THe blessed Apostle (or whosoever was the Penman of this Epistle) having told the believing Hebrewes of the great need they had of pati­ence, chap. 10. ver. 36. and fore­told the Apostasie of many by rea­son of the want of it, in the words fore-going my Text: In this Chapter he seasonably brings in a [Page 2]discourse of faith, this grace being the best food to strengthen patience; and physick to purge Apo­stasie.

The first thing then we shall consider to clear the Context, is the particle, now or but; Gr. [...] which as some observe, Dr. Gouge in locum. is the note of an assumpti­on, or minor proposition in a Syllogisme. The whole Argument may be fram'd thus, If faith be the sub­stance of things hoped for, and the evidence of things not seen; the just that live by it, as in chap. 10. ver. 38. &c. may well be patient, and need not think of drawing back, ver. 39. but faith is the substance, &c.

Hence it is that the Apostle throughout this Chapter enlarges only upon this subject; and as in this first verse he layes down the doctrine of faith, so in the following verses he speaks to the practice of it; Examples having this advantage above Pre­cepts, that they shew their feasibility or practicable­nesse; a believer will not have a harder task en­joyned him, than faith hath enabled many to un­dergo, witnesse the whole cloud of witnesses here specified: and therefore he may with the more courage and confidence buckle himself unto it. The words themselves are not a perfect definition of faith by genus and differentia, faith being of an indefinite nature. And how can we look for the perfection of that grace here, the nature of which we cannot sufficiently comprehend?

They are then a two-fold description of faith.

1. A formâ internâ. 'Tis a substance, 'tis an evidence.

[Page 3] 2. Ab objectis externis. Of things hoped for, of things not seen.

Each part you see hath twins, and those very like one another; we intend to speak to them in their order, as they lay in the words.

The first word that holds forth the internal form or nature of faith, Faiths first in­ternal form. [...] which signifies is [...], which (together with [...] in the latter part,) is purely Philosophi­cal, taken out of the field of Philosophy, and planted here in Scripture, the garden of the Lord. It signifies according to its notation, these two things.

1. Substance, which is so call'd, quia substat ac­cidentibus, & ea sustinet,) because it bears up ac­cidents, 1. Substantia. which could not be without it. As the colour and dimensions of this book could not be without the substance of it.

Thus faith is the substance that sustains and bears up all other graces; 'tis the primum vivens, the heart in the new man. Does he live? 'tis by faith, Rom. 1.17. If he stands; 'tis by faith, 2 Cor. 1.24. Can he walk too? 'tis by the same faith, 2 Cor. 5.7. Without this, he is as another man. His patience, unlesse upon the account of faith, because thou didst it, is but stupidity, or a Stoical apathy: His hope, unlesse it be through this grace, Psal. 39.9. 2 Thess 2.16. Gal. 2.2. Splendida pec­cata. it is not the good hope, 'tis presumption: His mirth, unlesse he rejoyces in believing, is madness: Nay, without faith his best performances are but the better sort of sins; only the hand of faith can lay them upon that Altar which sanctifies the gift; To do a spiritually living action in order to the [Page 4]service of a living God. [...], there must be a principal of life within.

Whatsoever we do, unlesse in order to expresse our obedience and thankfulnesse to God through Christ, be it never so good for the matter of the action, 'tis not well done in the manner of it; and God does not say if thou doest good, but if thou doest well shalt thou not be accepted? Gen. 4.7. We confesse the flowers of morality, (just and fair dealings,) may make mens names sweet amongst their neighbours; when in the mean time unlesse they live and act by faith, their persons and services may stink in the Nostrils of God. These may wash thy face and hands, but it is faith onely which can purifie thy heart; Acts 15.9. thou art but a Cyclops, a Monster in Gods sight if thou hast not the eye of faith.

2. 2. Subsistentia The word [...], signifies subsistence, and subsistere is in rerum natura prodire; to subsist is to have an actual being. Thus faith gives a be­ing to its objects; it makes the things hoped for, to be as if they now actually were; as by a pro­spective glass, things very far distant seem close by to the eye of the body: so by faith, the promises (though many of them not to come till the end of all things) appear at hand: Hence the Syriack In­terpreter reads these words thus, Est. autem fides certitudo de iis — rebus quae sunt in spe, ac si jam extiterunt actu. A believer is as willing to have Gods promise, as its performance; and dares take his word as readily as present payment. What the Schools say of the divine intellect, I may say of all [Page 5]that do partake of the divine nature, to such, omnia coexistunt, all things are as if present with them: if they look backward to the Creation of the world, their eye of faith views it as clearly as if they had been amongst the Morning-stars that shou­ted when the foundations of the earth were laid. Job 38.6, 7. And if they look forward to the dissolution of all things, Rev. 20.11. they see the heavens and earth already flee­ing away.

