ΤΣ ΠΊΣΤΕΩΣ ἜΛΕΤΧΟΣ: OR THE REASON OF FAITH: Briefly discussed in a SERMON, Preached at Paul's before the Right Honourable, The Lord Mayor, etc. The third of October, 1658.  
And published by the Order of his Lordship, and Court of Aldermen.  
By PETER VINKE B. D. Sometimes fellow of Pembroke-Hall in Cambridge: and now Minister of M. Cornhill, London.  
Where is the Wise? where is the Scribe? Where is the Disputer of this world?  1 Cor. 1.20. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Clem. Alexandr. lib. 1. Strom. Quantum attinet ad hominis naturam, nihil est in co melius quam mens & ratio; sed non secundum ipsam debet vivere, qui beatè vult vivere: alioquin secundùm hominem vivit, cùm secundùm Deum vivendum sit, ut possit ad beatitudinem pervenire, propter quam consequendam, non seipsâ debet esse contenta, sed Deo mens nostra subdenda est. Aug. lib. 1. Retractation. 
LONDON, Printed by E. M. for Ralph Smith at the Bible in Cornhill, near the Royal Exchange. 1659.   

TO THE RIGHT HONOURABLE, Sr RICHARD CHIVERTON Kt.  
Lord Mayor of the CITY of LONDON, And to the Honourable Court of Aldermen.  
Right Honourable!  
THis ensuing Sermon which I never thought should have breathed much above an hour, (unless in them that heard it;) is now at your command, to receive a kind of new life; and to walk abroad in the view of all men. it only stays in a line or two to crave your protection; which (being it comes forth only at your Honours call) your goodness will not, and your justice cannot deny.— As for the subject of this discourse. I may truly say: it is not unworthy of you, as men; but 'tis highly necessary for you, as Christians. Humanity requires you to skill of the right use of reason: and Christianity expects you should not be ignorant of the Prerogatives of Faith. Reason indeed makes you men; 'tis Faith only that can make you good men: and better were it never to have been men, than not to have been good.  
I do not at all intent the least prejudice to Reason. I am not so Cynical as to bark at that Moonlight (this would be but an ungrateful requital for this Royal gift which our Creator hath bestowed upon us) though I cannot equal it, much less prefer it to Faith. As that houshoulder does not injure his inferior guests, when he says unto them, stand ye here; and to the more honourable, come up hither.  
Of the two I confess, Reason as Leah, is indeed the elder, but tender- eyed: and though seven years' service is not too much for her; yet how many more would be well spent for the obtaintng of her younger, but more amiable sister, Faith? though Reason is the firstborn; yet Faith hath the blessing: and concerning these, that determination holds true too. The elder shall serve the younger.  
But oh! What opposition does this meet withal in the minds of men? How hard is it to persuade them to become fools; though it be only as a means to make them wise? I know not which, if compared, doth more exert the Almighty power of the Spirit of grace; the bringing into subjection the high thoughts, or the strong lusts that resisted it. I am sure it is full out as difficult to make the blind to see, as it is to make the lame to walk.  
We are then certainly as earnestly to labour to bring our minds, as our lives unto the obedience of faith. It is no more lawful in the things of Religion to think as we list; than it is in our daily conversation to practise what we please, A defluxion from the head will soon corrupt the other parts: and nothing is more dangerous, then to suffer this child of the bondwoman, Reason; to laugh at Faith, the heir of the promise: if we mock God, or his Word; he also will have us in derision.  
The sum then of what I have in this truth's behalf to require of you; is but what I hope, the justice of this Honourable Court acts daily; suum cuique tribuere, to give to every one that which is his. When any case betwixt these two parties; Faith and Reason; shall be pleaded before you, or rather in you: give unto Reason, the things that are Reasons; and to Faith, the things that are of Faith. Honour your God by believing things which you do not see, and he will honour you, causing you to see hereafter those things which you do here believe; which mercy especially I earnestly beg for you of the God of mercy, acknowledging myself,  
Right Honourable! The most Obliged to serve you in the Lord, PETER VINKE. At Cornhill, October 26. 1658.   

THE REASON OF FAITH.  HEBREWS 11.1. 
Now faith is the substance of things hoped for; the evidence of things not seen.  
