The Parable of the Pilgrim, Parable · Chapter 16
CAP. XVI.
Of Faith in Jeſus. How imperfectly, or obſcurely it is commonly expreſſed, to the great danger of Chriſtian Pilgrims. What the true notion of it is, which cannot deceive us.
AND truly herein he was not miſtaken, for though he ſpoke theſe laſt words with an accent very ſharp, yet the Pilgrim hath often ſince ſaid, that he thought his heart made a ſhriller Eccho, and bade him, Follow Jeſus. It is not in the compaſs of my power to relate the contentment which the poor man took in this diſcourſe. He felt rather an exceſſive joy, than a bare ſatisfaction, which gave many indications of it ſelf, though it could not be expreſſed. But the firſt words, as I remember, which he uttered, when the other made a little ſtop, was this vehement exclamation. Oh Sir, how happily have you undeceived me! I have thought ſometimes, that the way to Jeruſalem lay moſt of all through Churches; and that a Pilgrim had little elſe to do but only to hear Sermons very oft, and read good Books, and make many prayers; and that in theſe the very life of Religion did conſiſt. Nay, I have been perſwaded to think that he had no other task but only to Believe on Jeſus, and that he would take care to carry him to Jeruſalem. But thanks be to God and you, I have now heard another leſſon, which I will ſtudy to learn my whole life. I find my ſelf already ſo much in love with Jeſus, that I believe I ſhall carefully mark every ſtep of his holy feet, of which he hath left us any print; and indeavour to tread in them, following of him with as much exactneſs as I am able. He would have added a great many more proteſtations of his hearty intentions, but that the Guide thought it fit to lay hold on this occaſion to inſtruct him a little further about thoſe things wherein he had been ſo groſly abuſed. Having let him know therefore that he was no leſs pleaſed than himſelf to ſee ſo ſudden a fruit of his labours, he proceeded to tell him that he had taught him nothing new in all his diſcourſe, nor ſpoke one ſyllable but what was comprehended in thoſe few words, if rightly underſtood, Believe in the Lord Jeſus. For, though Faith in Chriſt hath ſometimes a reſtrained ſenſe importing our truſt in him for help and ſuccour; yet when it ſtands alone by it ſelf, it hath a more comprehenſive meaning. It is ſo far from denoting ſuch a part of Religion as thoſe now mentioned, that it frequently compriſes the whole; and it muſt alwaies be conceived ſuch a part, as neceſſarily implies and inferrs all the reſt. I ſpeak now of the Pilgrims Faith, which you muſt carry along with you. Of which, whoſoever gives you any other deſcription than ſuch as this doth but deceive you, viz. that it is ſuch an hearty perſwaſion of the truth and goodneſs of Gods Promiſes, and of every thing elſe that he hath ſpoken, as makes us obedient in all things to his commands. There is nothing more viſible than this in the very firſt man of the Order into which you are entring: Abraham I mean, the moſt ancient Pilgrim that I read of, and the Father of faithful Travellers. Who being commanded by God to leave his own Country, his Kindred, and his Fathers houſe, moſt readily obeyed; in a perſwaſion that God would be as good as his word, and bleſs him with poſſeſſions ſomewhere elſe. He was the man whom God called to his foot, and who marched whitherſoever he would lead him: in reſemblance to whom all his children are deſcribed in the Chriſtian Church, as thoſe who follow the Lamb whitherſoever he goes. Conformity to Jeſus is abſolutely neceſſary to make us ſuch believers as ſhall inherit the promiſes. Though the general notion of Faith do not include obedience (being only our perſwaſion of, and aſſent unto the truth of what is delivered to us upon the teſtimony of God) yet ſaving Faith, that Faith which will carry us to Jeruſalem, can never be underſtood without it. All the definitions you meet with, whatſoever they be, which ſeparate obedience from this Faith, I do confidently aſſure you are but a meer cheat, and a dangerous illuſion. Obedience is ſo much of the nature of the Pilgrims Faith, that I ſay it again, it ought to enter its Definition. Which is as much as to ſay, that one cannot ſpeak in any terms or phraſes which are not deceitful and liable to be abuſed, of that Faith which will bring us ſafe to Heaven; but he muſt make mention of the obedience it produces to the commands of our Saviour. This is the very thing that diſtinguiſhes ſaving Faith from that which is not ſaving, and therefore if this be left out when we ſpeak of it, we may make men Hypocrites ſooner than ſincere Chriſtians.