Give me leave to raise this note a little higher; Some read the following word, ( [...]) ac­tively, Aug. Epist. 117. ad Paul. Tra [...]. 79. in Johan. as Saint Austin amongst others: and then the sense would be, faith is the very subsistence of them that hope; to adde a word to what I hinted but now. Faith is the differentia constitutiva of a Chri­stian; as reason makes us men, so faith makes us Christians. He that followes sensual objects, and is taken with them, lives the life of a beast. He that lives according to the dictates of reason, (deals fairely and squarely, (as you use to speak) he lives the life of a man; Rom. 16.26. but he that lives in the obedi­ence of faith, when he prayes, prayes in faith; when he hears, mixes the Word with faith, &c. This is he that lives indeed the life of a Christian: Nay, he liveth the life of God, delighted with, and joying in the same objects with God; to him onely 'tis given intelligere ut Angelus, and Velle ut Deus: to understand as Angels do, and to will as his God does.

The object of faith, 2. Its object. [...]. or the things of which faith is the substance, are call'd here things hoped for, which because they are the same with the things not [Page 6]seen, as appears by Rom. 8.24. I shall speak of them together, not being able to takeany notice of the lesse material differences which some make betwixt them. Come we rather to the second description: in which we shall speak more to that, which is the businesse of the Text.

The other word that the Apostle uses to express the nature of faith by, The other in­ternal form of faith. [...]. is [...]; it signifies a demon­stration or undeniable proof. Thus the Philoso­pher frequently, and in this sense Scripture uses it, as John 16.8. 'tis said of the Spirit, that when he is come, [...], i. e. he shall convince the world. [...]. Chrysost. in loc. He shall bring such arguments and evidances as shall take away all excuse.

Faith then is the evidence or demonstrative ar­gument: that is; the souls believing in him that speaks; commands, promises, threatens in the Word, is instead of ten thousand arguments to prove the righteousnesse and truth of what it findes there recorded.

Faith, as such, does not at all consider the pro­bability or improbability of the things themselves which are recorded in God's Words; but it looks singly at the truth, and Authority of the Speaker. Credimus quia legimus.

The Arguments which are drawn for the confir­mation of our Religion from Myracles, the num­ber of its Martyrs, it admirable successe, and con­sent of all its Mysteries, the correspondency it hath with reason, are indeed powerful considerati­ons to make easie and familiar the actings of Faith, [Page 7]but Gods faithfulnesse is the onely motive of Faith. And in this consists the maine difference betweene Faith and Science. Scire est excau fis cognoscere. In Arts and Sciences we do not give our assent to any thing, till we have found out its nature, and causes: but in matters of Faith we first assent and believe God on his word; and then possibly we search after the reason of the things we have believed: not for our own satisfaction (to whom Gods Authority is foundation strong enough to build upon) but that we may be able and ready to give an answer to them that ask us a reason of our hope, 1 Pet. 3.15.

And is not this evidence strong enough to a be­liever?

• 1 1. He hath Gods Word for what he believes. Dictum Jehovae, The Word of the Lord came, &c.
• 2 2. Not a bare word, but his solemn promises, Rom. 1.2.
• 3 3. Many of these things are confirmed with an Oath too, Heb. 6.13.
• 4 4. To which also God hath put his seal, Rom. 4.11.
• 5 5. And given actually an earnest of them all in their hearts that believe, 2 Cor. 1.22.

Surely then the Believers Thus' saith the Lord, is a better argument than the disputers [...], or Thus saith the Philosopher.

Let then others give it for a Rule (as the Phi­losophers did of old) [...], to receive nothing upon the credit of whomsoever. Or according to the late Mode, To doubt of all things. The be­lievers way is [...], to take Gods Word; and [Page 8]to think himself well enough assured of any thing that God hath asserted there, though at present it be not seen.

That is the other property of the Object of Faith, The other ex­pression of faiths object. 'tis [...]. It is not seen. That is, it is not, it cannot be comprehended by sense or reason.

Thus throughout the whole Sphere of faith's activity, its object does not appear.

1. 1 In things past, it believes the Creation of the world, Heb. 11.3. &c.

2. 2 In things present, Faith believes the Providence of God, Coloss. 3 1. the sitting of Christ at the right hand of the Father, his Intercession, &c.

3. 3 In things to come, It believes the Resurrecti­on, Judgment, Psal. 96.13. &c. and yet none of these are seen.

Nay, how many things does the Christian believe, when the very contrary unto them seem to appear? as that a Virgin should conceive, that God should become man, &c. Unto which the unbelievers blasphemously reply, Tam Jupiter Taurus, quam Deus homo.

I shall make some further instances; the rather because this is a main foundation of that truth which will close up all.

1. Faith believes the doctrine of Justification, that they who are called, are justified, Rom. 8.30. and yet what abundance of guilt is the true believer hanted withal? what bitter complaints and teares come daily from him?

2. Scripture tells us that the people of God are a holy Nation, 1 Pet. 2.9. and do they see this? Is not the Canaanite still in the land? Oh what dirty [Page 9]corners doe the Sunne discover in that roome or heart where it shines? when the Sunne is up, what abundance of dust flies about when the house is sweeping? what swarmes of corruptions whilest the heart is a cleansing.

3. Gods Word sayes, that they are blessed that trust in him, Psal. 2.12. But certainly it is an hidden and invisible happinesse? is it a happinesse to be imprison'd, mock'd, ston'd, &c. as the Wor­thies were, we read of in this Chapter?

