Mans Active Obedience, Chapter 10
CHAP. X.
Two things propounded: firſt the differences betweene ſauing and ſaueleſſe faith, and how farre a reprobate may goe in faith: ſecondly, the notes and properties of true and precious faith: and here the maine difference is entreated of.
Queſtion.
IF you would then but reſolue me of theſe two points: firſt, what bee the chiefeſt and plaineſt differences betweene ſauing and ſaueleſſe faith, which is a faith of no worth nor validitie to doe them any good that hauehave it, and truſt moſt vntounto it, but with which they may, and vndoubtedly ſhall, certainly periſh, if they labour not and ſeeke not after the hauing of a better. Secondly, for the better diſcerning of that which is precious faith indeed, euen the faith of Gods elect, to ſhew what be the vndoubted notes and markes whereby a man may know aſſuredly that he hath it. I will trouble you no further to make any longer diſcourſe about this point of faith, but reſt in that which already hath been ſaid and ſet downe concerning the ſame: this onelyonly being more added, which I thus doe entreate and requeſt to be done?
A. I will not be vnwilling to do the beſt I can herein, and plainly to ſhew what I thinke concerning either of them. And to begin with the firſt: Among all other theTrue and falſe faith differ. differences betweene good and bad faith, there is none that is a mainer or a greater difference, none that from the firſt to the laſt keepeth them further aſunder, or cauſeth a more generall or vniuerſall diſagreement, a more ſtronger oppoſition, or a more direct and plaine contrariety betweene them; then is the truth of the one, and the falſhood of the other: the one being ſound and vnfained, the other hauing guile in it, and coloured with much counterfait diſſembling that may be found to bee in it. And theſe two differences and contrary qualities, doe alwaies keepe the fences ſeuerall betweene them, as howſoeuer there may be a very neere neighbour-hood betweene them, a bordering and an abutting of the one hard by the other, yet can they neuer commune together, nor the one be ſuffered to come within the other, by meanes of this ſtrong fence and partition wall, that from the firſt to the laſt runneth throughout betweene them, euermore to keepe them aſunder. For as ſoone will God and the diuell agree in one; light and darkneſſe be made to accord, as truth and falſhood can euer meet together. it is true that as the diuell is ſaid to be Gods Ape, who after an Apiſh faſhion being the God of the world, can, andEpheſ. 2. 2. doth forge in the ſhop wherein he worketh (that is, the hearts of the children of diſobedience) the counterfait of all ſuch graces as Gods Spirit doth frame and worke in the hearts of the Elect; ſo this falſe faith may well be the counterfait of true faith, and may hauehave an Apiſh imitation of it in eueryevery reſpect; but it commeth no more neare to be like it, then is a dead carcaſe to a liuing body; or a fier that is painted, to a true fier that doth burne indeede: and therefore it is but a mocke-faith that will beguile them ſoreſt and ſooneſt, who do truſt vntounto it moſt.
Q. But how may this difference bee diſcerned, and the …auth of the one, and falſhood of the other bee best found out?
A. To finde out which is the true faith, and which is the falſe (beſides other manifeſt ſignes whereby the ſame may be diſcerned), there is none more pregnant to make that cleere and euident, then that true faith is ſure and firme, conſtant and abiding to the end; which neuer faileth1. Differenco is continuance. till it hath attained that end for which it had firſt a beginning and a being giuen vntounto it, which is the ſauing of eueryevery ſoule that once hath had it. Whereas falſe faith is vncertaine, not to truſt vntounto, vnconſtant and but temporary, when it is at the beſt, which will laſt but a ſeaſon, and will then faile a man moſt, when hee ſhould hauehave the greateſt vſe of it: as in the day of battell, when he ſhould ſtand in the face of his enemie; then it will ſtart aſide like a broken bow, that he can make no ſhot; and like a broken ſtaffe, that will leaue a man in the ditch, when hee aduentureth to leape ouer with it. Now this being worthily held for a maine difference betweene ſauing and ſaueleſſe faith, whereby they are cleerly diſtinguiſhed, and plainly may be diſcerned, the one of them from the other: that this difference may the better bee diſcerned and made manifeſt, Time is herein to lend her helpe; for all things are made manifeſt by time: as the Apoſtle ſpeaking1. Cor. 3. 