But if I may be ſo bold, as to interpoſe a Queſtion (ſaid the Learner) I pray ſatisfie me why you call this the Pilgrims Faith: is there any elſe beſides? There is, replyed his Teacher; we meet in this world with a Faith more gallant, fine and delicate, than the plain and homely belief which I have deſcribed. A modiſh and courtly Faith it is, which ſits ſtill, and yet ſets you in the lap of Chriſt. It paſſes under ſo many names, that I cannot ſtand to number them all now. It is called a caſting of our ſelves upon Chriſt, a relying on his merits, a ſhrouding our ſelves under the robes of his Righteouſneſs: and though ſometimes it is called a going to him for Salvation; yet there is this myſtery in the buſineſs, that you may go, and yet not go; you may go, and yet ſtand ſtill; you may caſt your ſelf upon him, and not come to him; or if you take one little ſtep, and be at the pains to come to him, the work is done, and you need not follow him. It is indeed a reſting, not a travelling Grace. And ſuch a grand ſecret there is in it, that a man may reſt before he ſtir a foot; he may lean on Chriſt, and approach no nearer him than he was before; he may lay hold on him, and yet remain at the greateſt diſtance from him. It will carry you to the end of your way, before you are at the beginning: The very firſt ſtep of it, is to ſtay your ſelf: the beginning of its motion, is to be at reſt. Do you not ſee a ſtrange inchantment in it already? Is it not a magical operation, or much beholden to ſtrength of fancy, and the witchcraft of imagination? For my part I ſhould take my ſelf to be in a far worſe condition than Creſinius was, if I ſhould be accuſed of vending ſuch druggs and dealing in ſuch dangerous charms. I would grant my enemies had cauſe to exclaim, and ſhould never expect to clear my ſelf, if I ſtood charged with ſuch incantations. There is no jugling ſo artificial, whereby I could hope to hide the deceit if I abuſed the world with theſe impoſtures. My own conſcience, I mean, would indict me, and pronounce my condemnation, though I think, if the greateſt part of the men among us, were to be Judges, I need not fear their ſentence againſt me. For the charm, I obſerve, is ſo powerful, and the faſcination of ſuch pleaſure, that the numbers are not to be told which are bewitched with it. The multitude goes in crouds in this wide rode: the voice of the people cryes up this as the only way to Heaven. All the lewd men in the world are well contented to take this journey, which may be finiſhed at one ſtep; and to run this race which may be accompliſhed in a breath, and for which the laſt breath in their body may as well ſerve as any elſe. There is no man but he takes hold of Chriſt, and having heard that this is Faith; do what you can, it is not poſſible to beat off his hands. There is not a ſoul ſo wicked, but it applies to it ſelf his righteouſneſs, and fancies all its ſins to be covered therewith. It is the ſweeteſt thing in the world to caſt themſelves into his arms, and expect not to go, but to be carried to Heaven. They reſt on him and him only for Salvation. They reſt on him ſo ſolely for it, that they are loath to ſtir a foot to contribute any thing toward it. They would have him to take all the honour of the buſineſs to himſelf: and are deſirous to do not ſo much as one good action; but leave him to do all, and impute his doings to them. Thus they imagine themſelves to be the only advancers of Free Grace: and they think there are none but they that ſet the Crown upon Chriſt's head. Such an admirable ſubtilty there is in this Faith, that they can ſerve their own intereſt by it, and yet ſeem all the while to be the beſt ſervants of Chriſt. They can promote their own deſires, and yet ſound aloud his Glory. They can invade his rights as much as they liſt, and yet be thought the only perſons that make it their care he ſhould not be wronged.