4. There is an abundance of all things promised to them that fear God, Psal. 34.9. And didst e­ver see this? I mean by sense or reason; it appears indeed they have an abundance, but of all miseries, not otherwise: Paul had abundance of Ship-wracks, Scourgings, Stonings, 2 Cor. 11.25. but nothing else, 2 Cor. 6.10.

5. Gods promise is, that he will be with us, Isa. 43.2. Certainly this does not appear, unless to the eye of faith; who, but a very strong belie­ver could have seen God with his people in Gideon's time? Judges 6.13.

6. The children of God have an eternal life as­sured to them, Rev. 2.10. What appears in or­der to this? they dye as well as others; and where is the promise?

7. Ay but there shall be a resurrection, 1 Cor. 15. This is as little seen as the other; what preparati­on is there towards it after death? the body runs through many changes; into corruption, wormes meat, dust, &c. but still there is nothing seen in the charnal houses and sepulchres that seems a fit [Page 10]ingredient into the glorious body that is promised. 1 Cor. 15.43. To forbear more particulars; If sense and reason were to give in their verdicts on them, it would be at best but a non constat, there is not one of them evident.

And Gods hand appears much in thus ordering the matter: Reasons why the object of faith is thus not seen. that reason its self should not attain to the things pertaining to God.

1. By these means God sets forth the vanity of the wisdome of the flesh, which 'tis his designe to confound and debase, 1 Cor. 1.19, 20.

2. God thus advances his own glory; all sa­ving knowledge and heavenly wisdome being ne­cessarily his gift: Hoc fides cre­dat, intelligen­tia non requirat [...]e aut non in­ventum pute [...] incredibile, aut repertum non credat singulare. Bern. de cata. Domini. 1 Cor. 2.14. Prudentius. when the noblest plant in natures garden (reason) cannot produce such fruit.

3. Thus God observes a just proportion between the object and faculty; spiritual objects require a spiri­tual faculty: as the eye of the body cannot see spi­ritual substances, no more can a carnal minde dis­cerne spiritual truths; nil diurnum nox capit. To omit other reasons.

Having thus explained the words; that which I shall pitch upon, is the result of them all, especially the latter clause; in this observation.

That faith only is the evidence of things not seen; Observ. when the other faculties cannot discover them, but look upon them as doubtful, if not false; faith accounts them evident and certain. For the understanding of this, we must know that every thing is properly evident to that faculty to which it does belong, as sensible things are obvious to sense; rational conclusions are approv'd of by [Page 11] reason: and the things of God are in the sphaere on­ly of faith. Now these three, sense, Omne verum à quocunque ve­nit, a Spiritu sancto venit. Aug. reason and faith, being all from God, (his works in man) cannot be contrary one to another: neither does a­ny one of them destroy the other: neither can any thing be true in one, that is false in another, if right­ly understood. As for example: when sense sayes that much drink is good for one in a Feaver or Dropsie; reason does not contradict this; that to sense 'tis good; only upon a better account it cor­rects its judgment: so when reason dictates that no­thing can be made out of nothing, and so would de­ny the Creation; that when the privation is total, the habit cannot be introduc'd again, and from thence would deny the Resurrection: Faith does not deny but that these axiomes as to second causes, and in the lower orbe of reason are true; only it corrects their malignity by shewing a more excellent way; and bidding of us look a story higher, unto God, unto whom all things are possible.

And as if you would act rationally, you must claudere quinque fenestras, not follow your sensual appetites; so if you will act religiously, you will be forc'd in many cases to say with Luther, tu stulta ratio, tace, thou foolish reason, give way. Let our Apostle be heard in this case, who tells us con­cerning the mysteries of Religion, 1 Cor. 2.9. that eye hath not seen, nor eare heard, (they are out of the reach of sense) neither have they entred in­to the heart of man; (they exceed the capacity of reason) — And therefore when a soul is con­quered, and taken in for God, the Articles of [Page 12]its Surrender are, that it should now cast down ima­ginations, and every high thing that exalts it self Adversus sci­entiam Dei, quae est Christiano­rum fides. Bern. Ad Mili­tes Templi. Isa. 54.1 [...]. against the knowledge of God; and bring into captivity every thought ( [...]) to the obedience of Christ, 2 Cor. 10.5. So that henceforth this soul must according to this agreement give up its self to be taught of God those things which its nature is neither able nor willing otherwise to con­ceive of.

I know I am upon a ticklish point. This truth stands betwixt the Scylla of Enthysiasts, who are ready to decry every thing because it is rational: and the Charybdis of Socinians, who cavil at e­very thing that is above the level of their reason: as if they needed to fear to be guilty of blinde obe­dience, when they have the Sun of Righteous­nesse, God in his Word, to go before them. I shall endeavour to do something towards the resolu­tion of this great case in several particulars. I will not call it my award betwixt these two parties, faith and reason: yet I shall labour to give to each its due. The use of rea­son and faith laid down, 1. Positively. 1. In Civil Affairs.

1. Positively.

1. 'Tis granted on all sides that reason hath its use in Civil Affairs and Worldly Matters; those that deny it to be a Jacob's ladder to climb up into heaven by, acknowledge it to be an useful staffe to walk upon earth withal. We are not to pull out this eye because we cannot look stedfastly with it upon the Sunne. The Musitian does not cut off the strings and throw them away because the In­strument is out of tune.