THe blessed Apostle (or whosoever was the Penman of this Epistle) having told the believing Hebrews of the great need they had of patience, chap. 10. ver. 36. and foretold the Apostasy of many by reason of the want of it, in the words foregoing my Text: In this Chapter he seasonably brings in a discourse of faith, this grace being the best food to strengthen patience; and physic to purge Apostasy.  
The first thing than 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 Syllogism. The whole Argument may be framed 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. etc. may well be patiented, and need not think of drawing back, ver. 39 but faith is the substance, etc.  
Hence it is that the Apostle throughout this Chapter enlarges only upon this subject; and as in this first verse he lays 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 show their feasibility or practicablenesse; a believer will not have a harder task enjoined him, than faith hath enabled many to undergo, witness 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 twofold description of faith.  
1. A formâ internâ. 'Tis a substance, 'tis an evidence.  
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 intent 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, 
Faith's 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 called, 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, unless upon the account of faith, because thou didst it, is but stupidity, or a Stoical apathy: His hope, unless 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, unless he rejoices 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 service of a living God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there must be a principal of life within.  
Whatsoever we do, unless in order to express our obedience and thankfulness 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 dost good, but if thou dost well shalt thou not be accepted? Gen. 4.7. We confess the flowers of morality, (just and fair deal,) may make men's names sweet amongst their neighbours; when in the mean time unless 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 only which can purify thy heart; 
Acts 15.9.  thou art but a Cyclops, a Monster in God's 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 God's 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 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 add 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 follows sensual objects, and is taken with them, lives the life of a beast. He that lives according to the dictates of reason, (deals fairly 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 prays, prays in faith; when he hears, mixes the Word with faith, etc. 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 only '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. It's object. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or the things of which faith is the substance, are called here things hoped for, which because they are the same with the things not seen, as appears by Rom. 8.24. I shall speak of them together, not being able to takeany notice of the less 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 business 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 than 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 righteousness and truth of what it finds 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 Miracles, the number of its Martyrs, it admirable success, and consent of all its Mysteries, the correspondency it hath with reason, are indeed powerful considerations to make easy and familiar the actings of Faith, but God's faithfulness is the only motive of Faith. And in this consists the main difference between 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 God's 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. He hath God's Word for what he believes. Dictum Jehovae, The Word of the Lord came, etc.  
2. Not a bare word, but his solemn promises, Rom. 1.2.  
3. Many of these things are confirmed with an Oath too, Heb. 6.13.  
4. To which also God hath put his seal, Rom. 4.11.  
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 God's Word; and 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 faith's 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. In things past, it believes the Creation of the world, 
Heb. 11.3.  etc.  
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, etc.  
3. In things to come, It believes the Resurrection, Judgement, 
Psal. 96.13.  etc. 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, etc. 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 haunted withal? what bitter complaints and tears 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 corners do the Sun discover in that room or heart where it shines? when the Sun is up, what abundance of dust flies about when the house is sweeping? what swarms of corruptions whilst the heart is a cleansing.  
3. God's Word says, that they are blessed that trust in him, Psal. 2.12. But certainly it is an hidden and invisible happiness? is it a happiness to be imprisoned, mocked, stoned, etc. 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 Shipwrecks, Scourge, Stoning, 2 Cor. 11.25. but nothing else, 2 Cor. 6.10.  
5. God's 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 die 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, worm's meat, dust, etc. but still there is nothing seen in the charnal houses and sepulchers that seems a fit 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 God's 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 wisdom of the flesh, which 'tis his design to confound and debase, 1 Cor. 1.19, 20.  
2. God thus advances his own glory; all saving knowledge and heavenly wisdom being necessarily his gift: 
Hoc fides credat, intelligentia non requirat ●e aut non inventum pute● incredibile, aut repertum non credat singular. Bern. de cata. Domini. 1 Cor. 2.14. Prudentius.  when the noblest plant in nature's 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 mind discern 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; 
Observe.  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 approved of by reason: and the things of God are in the sphere 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 says that much drink is good for one in a Fever or Dropsy; reason does not contradict this; that to sense 'tis good; only upon a better account it corrects its judgement: 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 introduced again, and from thence would deny the Resurrection: Faith does not deny but that these axioms as to second causes, and in the lower orb of reason are true; only it corrects their malignity by showing 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 forced 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 ear heard, (they are out of the reach of sense) neither have they entered 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 its Surrender are, that it should now cast down imaginations, and every high thing that exalts itself 
* 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 blind obedience, when they have the Sun of Righteousness, 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 staff to walk upon earth withal. We are not to pull out this eye because we cannot look steadfastly with it upon the Sun. The Musician 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 allege Scripture to such as are not yet induced to believe the authority of it. We must deal with such, as men that cure the bodily blind; not bring them at first to gaze upon the Sun, 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 Sunbeams immediately out of pitchy darkness, till she hath enured 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 oil 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 holiness, both mind 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 diversely from what he did in his unregeneracy; worldly things which were so great in his eyes (as when the prospective glass is turned) 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 glass 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 enlightened) we know what is the hope of our calling, etc. Ephes. 1.18.  
