John Newton's Letters
On faith, and the communion of saints
Dear Sir,
In compliance with your request, I freely give you my sentiments on the
particulars you desired: your candor will pass over all inadvertencies, when
I give you such thoughts as offer themselves spontaneously, and without
study. If the Lord is pleased to bring anything valuable to my mind, I shall
be glad to send it to you; and I am willing to believe that when Christians,
in his name and fear, are writing to one another, he does often
imperceptibly guide us to drop "a word in season;" which I hope will be the
case at present.
The first object of solicitude to an awakened soul, is
safety. The law speaks, the sinner hears and fears: a holy God is revealed,
the sinner sees and trembles; every false hope is swept away; and all
earnest inquiry takes place, "What shall I do to be saved?" In proportion as
faith is given, Jesus is discovered as the only Savior, and the question is
answered; and as faith increases, fear subsides, and a comfortable hope of
life and immortality follows.
When we have thus "a good hope through grace," that
heaven shall be our home, I think the next inquiry is, or should be, How we
may possess as much of heaven, along the way, as is possible? in other
words, How a life of communion with our Lord and Savior may be maintained in
the greatest power, and with the least interruption that is consistent with
the present imperfect state of things? I am persuaded, dear Sir, this is the
point that lies nearest your heart; and therefore I shall speak freely my
mind upon it.
In the first place, it is plain, from Scripture and
experience, that all our abatements, declensions, and languors, arise from a
defect of faith; from the imperfect manner in which we take up the
revelation of our Lord Jesus Christ in the Scripture. If our apprehensions
of him were nearly suitable to the characters he bears in the word of God;
if we had a strong and abiding sense of his power and grace always upon our
hearts; doubts and complaints would cease. This would make hard things easy,
and bitter things sweet, and dispose our hearts with cheerfulness to do and
suffer the whole will of God; living upon and to him, as our wisdom,
righteousness, sanctification, joy, and supreme end, we should live a heaven
upon earth. The face of the question is therefore a little changed, and
amounts to this, What are the means to increase and strengthen our faith?
I apprehend, that the growth of faith, no less than of
all other graces, of which faith is the root, is gradual, and ordinarily
effected in the use of appointed means; yet not altogether arbitrary, but
appointed by him who knows our frame; and therefore works in us, in a way
suited to those capacities he has endued us with.
I. If faith arises from the knowledge of Christ, and this
knowledge is only contained in the word of God—it follows, that a careful,
frequent perusal of the Scriptures, which testify of him, is a fit and a
necessary means of improving our faith.
II. If, besides the outward revelation of the word, there
must be a revelation of the Spirit of God likewise, whose office it is "to
take of the things of Jesus, and show them to the soul," by and according to
the written word (John 16:14; 2Co. 3:18); and if this Spirit is promised and
limited to those who ask; then it follows likewise, that secret prayer is
another necessary means of strengthening faith. Indeed, these two I account
the prime ordinances. If we were providentially, and not willfully,
restrained from all the rest, the word of grace and the throne of grace
would supply their lack: with these we might be happy in a dungeon, or in a
desert; but nothing will compensate the neglect of these. Though we should
be engaged in a course of the best conversation, and sermons, from one end
of the week to the other, we would languish and starve in the midst of
plenty, our souls would grow dry and lean, unless these secret exercises
were kept up with some degree of exactness.
III. Another means to this purpose, is faithfulness to
light already received; John 14:15-24, especially John 14:21. It is worth
observation, that faith and fidelity, the act of dependence and the purpose
of obedience, are expressed in the Greek by the same word. Though the power
is all of God, and the blessing of mere free grace; yet if there is any
secret reserve, any allowed evil connived at in the heart and life, this
will shut up the avenues to comfort, and check the growth of faith. I lay
very little stress upon that faith or comfort which is not affected by
unsteady walking.