Nay more, 2. In Religion Matters. reason is useful in the things of God.

1. Reason is necessary for the conversion of Pa­gans and Infidels to the faith of Christ; the very milk of the Word is too strong meat for such at first. 'Tis in vain to alledge Scripture to such as are not yet induc'd to believe the authority of it. We must deal with such, as men that cure the bodily blinde; not bring them at first to gaze upon the Sunne, but use them to lesser lights, till at last they be able to look upon the greatest. Thus nature does not expose us to the Sun-beams immediately out of pitchy darknesse, till she hath inured us by a twilight to bear them.

2. Reason is the subject of divine knowledge in a believing soul, 'tis the vessel which God fills with the oile of this grace. God in Regeneration does not make another faculty, another eye, but purges it. As at the first time of writing the Law, God afforded the Tables and writing too; Exod. 24.12. Exod. 34.1. but at the renewing of it, Moses provided the Tables, though the writing still was Gods; in our Creation, we have heart and holinesse, both minde and knowledge, Tables and writing from God; but in our renovati­on God takes the faculties which we have already, and engraves his Image on them; God makes all things indeed new in quality, not in substance. And this is the greater miracle of the two, that the same man should by the same faculty apprehend the same things so diversly from what he did in his un­regeneracy; worldly things which were so great in his eyes (as when the prospective glasse is turn'd) [Page 14]seem now very small and inconsiderable: and the things of God which did scarce appear unto him, (as if he had now got Galileo's glasse to look on the heavens withal) he views them in their just di­mensions.

3. Reason is the Instrument that God makes use of to direct and guide the whole man by. 'Tis the Rudder in the ship, let it be bound for what place it will; that as whatsoever we hear, we hear by the ear; and whatsoever we see, we see by the eye: so whatsoever we understand, we understand by this faculty. By the eye of our understanding (when en­lightned) we know what is the hope of our calling, &c. Ephes. 1.18.

By reason we know what may be inferr'd from Scripture, and what not. Hence, not to mention the Trinity, &c. we grant, and use two Sacraments, because reason infers these from Scripture, and on the other side we reject a great many that others would bring into the Church, because we cannot by reason prove them to be commanded there.

4. I may adde moreover, there is nothing which faith believes, but what is, when throughly un­derstood, agreeable to right reason. It may be above it, [...]. Plutarch. [...]. it cannot, as you have heard, be against it. True reason did never go about to comprise the Bible in its own nut-shell; faith it self is but a kind of a new life of reason. 'Tis the highest reason to believe what God sayes without further enqui­ry. If ye have not made your selves more the chil­dren of darknesse, than ye yet were by nature; and [Page 15]if God hath not in judgment blinded you, and given you over to a reprobate minde, does not your very reason tell you how vain it is to measure immensity by a finite compasse; or span eternity by your im­perfect duration? To fathom the depth of the Wisdome of God by the line and plummet of the wisdome of man; Rom. 11.33. I have read of one of the Antients, (I think 'twas Austin) who be­ing very thoughtful about the Nature and Essence of God; he espies as he was meditating by the Sea shoar, a young man taking the water out of the Sea with a Ladle, and putting of it into a little hole which he had made. The Father demands the reason of so frivolous an employment. The young man tells him, that he was emptying the sea into that hole; and that he might sooner make the vast Ocean to be contained in that small place, than the other should comprehend the deep Myste­ries he was meditating of, in his shallow under­standing.

Being we have freely granted thus much, Negatively. I hope none will be offended if we dare not go further in its commendation; but must, lest we should en­croach on Faith, prescribe some bounds to Reason.

1. Reason may not be the Rule to try or mea­sure revealed truths by; that you should believe no more than what it affirms to. I am not to do any thing in Religion, because I think it rational, it may be will-worship, but to the Law and to the Testimony. Isa. 8.20. Neither are we to admit only so much of Scripture, as we fancy to be consonant to reason; but we are to admit so much only of reason, as we [Page 16]are sure is not contrary to Scripture; the lesser gives way to the greater. God made the Scripture-light as the Sunne to rule the Gospel-day: the Moon-light of reason he makes to rule the night; amongst those that sit in darkness, and in the sha­dow of death. And if at any time we go to Law with revealed truths before this Heathen Judge, reason: we might win the case indeed; but lose truth, and hazard our souls.

The grounds of this assertion, are,

1. The impotency of reason; this eye is blood­shot, it cannot see throughly into natural causes: if you think it can, tell me from whence comes the heat of the stomack, the strength of the nether jaw: stand upon the banks of our Euripus, the Thames, and give a satisfactory reason of its eb­bing and flowing: Or answer me those questions propounded in the 36. 37, 38. Chapters of Job. And if thy reason be either not faithful or able in its own things, who will commit unto it the resolu­tion of those things that are not its own?

2. But suppose it had not contracted any impo­tency, yet at best, reason is fallible, and may be de­ceiv'd. The eye is the most certain of all the senses, and yet I have read of twenty wayes where­by it may be deceived in its Object. I am sure there are many more wayes whereby this eye of the minde may be imposed upon; reason at best is a creature: Whittaker, de authoritate Scripturae. it hath erred, it may erre, and we should be alwayes at incertainties, if we had not an infallible Rule for our souls, something which may be belie­ved for its own sake, which only Gods Word may safely be.

