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 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 blood-shot 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 'T was 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 't is 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 't is rational but as 't is 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 self does animate and enliven it 't is 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. adverâ—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 Altar Exod 20.25 Câ—ussin â—â— 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. 't is 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. 'T is not an opinion barely 1. In the nature of faith 't is an evidence But yet secondly 1. 'T is not a bare opinion 't is not an absolute assurance for 't is 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 inconstant
〈◊〉 〈◊〉 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 't is the primum vivens the heart in the new man Does he live 't is by faith Rom. 1.17 If he stands 't is by faith 2 Cor. 1.24 Can he walk too 't is 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 't is 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 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 't is 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 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 Traâ—â— 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 't is 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 call'd 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 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 't is 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 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. He hath Gods Word for what he believes Dictum Jehovae The Word of the Lord came c. 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 Gods 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 faiths object 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 c. 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. 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 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 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 't is 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 â—e aut non inventum puteâ— 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 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 't is 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 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. 'T is 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 'T is 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 't is 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 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 'T is 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 'T is 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 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 't was 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