13. of the diuers manner of working and labouring by the builders that build in the Church of God vponupon the foundation; ſome building gold, ſiluer, pretious ſtones; others timber, hay, and ſtubble; hee ſaith, eueryevery mans worke ſhall be made manifeſt, for the day (ſaith he) ſhall declare it. Truth is ſaid to be the daughter of Time, and ſo is falſhood alſo: Time trauelling with them both, bringeth them both forth at the laſt, and ſheweth them as they are, to the view of eueryevery man. Truth may be blamedLaborare poteſt vinci non poteſt., but ſhamed it will neuer be. True faith may bee hazarded and ſorely ſhaken for a time, but vanquiſhed canLuk. 22. 32. it neuer be, nor faile finally, or be ouercome: for it is of nature inuincible, and the triall of true faith ſheweth it1. Pet. 1. 7. ſelfe in the end to be more precious then gold that periſheth; and redoundeth to the greater praiſe, honour and glory of the true beleeuer. On the contrary, falſhood may for a time be couered and masked vnderunder the viſour and vaile of truth; but at the length time will cauſe it to be diſcerned, for it is full of crackes and rents on eueryevery ſide, which can neuer be ſo made vp; but the diſſimulation thereof will thereby breake out at the laſt, and eaſily be diſcried. For truth pierceth through falſhood on eueryevery part, which oppoſing it ſelfe to ſound ſincerity, and innocent ſimplicity; is found to melt away as ſnow doth againſt the Sunne. Falſe and fained faith may indeed ſhew goodly and flouriſhing faire for a time; it may ſhine out with ſuch a luſtre and gliſtering brightnes, as may ſeeme to dazle the eyes of all that are the beholders of it, as though it were among other vertues, as Lucifer is among other ſtarres; which comming next before the Sunne, is filled full of light, and brighteth the day before him; when in the end, for all ſuch ſhining, time will make it appeare to be no better then the light that commeth but from rotten wood, which when it is once diſcerned, eueryevery one doth contemne as a thing of no worth, but to be ſpurned away, and to be troden vnderunder his feet. In like manner all the light of ioy and comfort which ſeemed to be giuen out from that faith which is not ſound, will at the length be put in obſcure darkneſſe, the heart being left deſtitute of all manner of cheere and comfort, both hopeleſſe and ioy leſſe, when times of triall and of ſore afflictionMat. 13. 21. doe happen to to come: as our Sauiour ſheweth manifeſtly in the parable, and daily experience alſo witneſſeth to be moſt true. Neither doth the vnſoundneſſe and and falſeneſſe of faith onelyonly appeare at the end, when once the end of it is come, ſhewing it to hauehave beene but temporarie which did not long endure: but before the end be come, euen when it is in the prime of the chiefeſt working, if it be wel obſerued, there is a cleere difference euidently diſcerneable betweene the ſinceritie and entire working of true faith yt abideth, & the much hollownes & hypocriſie of this temporary & truthleſſe faith yt is not to be truſted vntounto, though it be takē euen then when it is at the beſt, and when all things may bee found to be in it as gloriouſly appearing in outward ſhew, as can be found to be in that faith which is moſt true indeed. And this difference may readily be diſcerned, if men rightly conſidering their owne waies in their hearts, will be vnpartiall Iudges to giuegive a right ſentence according to ſuch euidence as they may well gather from that which they can finde to be done and wrought in themſelues. For true faith dealeth truly in all that it doth, how weake and imperfectSecondly, if true faith deales truly. ſoeuer it bee that it doth; yet it is true, and euer purgeth the heart, as from other droſſe and filth of ſinne, ſo from that pernicious plague and peſtilent poyſon, which is the venome of all vertue, and as a fretting canker that eateth out the very heart of all grace, and extinguiſheth the life of all ſinceritie that is therein; I meane cloſe and priuie hypocriſie and guile of heart: for where guile and falſehood is found to beare rule, there plaine truth of beleeuing and of faith that is vnfained can abide no longer. On the other ſide, falſe and fained faith, though in ſhew that ſeemeth to be very good which it worketh; yet may there much guile and deceit be found to be in it, and the worke will appeare to bee vnſound and falſely wrought, if good triall thereof be made, that only hauing guile for the refuge, and vnderunder falſehood and vanitie itIſai. 28. 15. delighting euer to lie hid, for there it reſteth and ſetleth it ſelſe, there it findeth beſt cheriſhing and kindlieſt being, as the dorres doe in the dung. But this may better beé conſidered in ſome particulars. Temporarie faith (which yet is as good as no faith (if it be not worſe) for if any withdraw himſelfe, the Lord will hauehave no pleaſure in Heb. 10. 