Nay, never did Gods children erre more dange­rously then when they eyed natural causes and rea­son too much. 'Twas the cause of Sarah's laugh­ing, Gen. 18.12. Luke 1.18. Gal. 1.16. after I am waxed old, shall I have pleasure? and of Zechariah's doubting, I am an old man, and my wife well stricken in years. And there­fore Saint Paul sayes, that when he was call'd to be an Apostle, to go and preach amongst the Hea­thens, (in the midst of contempt and persecuti­on) he conferr'd not with flesh and blood; cer­tainly if he had, they would have said to him too, Master, spare thy self.

Though then we yield that reason is a light; yet we say also 'tis but noctiluca cerebri, Aug. Prov. 20.27. a glow-worm light; for all its lustre, we have still need of the Sun. I grant it is the candle of the Lord: but I am sure withal that it hath need of snuffing; and if at any time it be a rule, it must be ( regula regu­lata, not regulans) no further a Rule then it is its self ruled according to Scripture, and the Word of God.

Consider, 2 Negatively. That that very truth, promise, &c. which you do believe, does not benefit your souls as to eternity, in that 'tis rational, but as 'tis belie­ved: for example, that God might commiserate Mankinde, and finde out wayes for its recovery, is rational; but as this is rational barely, it does not at all conduce to our salvation, but as there hath been a Declaration to this purpose made by God in his Word. An assertion or principle how rational soever, is low, faint and dead, as to the begetting or carrying on of a spiritual life, till the Spirit it [Page 18]self does animate and enliven it; 'tis Gods speak­ing of these, or the like truths, in Scripture, and to the heart, which makes them seed; apt for the propagating a new life. The reason in them is but as a stick that bears up a Vine or Plant more precious than its self, but gives it not life. The life of faith is from its self, not from reason. The sum of what hath been spoken amounts to thus much: Reason is our Reuben, the top of our excellency, Apollonius Ty­aneus, Musoni­us, Vorstius, &c (as men) but if it goes up to our fathers bed, it shall not excell; and experience of all ages hath taught us, that none have proved more desperate enemies to the truth of Religion, than many o­therwise excellently parted men. Thus we have heard of some who having digged too deep, have met with such damps as have extinguish'd the candle they were let down withal; thus learning, as a flash of lightning, leaves men in the greater dark­nesse. And surely there is much of that commina­tion, Isa. 7 9. fulfill'd amongst us, which the Septu­agint, and many of the Antients read thus, if ye will not believe, ye shall not understand; Cypr. lib. 1. ad­versus Judaeot, Tertull. adver­ [...]us Marc. Psal. 25.9.1 Cor. 1.26. the things of God are to be believed that they may be under­stood. The modest and humble believer, not the captious and proud Philosopher, hath the promise to understand them. As beasts, though of more ex­quisite sense then men, yet cannot determine of humane affairs; so men, if barely, though excel­lently rational, will be as much at a losse in heaven­ly matters.

God would not that a tool, any sharp instru­ment should be lifted up towards the making of his [Page 19] Altar; Exod 20.25. C [...]ussin [...] saincte Cour. some think the truth and substance of that Law was, to shew, how much God did abhorre to have the point of the acutest reason lifted up upon the Altar of faith.

How much then certainly are they to blame who draw the Curtains, and shut out in their very Ser­mons and spiritual discourses, the day-light of Scripture, that they may enlighten them, as they think the better, by the candle of reason? but I would not prevent my self in the application, which I am now come unto.

This Scripture instructs, exhorts, comforts; Applic. 'tis useful first for instruction; we may hence learn 1. The nature of faith; and 2. the condition of the faithful.

The nature of faith, 1. Instruction which is two­fold. and concerning it these two things.

1. 'Tis not an opinion barely, 1. In the nature of faith. 'tis an evi­dence.

But yet secondly, 1. 'Tis not a bare opinion. 'tis not an absolute assurance: for 'tis of things not seen.

In the first place we hence learn, that true faith is not a bare opinion or imagination; there are these two remarkable differences between them.

For first, the object of opinion is something look'd upon as in its own nature uncertain; the object of faith as in its self certain. The Scepticks, those great Opinionists held, that there was nothing cer­tain; but notwithstanding whatsoever was said for any matter to day, as much might be said on the contrary side to morrow. But believers build upon a word which is not Yea and Nay, changeable and [Page 20]inconstant: 2 Cor. 1.18. but 'tis in Christ Yea, that is, like himself who is the same yesterday, to day and for evermore, Hebr. 13.8. Men indeed too ordinari­ly dress Religion, as the Heathens did their gods, or as the Papists do their images, according to the fashion of the time and place in which they live, and think that there is little or nothing more in it. But be not deceiv'd: God will not set his seal in water; in a fluid transitory imagination, or opinion; but in wax; in that understanding which (though ductile and flexible) is fit to retain those impressions which his Spirit shall make in it.

