force of personal testimony of his life before and after conversion, joined with common sense, Newton asserts that the legitimate pleasures of this life are best enjoyed by faithful Christians. Truth be told, it was the worldly set which were missing out.

Newton is not teaching the philosophy of hedonism that enjoyment is a reliable guide for how we should live. Rather, he grants his friend’s hedonistic premise for the sake of argument and makes a case for godly living even from this. That is a subtle but important distinction, and with that understood, Newton’s letter sets a good example of Christian persuasion. What follows is only an abridged paraphrase of his original and superb letter.
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1. We really do have a two-way friendship but it seems my letters disgust you sometimes, try as I might to delight you by them. I fear this is why you do not write back so often. To keep you as my pen pal, please let me share a few thoughts, as you have shared yours, that we might enjoy closer agreement and regular correspondence.

2. You grant I am a sensible man and so admit that not all the sense is on your side. We know that men of great minds have been on both sides of this debate. This question cannot be decided by mere human authority.

3. So let us discuss our own thoughts and experiences. Here I have an advantage, for I have been in your shoes, but you have not been in mine, spiritually speaking. I know firsthand about all the worldly pleasures you love, for I loved them too, and now I despise them. Even setting religion aside for a moment, if this were all there were to life, I would rather be a worm than claiming to be a MAN wasting my time in such a boring and insignificant way! You, too, are a sensible man, so how can you prostitute your talents and abilities on such childish trivialities, along with killing yourself to make money for more of them? The only “benefit” I found in them was relief from ever having to think seriously about anything (which is obviously dangerous). I hope you do not indulge any darker pleasures than these common frivolities. So far, then, we are even, because we both know from experience what a “life of pleasure” offers.

4. On the other hand, I can testify of my best pleasures which are foreign to you. I know my sins are all forgiven. I know what it is to enjoy daily communion with God. I know the comfort of trusting Providence, of looking forward to glory and having a foretaste of it here and now, of reading Scripture, of praying earnestly, of preaching and talking with other Christians about the things of God. I know you despise these things and do not value my happiness any more than I do yours. But here is the difference, my friend. You condemn what you have never tried. You have never experienced this spiritual life I am commending to you, and you cannot convince even yourself that my testimony about these things is not true.

5. Why should you feel sorry for me? Do you enjoy good food and drink more than I do? Do you sleep more soundly than I do? Do you think you enjoy good companionship more than I do? Our circles of friends are of a different character, to be sure, but some of mine are eminent and admirable people, too. If you reply, “Yes, but they are religious fanatics like you,” you make no valid point, since each one’s happiness is a matter of opinion. I have my preferred friends and you have yours. When it comes to marriage, do you think your principles will lead to greater happiness with your wife than I presently enjoy with mine? You know my family and see how happy we are. Do you expect something better? I wish you may equal us when you marry, but I do not need to become a Deist like you to enjoy the very best of true goodness in this life.

6. When the inevitable troubles of life come, you are also disadvantaged. Since you are fixated on earthly things, their pain is unmitigated by the faith of a Christian. You do not see them as intended for your good by your heavenly Father. You have no comfort from His sweet promises, nor His gracious strength supporting you. You find no relief in prayer by casting your burdens upon Him, and you do not see and rejoice in His hand when the trouble passes. I solemnly testify to you that these are my experiences. I have known a peace the world cannot give or take away. Your case is even worse when you are alone without your distractions, because then you cannot help but reflect miserably upon things.

7. As you heard, I do worship in my home with a few friends for an hour or two every couple weeks, but does this justify your scorn or pity? Is it nobler to live without God in this world? You would not criticize us if we played cards instead. You should be shocked by your own prejudice! But I am not shocked because I used to be just like you, and I pray God will open your eyes, since He alone can do it. Oh, how it would please me to be His instrument in this, since I dearly love you! May God show you whom you disdain—even Christ crucified for sinners like us. Please keep this letter of mine readily at hand and write back assuring me that we are still friends. Signed, JN.
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Deists admit a Creator but deny He is involved in the world. They were like many nominal Christians today who are not serious about following Christ. Let Newton’s letter reprove us for our own worldliness and challenge us to reach out with similar bold compassion to many we know. Ω