Nay, it makes men think that God is beholden to them, for being ſo cautious as to give him nothing. He ſhould not be ſo much obliged, if they ſhould endeavour to become better. The only qualification that they know of for his favours, is not to be qualified at all to receive them. He owes, it ſeems, much of Glory to their want of virtue. If they ſhould give him more than they do, he would have leſs. To bring any thing to him, would be to rob him, and take away from him. His Grace would loſe its name, if they ſhould ſtudy to attain it. They ſhould detract very much from the freeneſs of it, if they ſhould provide for any thing but only to receive it. It would not be ſo rich if they were not poor and beggarly in all good works. His Honour relyes very much upon their weakneſs, and his Glory is ſupported by their imbecillity. To be much in debt to him, is the beſt payment that can be made him. To win his love, it is beſt to be men of no deſert. And to be out of all danger of truſting to their own righteouſneſs; they judge it the ſureſt courſe to have none at all.
Theſe are the men who make the Grace of God ſo free, that he leaves nothing for himſelf. The riches of it is ſo abundant towards them, that he gives away all his own right. He makes ſuch liberal grants to theſe favourites, that there remains nothing as a Duty to him. He takes ſuch a great care of their pleaſure, that he forgets his own. And loves to let them have their will ſo much, that he ſuffers his own to be croſſed for their ſake. It is not He, it ſhould ſeem, but they that rule the world. His will bends to their deſires: and ſince they have no mind to be be good; they have invented a way that he may love them, though they continue bad. He ſees them not (as they fancy) in themſelves, but in a diſguiſe. They do not appear in their own colours, but in anothers dreſs. He doth not behold them naked, but covered in the Robes of Chriſt. And though they have a world of ſins, yet they think to have them hid, while he looks upon their garments, and not upon them. And indeed ſo free is this Grace, that he can have no title to their obedience, but only their own gratitude. He holds his Kingdom and Authority, only by their good will. If they do what he deſire, it is their kindneſs, and more than they owe him. Since Chriſt's obedience is perſonally imputed to them, he cannot in juſtice require any at their hands. Since he hath performed the Law in their ſtead, and made his righteouſneſs immediately theirs; he cannot expect that they ſhould perform it too, nor exact any righteouſneſs of their own. For this would be to demand the ſame debt twice; and to call for the payment of a bond, which hath been already ſatisfied. In fine; He can claim nothing as his due, but muſt be content with that which they will give him: and it is thought the ſafeſt way to give him little or nothing, leſt they ſhould at all abate of the freeneſs of what he he is to give.
I hope your ſoul will never enter into this ſecret, nor follow the rabble in theſe groundleſs fancies. But you will rather put to your hands to pull down that Idol of Faith, which hath been ſet up with ſo much devotion and Religiouſly worſhipped ſo long among us: That dead Image of Faith which ſo many have adored, truſted in and periſhed. I mean the notion which hath been ſo zealouſly advanced, how that believing is nothing elſe, but a relying on Jeſus for ſalvation; a fiducial recumbency upon him; a caſting our ſelves wholly upon him and his merits; or an applying of his righteouſneſs to our ſouls. And if you throw all thoſe other phraſes after them, which tell us that it is a taking of Chriſt, a laying hold of him, a cloſing with him, or an embracing of him; you ſhall do the better, and more certainly ſecure your ſelf from being deceived.