Secondly, Faith differs from opinion, in that opinion is onely matter of speculation, faith is pra­ctical also. The seat of opinion is onely the head, but wiih the heart man believes, Rom. 10.10. To know and assent unto the truths in Scripture, will not alone make a man a believer, unlesse such a one as the Devil is, James 2.19. who believes and trembles; Interroge te utrùm credis; dicis, credo: fac quod dicis & fidcs est. Aug. 'Tis not a right faith un­till it does what it sayes. Nay, faith is with all the heart; it takes in every faculty: for its object hath a double aspect upon the soul; first as true, and so it bespeaks assent in the understanding; and then also as good, and thus it excites and draws forth the will and affections; without this latter acting of a truth or promise upon the soul, a man hath no more benefit by it, then he hath nourish­ment from his food, when he only sees and believes the wholesomnesse of it, but eats it not. Try then your faith by this; you would not take a false six­pence; [Page 21]and will ye be put off with a false jewel, a false faith?

On the other side, 2. Faith is not alwayes an assurance. 2 Pet. 1.10. as faith is not an opinion bare­ly, so 'tis not an assurance; for though it be an e­vidence, 'tis of things not seen; now assurance is a kinde of sight of these things.

We will suppose assurance much to be endeavou­red after, when the Apostle charges us to make our calling and election sure; and indeed there is no warmth in a direct beam. Faith, which is the di­rect act, (the souls going unto, and relying upon Christ,) will at length save; but the reflexe act of assurance chiefly comforts. Our present businesse is to shew that they are distinct. Consider then that faith is so farre from being an assurance, that it must necessarily go before it, otherwise a man might be assur'd of what is not; and as we are par­takers of humane nature, before that we know we are; and bear the image of the earthy before we know we do; so we bear the image of the heavenly; and be partakers of the divine nature before we know of it. There is an infancy or non-age in both natures as to us; and the spiritual life here is no more ex­empted from its weaknesse, than the natural life is from the infirmities which belong unto it.

I will but name some other particular differences.

1. Faith is constant, 'tis a seed immortal; assu­rance is not: the vision is sometimes taken up, nay suddenly. Acts 10 16. The influence of the Sunne does alwayes remain, but the light of the Sun does not; it shine, and claps in again.

[Page 22] 2. Faith which justifies, admits of no degrees; that is, wheresoever it is, it is in its compleat es­sence, or not at all. The soul cannot be partly married or united unto Christ, and partly not: but on the contrary, assurance hath its degrees; where it is, it is usually but incompleat; we know thus too but in part; sometimes we read our evidences by a candle-light as well as other-while by a Sunne­beam.

3. The act of faith is grounded upon Gods Word. Assurance is chiefly grounded upon expe­rience; though indeed in both the soul is helped by the Spirit. Now I have said this the rather for their sakes, who walk in darknesse and see no light: such Trees of the Lord may stand and grow, Isa. 50. ult. when most shaken with the winde, and clouded from the Sun.

Remember then what ye have heard this day faith to be; viz. As the miraculous cloud which we read of, ( Exod. 14.20.) which hath its light side as 'tis an evidence; but hath its dark side also as 'tis of things not seen.

We come to tell you the condition of a believer, 2. Instruct. In the condition of a believer. which cannot but be desirable: Faith hath made him a great one indeed, richer than the richest; 'tis this man only that can say truly, as they did vainly, Hos. 12.8. I have found me out substance; a carnal man hath but shadowes, lyes which he trusts unto. He may dream he eats, &c. but if ever God awa­ken him either here, or hereafter, he shall finde he is hungry, truly indigent, and full of wants.

Oh man greatly beloved! this is he that hath made the best discovery of what before was but a terra incognita, an unknown Region; where true Gold and Jewels of real price are to be found: and to this place he travels all the remainder of his life. nay more, he hath a kind of possession of it already; Phil. 3.20. and is whilest he lives on earth, [...] a Citizen of heaven, and there he hath his conver­sation: enjoying by faith the happinesse, and doing by love the duties of that place. As to earth he is vel praesens absens, like Archimedes at the taking of Syracuse, never minding what becomes of the world and worldly matters. Faith brings him bet­ter Relations, Riches, Possessions, then their fading ones are; and therefore as to heaven, he is vel Absens praesens, his heart as another fore-run­ner is entred in. He hath sent his soul as a Pro­dromus to prepare the way for his body. And in the mean while let the winds blow from what cor­ner they will, Matth. 7.25. impavidum ferient, they can't cause him to make ship-wrack of his substance. Thus in the midst of a storme the nodes of the compasse re­main immovable, when there is nothing else in the whole ship but is tossed too and fro. The other things in the ship, as the other men of the world, are hurried whither the present Tempest and season carries them. But believers, as the points in the Compasse, are fixt at all times; being governed not by the various windes, but by the constant hea­vens.