38. 39. 2. Pet. 2. 21.him. And Peter ſaith, it had been better not to hauehave knowne, then to turne away againe) ſeemeth to hauehave all the complements that can bee found in true faith, and that in as goodly a ſhew, and in as glorious a manner, as the moſt pretious and ſauing faith hath or can hauehave (if goodly ſhewes and appearances might bee ſufficient to ſerue the turne): for if wee conſider the nature of true faith, and what be the parts whereof it doth conſiſt; if wee marke well what be the graces which principally doe concurre in true beleeuers, for the making vp of that faith in themHow true ſaith is wrought. which is true and vnfained, and by which they aſſuredly ſhall be ſaued, it will be found that, firſt their minds come to be illuminated and lightened from aboue with diuineActs 26. 18. Eph. 1. 17. 18. Col 1. 9. 26. 27. and …. 2 2. Cor 4. 6. Iohn 17. 3. Acts 28. 24. Ioh 6. 68 69. Acts 15. 11. Iohn 1. 12. Phil. 3. 12. 1. Tim. 6. 12. 2. Tim. 2. 14. Rom. 4. 20. 21. Rom. 8. 38. Iohn 3. 16. Rom. 15. 13. Acts 8. 39. 1. Pet. 1. 7. Tit 3. 8. 14. Coloſſ. 1. 10. Gal 5. 16. 22. 2. Pet. 1. 8. Phil. 1. 11. Rom. 12 2. 1. Cor. 6. 11. Eph 4. 22. 24. Eph▪ 4. 20. 21. knowledge of Gods truth, eſpecially with the ſauing knowledge of Chriſt Ieſus, whom to know is eternall life. Secondly, then their hearts are ſtrengthened, as to aſſent to that they know, ſo to relie vponupon Chriſt whom they know, apprehending him, and laying hold of the promiſes of life and ſaluation which are made in him. Fourthly, from thence they proceed further, and doe grow at the length to be aſſured in the truth, and ſetledly perſwaded of God his vnchangeable louelove towards them in and through Chriſt Ieſus, ſo as they beleeue comfortably they ſhall neuer periſh, but hauehave eternall life by him. Whereupon next followeth, fifthly, Ioy and gladneſſe to be bred in their hearts, euen ſuch as is ſaid to be vnſpeakable and glorious. All which former graces hauehave following and accompanying them the fruites of the Spirit. Sixthly, in good workes, breaking out in their liues: which may plainly be diſcerned by the generall change of their whole courſe of life from euill to good, caſting off the old man, which is corrupt through the deceiueable luſts, and putting on the new, which is created after God in holineſſe and righteouſneſſe. And thus hauehave true beleeuers learned Chriſt, heard him and been taught by him, as the truth is in Ieſus, as the Apoſtle ſaith. Now a temporarie beleeuer, who is but a cunning reprobate and a true beleeuers counterfeit, may hauehave the ſhadow and reſemblance of all theſe graces, and that with ſo liuely colours, ſo workmanly ſet out, and painted forth, as ſhall cauſe them to carrie a goodly gloſſe, and to ſhine out with ſuch a gliſtering brightneſſe, as if they were comparable with the beſt, when there is nothing at all ſound, butHow farre areprobate may go. all is baſtardized, adulterated, and no better then plaine counterfeit ſtuffe; ſuch a man may hauehave common graces in ſo good a degree, as a naturall man may in the poſſibilitie of his nature be capable of, euen ſo much as his nature not renewed may permit him to hauehave. As (to inſtance in the former particulars) he may hauehave great meaſureHeb. 6. 4. 1. Cor. 13. 2. Iſai. 42. 20. 1. Cor. 1. 19. 20. & 8. 2. Rom. 2. 13. 19. 20. Acts 26. 27. Iames 2. 19. Iohn 12. 42. 43. Luke 8. 13. Mat. 23. 2. 3. Rom. 2. 20. 21. Rom. 1. 31. & 3. 19. 20. Phil 1. 16. Mat. 7. 21. 22. of illumination, and may attaine to much knowledge not alone humane, but diuine alſo; to know the truth of God, to vnderſtand the Scriptures, to beleeue the Word of God to bee true, crediting it in his iudgement, and approuing of it in his affection, hee may not alone become expert in the vnderſtanding and opening of the Law, thereby to know himſelfe and all others to be guiltie of ſinne, but he may grow alſo acquainted with the myſteries of the Goſpell thereout, to know Chriſt and him crucified for the ſinnes of the world, and to know him to bee theone and onelyonly Sauiour of all mankind, he may hauehave a confuſed perſwaſion and conceit in his mind (though vnwarrantably) that Chriſt and all his benefits doe belong to him; and laying claime to them, (as the woman that was not the mother, did to the child that was not hers) apprehend1. King 3. 22. and lay hold of them all as his owne. He may out of this conceit, that he is now in the ſtate of grace, and in theLuke 8. 13. way of life, hauehave his heart rapt and lift vp with much ioy; he may take delight, and after a manner grow proud of the good eſtate, which (as hee doth thinke) he now ſtandethLuke 18. 