By reason we know what may be inferred from Scripture, and what not. Hence, not to mention the Trinity, etc. 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 add 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 nutshell; faith itself is but a kind of a new life of reason. 'Tis the highest reason to believe what God says without further enquiry. If ye have not made yourselves more the children of darkness, than ye yet were by nature; and if God hath not in judgement blinded you, and given you over to a reprobate mind, does not your very reason tell you how vain it is to measure immensity by a finite compass; or span eternity by your imperfect duration? To fathom the depth of the Wisdom of God by the line and plummet of the wisdom of man; Rom. 11.33. I have read of one of the Ancients, (I think 'twas Austin) who being very thoughtful about the Nature and Essence of God; he espies as he was meditating by the Sea shore, 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 are sure is not contrary to Scripture; the lesser gives way to the greater. God made the Scripture-light as the Sun to rule the Gospel-day: the Moonlight 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 stomach, 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 deceived. The eye is the most certain of all the senses, and yet I have read of twenty ways whereby it may be deceived in its Object. I am sure there are many more ways whereby this eye of the mind may be imposed upon; reason at best is a creature: 
Whittaker, de authoritate Scripturae.  it hath erred, it may err, and we should be always at incertainties, if we had not an infallible Rule for our souls, something which may be believed for its own sake, which only God's Word may safely be.  
Nay, never did God's children err 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 says, that when he was called to be an Apostle, to go and preach amongst the Heathens, (in the midst of contempt and persecution) he conferred not with flesh and blood; certainly if he had, they would have said to him too, Master, spare thyself.  
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 than it is its self ruled according to Scripture, and the Word of God.  
Consider, 
2 Negatively.  That that very truth, promise, etc. 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 Mankind, and find out ways 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 self does animate and enliven it; 'tis God's 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 father's bed, it shall not excel; 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 extinguished the candle they were let down withal; thus learning, as a flash of lightning, leaves men in the greater darkness. And surely there is much of that commination, Isa. 7 9 fulfilled amongst us, which the Septuagint, and many of the Ancients 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 loss in heavenly matters.  
God would not that a tool, any sharp instrument should be lifted up towards the making of his Altar; 
Exod 20.25. Cousin ●● saint Cour.  some think the truth and substance of that Law was, to show, how much God did abhor 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 daylight of Scripture, that they may enlighten them, as they think the better, by the candle of reason? but I would not prevent myself 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 looked upon as in its own nature uncertain; the object of faith as in its self certain. The Sceptics, 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 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 deceived: 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 only matter of speculation, faith is practical also. The seat of opinion is only the head, but with the heart man believes, Rom. 10.10. To know and assent unto the truths in Scripture, will not alone make a man a believer, unless 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 until it does what it says. 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, than he hath nourishment from his food, when he only sees and believes the wholesomeness of it, but eats it not. Try then your faith by this; you would not take a false sixpence; and will ye be put off with a false jewel, a false faith?  
On the other side, 
2. Faith is not always 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 kind 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 reflex act of assurance chief comforts. Our present business is to show that they are distinct. Consider then that faith is so fare from being an assurance, that it must necessarily go before it, otherwise a man might be assured 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 nonage in both natures as to us; and the spiritual life here is no more exempted from its weakness, 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 Sun does always remain, but the light of the Sun does not; it shine, and claps in again.  
2. Faith which justifies, admits of no degrees; that is, wheresoever it is, it is in its complete 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 incomplete; we know thus too but in part; sometimes we read our evidences by a candlelight as well as other-while by a Sunne-beam.  