Ah how much then hath the meanest true ser­vant of God to blesse him for? flesh and blood hath [Page 24]not revealed these things, Mat. 16.17. acquir'd this substance for them; but your Father which is in heaven. Faith is a supernatural gift, not onely in respect of nature corrupted, as all other graces be; but in re­spect also of nature as 'twas at first created. Faith is not as other graces, in our regeneration repaired, but as it were new built from the ground. Man in innocency, (though he had a power to have obeyed God in whatsoever he should have commanded; yet) he had not formally any such a grace as faith; whose Object is that very Attribute which Adam then had no need of; to wit, the mercy of God in Christ. And what a vast expence was God at to create faith in thee? He made the whole World with a fiat, a words speaking: but when the Apo­stle tells us of his making faith, Ephes. 1.19. 'tis, sayes he, by the exceeding greatnesse of his power; every word hath its weight and emphasis, by no less a power then that which raised up Christ from his grave, when the sin of the world (a grave-stone not easily to be removed) lay upon him to keep him there.

Nay, what shall we render for Gods Word ma­nifested in our dayes? Rom. 10.8. this is the word of faith. Let those who think themselves so sufficiently en­lightned without it, look upon Athens the eye of Greece, as Greece was (at that time for knowledge) the eye of the whole world: And consider how miserably blinde and idolatrous it was till Paul their Phospho­rus came amongst them. Is the filme over the eye of our mindes lesse then theirs was? Acts 17.29. or our cataracts easilier coutch'd? hath mans nature taken any higher [Page 25] degrees in knowledge amongst us, than it did in that University? I fear me, that they who decry the su­per-intendency of faith, were it not for those truths which it alone hath evidenc'd, (for all their goodly reason and parts) would now be a worshipping an unknown God too.

But it is time I now hasten to those especi­al duties which this Text expects from you: be ex­horted then,

1. To labour for faith; Exhort. 1. with all your gettings, get this way of spiritual knowledge: what would ye not give for such a Philosophers stone, as some have fancied; which can turn all things into gold? the Elixar of faith can do this. The harshest Provi­dences that believers go through; poverty, sick­nesse, death; nay temptations, desertions, infir­mities, &c. onely faith can make them all more pretious than gold which perishes: whereas others have riches, Eccles. 5.13. Rom. 8.28. &c. for their hurt. These very af­flictions work together for the believer's good: the thick cloud was as beneficial to the Israelites, as the fiery pillar.

Faith only can turn your shadowes into substan­ces: your appearances into realities. It hath a kind of Almightiness in it; and can speak to things that are not, as if they were. If faith do but say, Let there be light, holiness, &c. it shall be so, Mark 9.23.

Other things, as riches, honours, &c. they are not, though seen: for will ye set your eyes upon things which are not, Prov. 23.5. sayes God? whilst you say they are, they may cease to be; and so prove you [Page 26]a liar to your face. but on the contrary: The ob­jects of faith, as heaven, and the happinesse there, though not seen, Prov. 8 [...].8. yet they are, substantial and abi­ding; and such as will never make a single disap­pointment. And is not true gold in your Counting­houses, though not seen, better than painted gold in a picture, though seen?

The Apostle tells us that we should take the shield of faith [...] above all things; nay, in all things. (as Hierom reads it) Faith is like salt, which every sacrifice must be salted with; without which, 'tis impossible to please God, Hebr. 11.6. 'Twas by faith only that Abel offered a more ex­cellent sacrifice than Cain, Hebr. 11.4. This is the root as ye have heard, which though ragged and unlovely in appearance, yet all the fruit of the Tree of life, the whole systeme of graces are extra­cted from it. The dead childe indeed is reasons; the living childe, where it is, is faiths.

Be content to make faith your evidence. Exhort. 2. To think Gods revealed will the best reason that you can yield your assent unto. Do not fear 'twill un­man you? ye never come to be your selves, to act truly rationally, till ye come to be believers. The Worldling that followes no better than a glorious bubble, (with the neglect of better objects) is not himself; and that Scholar that too eagerly pursues School-divinity with the neglect of Scripture-divini­ty, is as little himself. Much learning hath made thee mad, Acts 26.2 [...]. is a truth: only mistaken by Festus in the application.

If we look for certainty, where can we finde it [Page 27]if not with him that neither deceives, nor can be deceived? Is not Gods sole affirmation equivalent to all the several means whereby knowledge is ac­quit'd? Is an I saw it, a clearer proof than God said it? or is the connexion betwixt the causes and effects, (which possibly too are but imagin'd such) more inseparable than betwixt Gods Word and Truth? If God be neither ignorant, nor faithless in what he affirms, thou art sure enough. And lest ye should be scandaliz'd at believing, consider but what confusion and disorder there would soon be in the world, if in humane affairs themselves, we should only go by science, and believe nothing. — si quod noscitur credendum non est, quomodo servi­ent parentibus liberi? Aug. De utili­tate credendi. 'tis Saint Austins argument. How shall children know that these are their pa­rents, whom God hath commanded them to ho­nour? are not even mothers themselves caus'd to believe their by-standing Friends, Midwives and Nurses whereby they come to know those children which they ever after so tenderly affect?

Nay, we are forc'd in worldly matters, to act by a civil faith, quite contrary to that, which that that we see, would perswade us to. Thus the Husbandman throwes away his seed; sometimes too in unkindly weather; when to be sure he hath not a demonstrative knowledge that he shall reap any benefit by it. And the Mariners hale their Ships out into the Roades, whilst the Windes are yet contrary unto them. Well may we then in religi­ous matters, think it not at all unbecoming us to be acted by a divine faith: which whosoever shall take [Page 28]away, (let him place what he will in its stead) he had as good take away the apple from the eye, or the heart from the body.