11. in: as in regard of the outward reformation of his life, the vncleane ſpirit may be ſaid to be gone out of him,Mat. 12. 43. and another ſpirit to be giuen vntounto him, as was giuen to Saul, when another heart was giuen vntounto him, after Samuel 1. Sam. 10. 6. 9. 10.had once annointed him, after which it is alſo ſaid, that the Spirit of the Lord came vponupon him. He may bee found much humbled before the Lord with Ahab, for many1. Kin. 21. 27. 29. euils hee hath done; and much commended before men with Herod, for many good things hee hath done, ofMarke 6. 20. whom it is ſaid, that he heard Iohn gladly, and that hee did many things after that he had heard him. Theſe alſo many ſeuerall gifts and graces, which are very glorious to look vponupon, and faire in ſhew, may concurre and meete together in one man, and yet neuer a one of them right, nor the man himſelfe ſound at the heart. All theſe thus coupled, thus compact and ioined together, meeting in one perſon, may ſeeme to carrie before them a faire reſemblance of the comely feature of true ſauing faith; when yet it is but as a dead image, which hauing all parts and lineaments of a well proportioned body, wanteth the ſpirit and breath of life to animate the whole, and agitate all the parts with liuely motion and vigour of effectuall operation, to bee ſeene working and comming from the ſame. So this goodly and glorious imaginarie dead ceremoniall and ſeeming faith, which thus may be ſeene to hauehave all the parts and lineaments of the well proportioned body of true and liuely faith, it may well be ſaid to hauehave indeed the ſhape and image of ſauing faith, but yet all this while it is no better then a dead image, wanting the ſoule of faith, and ſpirit of life that ſhould breath in it, euen the ſpirit of ſanctification and holineſſe to inſpire theſe common graces, as parts and lineaments of this image and body with holie motion, and life of ſanctifying grace, which might deriue holineſſe and puritie ſo into eueryevery part, for the ſeaſoning and ſanctifying of all, that all might be made pleaſing and acceptable vntounto God by the ſame. Now for the want of this, which is the very ſoule and liuely life of true and liuely faith it ſelfe, all the reſt is but as the body without the ſoule, which is dead, and is no more then the image or outſide and rotten carkaſſe of a true faith, but is not true faith indeed. And therefore as one faith of the knowledge of the Heathen, who did excell in all literature and humaine learning, O fortunatos Ethnicos fides ſi acceſſerit: O happy Heathen, if to other learning the grace of faith and true beleeuing had alſo been added. So would I ſay of theſe temporarie beleeuers; O thrice happy Chriſtians, if with theſe common gifts and graces of Gods Spirit beſtowed vponupon them, wherein many of them ſo greatly doe excell, they might hauehave alſo that gift of ſanctifying grace giuen vpto them to ſanctifie the reſt and themſelues throughout, that as forGrace ſanctified, is grace refined. outward parts, they ſeeme and appeare to be much beautified, ſo they might in like manner bee all glorious within, ſoundly ſanctified in their inmoſt affections, and renewed in the powers of their ſoules, the ſpirit of grace and holineſſe, reinueſting them with ſuch a meaſure of ſanctitie and integritie, as they might bee found intire and ſincere before God in all that they doe: but this being wanting, all the reſt is nothing. For the want whereof, the like may be ſaid of theſe in particular, which the Apoſtle ſaith of all other1. Cor. 13. 1. 2. 3. graces where louelove is wanting; though they had ſuch learning and knowledge, as they might ſeeme to ſpeake with the tongues not of men, but of Angels; and yet had not their knowledge ſanctified, they ſhould be but as ſounding braſſe, or as tinckling Cymballs. And if they had neuer ſo ſtrong faith and ſtedfaſtneſſe of beleèuing in their owne opinion; if they were neuer ſo much rapt vp with the ioy they hauehave conceiued, and ſhould become moſt ſecure in their ſo confident boaſting; if they did neuer ſo many things with Herod, and ſhould be found ſo to be changed and altered in their liues, that they might ſeeme to bee as holy as Saints, and were become moſt glorious in ſhew as are the Angels of light, into whoſe ſhape it is no hard thing for Satan, when he will transforme himſelfe; yet for the want of this one grace of true and ſound holineſſe, which alone ſhould grace all the reſt, both they themſelues are nothing, and all that they doe ſhall profit them nothing, for the cauſing either themſelues to be had in any reckoning with God, or for any account to be had of whatſoeuer they poſſibly can doe without it in his gracious acceptation.