3. The act of faith is grounded upon God's Word. Assurance is chief 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 darkness and see no light: such Trees of the Lord may stand and grow, 
Isa. 50. ult.  when most shaken with the wind, 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 shadows, lies which he trusts unto. He may dream he eats, etc. but if ever God awaken him either here, or hereafter, he shall find 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 whilst he lives on earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citizen of heaven, and there he hath his conversation: enjoying by faith the happiness, 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, than their fading one's are; and therefore as to heaven, he is vel Absens praesens, his heart as another forerunner is entered 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 shipwreck of his substance. Thus in the midst of a storm the nodes of the compass 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 Compass, are fixed at all times; being governed not by the various winds, but by the constant heavens.  
Ah how much than hath the meanest true servant of God to bless him for? flesh and blood hath not revealed these things, 
Mat. 16.17.  acquired this substance for them; but your Father which is in heaven. Faith is a supernatural gift, not only 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 expense 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, says he, by the exceeding greatness of his power; every word hath its weight and emphasis, by no less a power than 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 God's Word manifested in our days? 
Rom. 10.8.  this is the word of faith. Let those who think themselves so sufficiently enlightened 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 blind and idolatrous it was till Paul their Phosphorus came amongst them. Is the film over the eye of our minds less than theirs was? 
Acts 17.29.  or our cataracts easilier coutched? hath man's nature taken any higher 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 evidenced, (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 get, get this way of spiritual knowledge: what would ye not give for such a Philosopher's stone, as some have fancied; which can turn all things into gold? the Elixir of faith can do this. The harshest Providences that believers go through; poverty, sickness, death; nay temptations, desertions, infirmities, etc. only faith can make them all more precious than gold which perishes: whereas others have riches, 
Eccles. 5.13. Rom. 8.28.  etc. 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 shadows 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, etc. it shall be so, Mark 9.23.  
Other things, as riches, honours, etc. they are not, though seen: for will ye set your eyes upon things which are not, 
Prov. 23.5.  says God? whilst you say they are, they may cease to be; and so prove you a liar to your face. but on the contrary: The objects of faith, as heaven, and the happiness 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 Counting-houses, 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 system of graces are extracted from it. The dead child indeed is reasons; the living child, 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 yourselves, to act truly rationally, till ye come to be believers. The Worldling that follows 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 find it if not with him that neither deceives, nor can be deceived? Is not God's sole affirmation equivalent to all the several means whereby knowledge is acquitted? 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 imagined such) more inseparable than betwixt God's Word and Truth? If God be neither ignorant, nor faithless in what he affirms, thou art sure enough. And lest ye should be scandalised 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 Augustine's argument. How shall children know that these are their parents, whom God hath commanded them to honour? are not even mothers themselves caused 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 forced in worldly matters, to act by a civil faith, quite contrary to that, which that that we see, would persuade us to. Thus the Husbandman throws 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 Roads, whilst the Winds 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 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 knows that he that moderates in the act, and sits in the Chair of Truth, is most concerned to solve the objections; and says 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 subtlest 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 pronounced 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 confess this is a hard, a very hard duty; we think nothing more easy, but we find nothing more difficult than to believe. When God calls for our estates, etc. 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 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 says to encourage thee, if thou now wilt believe what yet thou dost not see, thou shalt certainly see; what now thou dost believe. On the other side, to such an one who will not believe God's Word, the promise; unless he sees it: I will say to him in the Name of the Lord, as the Prophet did to the Nobleman we read of, 2 Kings 7. 2. Thou shalt see it indeed with thine eyes, but shalt not taste thereof. I might add.  
Be exhorted to have a life answerable to this grace of faith; 
Exhort. ●  this denominating grace, whence all Gods children are called 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 fallen here below; not in these things that are enjoyed here, or seen here: but do not murmur 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 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 daylight of eternal deliverance is at hand. Faith shows thee that sunrising 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 gains most by his stock, when 'tis farthest out of sight. and when his cash 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 countries, (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 ashamed as it might, 
Rom. 5.5.  and did him. Nay, can all that God is, and hath, suffice to cheer 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) God's Son 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, says he, tells us, there are unheard of, unthought of blessings prepared: 
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 says hope; these are prepared for me, and kept for me; well says charity, or holy love; I'll run to them, and endeavour after them: to which I will only add my saying too, from the mouth of the lord Blessed is that servant, whom the Lord when he comes, shall find so believing, and so doing.  
FINIS.