For as to theſe latter expreſſions is it not viſible at the firſt naming of them, that they are obſcure, doubtful and metaphorical words? Is it not as hard to know what it is to take him, and to cloſe with him, as it is to underſtand what it is to Believe? Whatſoever then you have been told of me, I doubt not but you will ſind that I direct you in a plain and honeſt path; it being indeed againſt my nature to like any thing which is intricate, perplexed, and ſo myſterious, that a ſimple man cannot comprehend it. Who is there that doth not underſtand me when I ſay, that to Believe is ſo heartily to give your aſſent to the truth of the Goſpel, that you live according to it? What word is there of all theſe, that hath a doubtful meaning? or if ten thouſand men ſhould hear them, what poſſibility is there that among them all there ſhould be found ſo much as one different ſenſe about them? whereas thoſe words, To take Chriſt, to embrace him and cloſe with him, are of ſuch dubious ſignification, that both the act and the object (as we uſually ſpeak) have an ambiguous meaning. There are ſeveral wayes of taking, and embracing: and by Chriſt is ſometimes meant his perſon, and ſometimes his Goſpel or Doctrine. Now if to Take, be with our mind and heart to allow, approve, aſſent to any thing; then to take Chriſt in the firſt ſenſe of that word, is to acknowledge him for the Son of God; the promiſed ſeed which he ſaid ſhould be ſent into the World: And to take him in the other, is nothing elſe, but that which I told you; To aſſent in ſuch manner to all that is ſaid of him, or he hath ſaid in the Goſpel, that we become obedient to his word. To what purpoſe then is it to uſe theſe phraſes, when there are better at hand whereby we muſt explain them? Since this muſt be ſaid which I have told you, why cannot it be ſaid at firſt? When things can be clearly expreſſed, why ſhould we chuſe to ſpeak them darkly? eſpecially ſince there can be no fruit of it but only this, that men are longer before they underſtand us; and perhaps at the firſt hearing of what we ſpeak obſcurely, their minds are impreſſed with ſome ſuch dangerous ſenſe which they form to themſelves; that all our explications cannot blot it out. It is of great moment, what mens ſouls are firſt imprinted withall. They will retain thoſe words; and perchance think good to make the expoſition according to their own fancy. Why ſhould not our words therefore carry their interpretation in them? or what ſhould make us love to talk in ſuch terms, that we cannot be certainly apprehended unleſs we talk a great deal more?
Of that ſaid the Traveller (who was deſirous to know all he could in this matter) I would willingly be informed by your ſelf. You would oblige me very much if you could think fit to reſolve your own queſtion. For truly I love ſo dearly to underſtand what I hear (as thanks be to God I do what you ſay) that I wonder any men ſhould go to ſeek for hard words, when thoſe that are plain do thruſt themſelves into their mouths.
I meant not replyed the Guide to draw my diſcourſe to this inquiry, but only to expreſs to you by thoſe queſtions the unreaſonableneſs of ſuch mens proceedings. Yet ſince it is your deſire and I am not willing to deny you any thing; you ſhall know what I conceive in this matter, provided you will be content with that anſwer which lyes uppermoſt in my thoughts, and offers it ſelf firſt to my mind.
They are not in love I am apt to think with ſuch a definition of Faith as I have given you, becauſe it is Pilgrim-like, plain as a Pike-ſtaff. It is in this caſe as in many other: there are a company of men in the world who deſpiſe any thing which they underſtand eaſily, and imagine there is no great matter in it, if it be preſently intelligible. They admire that moſt which they do not comprehend; and conceive there is ſome myſtery and depth in it, if it be difficult to be explained. Juſt as you ſee abundance of men affect hard words, nay bombaſtick language and a fuſtian kind of dialect; though there be no greater eloquence then to ſpeak naturally and with facility of expreſſion: So there are as many, who love things obſcurely delivered and which have a cloud about them; though it be the perfection of our underſtandings, to render our conceptions clear and eaſie to enter into the moſt vulgar capacities. As they think him an Orator who mounts and ſoars aloft (as they call it) in high-flown words; ſo they take him for a deep Divine whoſe notions of things are ſo expreſſed as they cannot preſently ſound and dive to the bottom of them. Hence it is that they contemn ſuch a familiar, plain and facile explication of the word Faith, as doth not intricate a man's conceptions, but can at firſt ſight be apprehended; and they had rather have you ſpeak of it in Metaphorical or borrowed words, which belonging more properly to other things then they do to this; make an uncertain ſound, and leave the mind in confuſion. If you ſay that it is a Taking of Chriſt, of whole Chriſt; an applying of what he hath done, to the ſoul; a cleaving to him, or in ſuch like words expreſs your ſelf: all theſe ſeem to have more of myſtery and Goſpel-ſecrets in them, then the poor Pilgrimphraſe hath; and ſo they win more credit with thoſe men who are not wont to like any thing which every child may underſtand as well as themſelves. Beſides it muſt be confeſſed, that ſuch words as thoſe do not touch the bottom of the heart, nor ſo inſtantly penetrate to the very quick as the other plainly do, and ſo they muſt needs be better accepted in the world. They do not ſo neceſſarily and clearly imply mens obedience to our Lord, which in this that I mention is in direct terms expreſſed; and ſo they will be ſure to meet with kinder welcome and entertainment.
