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sequently that they are necessary to be

Sermon observed by us. Or,

II. 5. Promises of good things, either with relation to this life, or the other. Nowa Faith of the Promises is a Perswasion,or Confident expectation that they will be accomplish'd. And thus the Apostle describes the Faith of the Promises of another World, at the ist ver. of this Chapter, that it is the substance of things hoped for, un róscos, that is, a confident expectation that the Promises of the Gospel which are the matter of our hope, shall be accomplish'd; and the evidence of things not seen, a being convinced of the certainty and reality of future and invisible things. And thus likewise the Apostle explains to us the Faith of Abraham, in reference to the Promises of God to give him a fon, Rom. 4. 21. He was fully perswaded, that what God had promised he was able perform. Or,

6. Threatnings. Now a Faith of the Threatnings, is a Perswasion of the danger we incurr, if we neglect


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our duty; that is, a Belief that God Volume justly may, and will (having confirXII.

med his threatnings with Oath, which is a sign of the immutable determination of the Divine Will) inflict those Punishments upon us, which he hath threatned, in case we disobey his laws. These fix heads do, I think, contain all, I am sure the most Principal matters of Divine Revelation; which I have the more carefully distinguish’d, because some of them are of a distinct and peculiar Consideration from the rest, as will afterwards appear.

Having thus, as plainly and briefly as I could, opened to you, what I mean by this second sort of Divine Faith, which is a Perswasion of things Supernaturally revealed, I now come to latiffie fuch enquiries about this, as may

be molt material. And here I shall

proceed upon

those heads of enquiry which I handled when I spake of the first soit of Divine Faith.

1. Whether this may truly and properly be calld Faith?

II. What

II. What is the Argument where Sermon by this Faith is wrought?

II. III. Whether it admit of Degrees, and what are the Differences of them?

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IV. What are the proper and

genuin Effects of this Faith?

V. In what Respects it may be said to be Divine ?

1. Whether this may truly and properly be call?d Faith? And that it may, is evident, because the general definition of Faith agrees to it: for a Man may be perswaded in his mind concerning things supernaturally revealed; and the Scripture every where calls a perswasion of these matters, by the name of Faith. But besides this, it seems this is the adequate and only Notion of Faith, as it hath been fixt by the Schools, and is become a Term of Art. For the definition that the Schools give of Faith is this; that it is an afsent to a thing credible, as credible. Now, say they, that is Credible which


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relies upon the Testimony of a credible
Volume Person; and consequently a Human
Faith is that which relies


human Testimony; and a Divine Faith, that which relies upon the Testimony or Authority of God: which Definition, tho' it bé short and imperfect, (being indeed not a Definition of Faith in general, but of a particular kind of Faith, viz. that which is wrought by the Argument which we call Testimony or Authority, and consequently excludes a belief of the Principles of natural Religion, and a belief that the Scriptures are the word of God, from being Faith:) yet this shews thus much, that all agree in this, that a Perswasion of things supernaturally revealed, is truly and properly Faith.

II. What is the Argument whereby this Faith, or Perswasion of things Supernaturally revealed is wrought in us? And this, by the general consent of all, is the 'Testimony or Authority of God, fome way or other revealing these things to us; whose infallible and unerring Knowledge, together with his Goodness and Authority, gives us the highest assurance, that he neither


can be deceived himself, nor will dem ceive us in any thing that he reveals Sermon to us. I say the Testimony or Au

II. thority of God fome way or other sevealing things to us, is the Argument whereby a Faithi of any supernatural Revelation is wrought in us: but if we restrain all supernatural Revelations to the Bible, as I told you we know of no other, then the

particular kind of Testimony where& by this Faith is wrought in us, is the

written Word of God.

III. As to the degrees of this Faith. Supposing men sufficiently satisfied that the Scriptures are the Word of God, that is, a Divine Revelation; then all those who are sufficiently satisfied of this, do equally believe the things contained in the Scriptures. For if men be once fully satisfied that God hath spoken any thing, I think no Man makes the least doubt but what God says is true.

Now there can be no Degrees of Faith, where there is no doubt of the contrary; all the Degrees that are in Faith, arising from a greater or less mixture of doubting. So that those who do not at all doubt

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