The experience of past years has taught me to distinguish
between ignorance and disobedience. The Lord is gracious to the weakness of
his people; many involuntary mistakes will not interrupt their communion
with him; he pities their infirmity, and teaches them to do better. But if
they dispute his known will, and act against the dictates of conscience,
they will surely suffer for it. This will weaken their hands, and bring
distress into their hearts. Willful sin sadly perplexes and retards our
progress. May the Lord keep us from it! It raises a dark cloud, and hides
the Sun of Righteousness from our view; and until he is pleased freely to
shine forth again, we can do nothing; and for this perhaps he will make us
wait, and cry out often, "How long, O Lord! how long?"
Thus, by reading the word of God, by frequent prayer, by
a simple attention to the Lord's will, together with the use of public
ordinances, and the observations we are able to make upon what passes within
us and without us, which is what we call experience, the Lord watering and
blessing with the influence of His Holy Spirit, may we grow in grace, and
the knowledge of our Lord and Savior; be more humble in our own eyes, more
weaned from self, more fixed on him as our all in all, until at last we
shall meet before His throne.
The communion of saints—another point you desired my
thoughts upon—is the great privilege of all the children of God; they may be
separate from each other in body, and yet may daily meet at the Throne of
Grace. This is one branch of the communion of saints, to be present in
spirit to each other. Sharing in common of the influences of the same
Spirit, they feel the same desires, aim at the same objects, and, so far as
they are personally acquainted, are led to bear each other upon their hearts
in prayer.
It has often been an encouragement to me in a dark and
dull hour, when rather the constraint of duty than the consideration of
privilege has brought me upon my knees, to reflect how many hearts, and
eyes, and hands, have been probably lifted up in the same moment with mine:
this thought has given me new courage. O what a great family our Father has!
And what David says of the natural is true of the spiritual life: (Psalm
104:1-35). "These all wait upon you, that you may give them their food in
due season. What you give them, they gather: you open your hand, and they
are filled with good." Then I particularly think of those who have been
helpful to me in time past; the seasons of sweet communion we have enjoyed
together, the subjects of our mutual complaints, etc. Where are they, or how
engaged, now? Perhaps this moment praying or thinking about me. Then I am
roused to make their cases my own, and, by attempting to plead for them, I
get strength to pray for myself.
It is an encouragement, no doubt, in a field of battle,
to know that the army we belong to is large, unanimous, all in action,
pressing on from every side against the common enemy, and gaining ground in
every attack. But if we derive fresh spirits from considering our friends
and associates on earth, how should we take fire if we could penetrate
within the veil, and take a view of the invisible world! We would not then
complain that we were serving God alone. Oh the numbers, the voices, the
raptures, of that heavenly multitude! Not one complaining note, not one
discordant string. How many thousand years has the harmony been
strengthening, by the hourly accession of new voices!
I sometimes compare this earth to a temporary gallery or
stage, erected for all the heirs of glory to pass over, that they may join
in the coronation of the Great King; a solemnity in which they shall not be
mere spectators, but deeply interested parties; for he is their husband,
their Lord; they bear his name, and shall share in all his honors. Righteous
Abel led the van—the procession has been sometimes broader; sometimes
narrowed to almost a single person, as in the days of Noah. After many
generations had successively entered and disappeared, the King himself
passed on in person, preceded by one chosen harbinger: he received many
insults on his passage; but he bore all for the sake of those he loved, and
entered triumphant into his glory.
He was followed by twelve faithful servants, and after
them the procession became wider than ever. There are many yet unborn who
must (as we do now) tread in the steps of those gone before; and when the
whole company is arrived, the stage shall be taken down and burnt.
Then all the chosen race shall meet before the throne,
Shall bless the conduct of his grace, and make his wonders known.
Let us then, dear Sir, be of good courage: all the saints
on earth, all the saints in heaven, the angels of the Lord, yes, the Lord of
angels himself, all are on our side. Though the company is large, yet there
is room—many mansions—a place for you—a place, I trust, for worthless me.