But what if any should be further inquisitive af­ter the reasons of those things which are asserted in Scripture? A poor simple believer might answer that of Paul in such a case, where is the Disputer of this world? 1 Cor. 1.20. There is no need of the Disputers art, to defend or oppose, where God hath once declared his will; which, if all reasons else fail, Credo quia im­possibile. Tert. the faithful will believe, because 'tis im­possible. and when the believer is hardest put to it; he knowes that he that moderates in the act, and sits in the Chair of Truth, is most concern'd to solve the objections; and sayes he, Lord, Thou shalt one day answer for me. Cyril. Hier. Catech. 6. Mat. 4.10. [...] A bare it is written, was enough to confute and confound the subtilest adversary. — And this is the highest honour that such sorry crea­tures as we are, can give to God; when for the de­fence of the least word, but once pronounc'd by him; (notwithstanding all the contradiction that can be devised against it) a Christian dares suffer, were it possible, ten thousand deaths. I cannot di­spute, cries the Martyr, but I can die.

I confesse this is a hard, a very hard duty; we think nothing more easie, but we finde nothing more difficult than to believe. When God calls for our estates, &c. none but a sordid spirit will deny them: but when the Lord requires the subjection of all our imaginations, that our very reason, like Si­meon, should be taken and bound before him. The [Page 29] Lord pardon his servant in this, cries the worldly ingenuous person. Puduit doctos homines, à Disci­pulis Platonis fieri Discipulos Christi. Augustine. Fides est crede­re quod non vi­des; cujus mer­ces & veritas [...]t videre quod cre­didisti. Aug. Tract. 27. In Johan. He had ra­ther have Plato and Aristotle for his Masters, who pretend to prove what they say; than Christ, who requires belief on his word. But remember what Saint Austin sayes to encourage thee, if thou now wilt believe what yet thou dost not see, thou shalt cer­tainly see; what now thou doest believe. On the other side, to such an one who will not believe Gods Word, the promise; unlesse he sees it: I will say to him in the Name of the Lord, as the Pro­phet did to the Noble-man we read of, 2 Kings 7. 2. Thou shalt see it indeed with thine eyes, but shalt not tast thereof. I might adde.

Be exhorted to have a life answerable to this grace of faith; Exhort. [...] this denominating grace, whence all Gods children are call'd believers. My meaning is; let your conversation be answerable to that descri­ption of faith you have now heard of. Alapide in locum. Disce hic quam cogitationes fidelis, & Christiani debeni esse sublimes; quam non terrena, praesentia & caduca; sed coelestia, futura & aeterna; cogitare, sperare, pro­sequi: de iis loqui, & anhelare debeat: Oh learn to have high and heavenly thoughts. Thy portion, thy line, is not faln here below; not in these things that are enjoy'd here, or seen here: but do not murmure or repine 'tis but according to the ex­igency of thy condition that God deals thus with thee, [...]; Chry­sost. in loc. He [...]r. 11.1. thou canst not be a believer, and see or enjoy too. Methinks thy countenance should be no more sad: Joy is comely for thee; which I am in [Page 30]the last place to offer unto thee; and that in the sad­dest night of affliction that can befall thee.

The evening in thy day is first too, but art not thou as one that watch for the morning? Consolation. and when it seems darkest, the day-light of eternal deliverance is at hand. Faith shews thee that sun-rising which will never set. The cloud of present evils is not so thick, but faith can see through it the things ho­ped for. And what though they be not outward­ly apparent or visible? the Trades-man gaines most by his stock, when 'tis farthest out of sight. and when his cashe at home is low, he may be very rich in commodities he hath abroad. I have read of Alexander, that when he went first into Asia, he gave away whole countreys, (which he had al­ready in possession,) to his followers; and being asked what he would reserve for himself; he an­swered, Hope; and how much more may it suf­fice thee, when all other things are taken away? it cannot make thee asham'd as it might, Rom. 5.5. and did him. Nay, can all that God is, and hath, suffice to cheare and refresh thee? (he is too covetous indeed that cannot be satisfied with God) Faith makes him, and his to be yours. (as love on the other side makes you and yours to be his) Gods Sonne is yours for your redemption; his Spirit yours, for your sanctification; his words yours, for your in­struction; his power yours, for your protection; his glory is yours, for your coronation. I shall conclude all with that notable saying of Bernard, which indeed does include several of the uses fore­mentioned. Faith, sayes he, tells us, there are un­heard [Page 31]of, unthought of blessings prepar'd: Dicit [...]ides; pa­rata sum magna & inexcogita­bilia: dicis spas; mibi illa ser­vantur: curro ad ca, ait charitas. Bern. 1. Serm. in Psal. 90. Mat. 24.46. Oh sayes hope; these are prepar'd for me, and kept for me; well sayes cha­rity, or holy love; I'le runne to them, and endeavour after them: to which I will only adde my saying too, from the mouth of the Lord. Blessed is that servant, whom the Lord when he comes, shall finde so believing, and so doing.