He was proceeding to add ſome other words much to the ſame effect when the Pilgrim begging his pardon for diverting him from his main diſcourſe, told him that he was too much ſatisfied in the truth of what he ſaid and deſired to hear no more of this folly of mankind. But what think you (added he) of thoſe other deſcriptions of Faith which tell us that it is A relying upon our Saviour? cannot every body underſtand this language as well as that which you ſpeak? I grant it, anſwered the Director; but if it be not lyable to the firſt defect which I objected, it is notoriouſly guilty of the laſt and worſt: for there is in it nothing of our obedience. As the former were faulty in regard of their obſcurity, ſo this is manifeſtly chargable with lameneſs and imperfection. You ſhall be convinced of the truth of this imputation in a very few words. For firſt, the moſt that can be made of this relyance on Chriſt for Salvation is, that it is one act of Faith, but there wants a great number more to make up an intire body of Chriſtian belief. And, ſecondly, as it is but one ſingle act, ſo it is far from being the firſt, but muſt ſuppoſe many others that go before it. As for example, it is neceſſary we be perſwaded that Jeſus is the Chriſt of God, that what he hath ſpoken in the Goſpel is his will, and that if we hope for ſalvation by him we muſt be conformed in all things to this will of God. And then thirdly theſe perſwaſions or acts of Faith that thus precede, muſt produce a ſincere and cordial obedience to his laws, before we can reaſonably arrive at this confidence of relying upon him for ſalvation. Now why this particular act of Faith ſhould be alone mentioned in the definition of it, which is but one and not the firſt, nor chiefe, and all the reſt left out; is paſt my capacity to underſtand. When our Faith hath rendered us obedient to him, then we may take the boldneſs to perſwade our ſelves that he will ſave us: and this is nothing but an obedience to his command alſo, who hath bid us truſt him and take his word that he will be the Saviour of all faithful perſons. But it is a preſumption to do it ſooner, and the ready courſe to deſtroy the Religion of Chriſt to advance ſuch an haſty and forward belief in mens ſouls.
And therefore let me beſeech you as you love your ſoul to be a follower of faithful Abraham, who (as I told you) was the founder of your Order. Remember that ſuch as he was, ſuch muſt you be if you hope to come to Jeruſalem and inherit the land of promiſe: and that in his example you meet with nothing earlier then this, that by Faith, when he was called to go out into a place which he ſhould after receive for an inheritance, he obeyed, and went out, not knowing whither he went. This was the firſt thing wherein his Faith imployed it ſelf, and the laſt was like unto it: For when he was tryed by God he offered up his only begotten Son who was to be the heir of that inheritance which was promiſed to him. From this active Faith no doubt it is that He and all good Chriſtians are called Faithful and not from a lazy recumbency on Chriſt for Salvation; or the ſtrongeſt application of his merits to their ſouls. If theſe were ſufficient to make a perſon of that denomination; then we need no better character of a faithful ſervant or ſteward (which the holy writings ſometimes mention) then ſuch an one as follows. He is a perſon that relyes upon his Maſters merits; and depends only on the worth and ſufficiency of his Lord. He truſts in his goodneſs for a pardon of all his faults, and hopes he will eſteem him a good ſervant becauſe he is a good Maſter. He leans upon his arm, and claſps faſt about him, and is reſolved not to let him go till he have paid him his wages. He embraces him kindly, and hopes he will account him righteous becauſe he is ſo himſelf. And in one word, He applyes to himſelf all the good works that his Maſter hath performed; and prayes to be excuſed if he do not his buſineſs, becauſe that his Lord can do it better. Is not this a very ridiculous deſcription? or would you be content to be thus ſerved? Do not imagine then that God will be ſerved after this faſhion; or that ſuch an ill-favoured notion as this, is the beſt that can be found to compoſe the definition of a true believer. But firſt do all that you can, and then acknowledge your ſelf an unprofitable ſervant. Let it be your care to follow your work, and then rely only upon the goodneſs of our Lord to give you a reward. Be ſure that you be inwardly righteous, and then no doubt the righteouſneſs of Chriſt will procure you acceptance, and bring you to that happineſs which you can no wayes deſerve.