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men velation. But 'tis pity to spend tiine Volume in confuting any thing which confutes XII. it self by its own absurdity, and its
direct contradiction to the common notions of human Nature. I proceed therefore.
Supposing any Man be unsatisfied, and do make any doubt whether these Books cali'd the Holy Scriptures, or any of them, be the Word of God, that is, a Divine Revelation; proportionably to the degree of his doubting concerning the Divine Authority of the Scriptures, there will be an abatement of his Faith, as to the things contained in them: for he that believes a thing meerly upon the Credit or Testimony of such a Person; so much reason as he hath to doubt, wherher such a Person did speak, or testifie such a thing ; so much reason he hath to doubt whether the thing be true.
And upon this account I think it is, that the Scripture speaks of Degrees of Faith, of growing and increasing in Faith, of a strong Faith, that is,
such a Faith, as was either wholly, or in a great measure free from doubting; Sermon and of a weak Faith, that is, such a II. Faith, as had a great mixture of doubting; by which we are not to understand, that they doubted of the Truth of any thing of which they were Satisfied by a Divine revelation; but that they doubted whether such things were Diyine revelations, or not. So that the great doubt of the Disciples was, whether Christ were the true Messias, and really the Son of God: for so far as they were satisfied of that, they could not doubt of any thing he said.
IV. What are the proper and genuin Effe&ts of this Faith The proper and genuin Effects of the Belief of the Scriptures in general, is the Conformity of our Hearts and Lives. to what we believe; that is, to be such Persons, and to live such Lives as it becomes thoie, who do heartily believe, and are rcally perswaded of the truth of the Scriptures. And if this be a constant and abiding peswasion, it will produce this Effect; but with more or less difficul. ty, according to the disposition of the Subject, and the weakness or strength
of contrary habits and inclinations. Volume More particularly the Effects of this X1. Faith are according to the Nature of
the matter believed. If it be a History or relation of things past, or Prophecy of things to come; it liath ánEffect upon men so far as the History or Prophecy doth concern them. If it be a doétrine; it hath the Effect which the particular nature and tendency of such a Doctrine requires. For instance, the doctrine of Gods goodness is apt to inflame us with Love to him ; of his Power and Justice, with a fear and awe of him. This Doctrine,thatChrist is the Saviour of the World, the proper Effect of it, is to make men rely upon him for Salvation; and so of the rest. If it be a Precept; the proper Effect of it, is obe(dience : and hence it is that unbelief and disobedience are frequently put for one another in Scripture; and disobe. dience is opposed to Faith, 1 Pet. 2.7. Unto you therefore which believe, he his precious: but unto them which be disobedient,&c.where the d:fobedient are opposed to them that believe. And so likewise those who neglect any duty of of Religion, and do any thing notoriously unworthy of their Profeilion, are said to
deny the Faith, 1 Tim. 5. 8. But if any provide not for his own, and specially for Sermon those of his own house, he hath denied the II. faith. How does he deny the Faith? 'In disobeying the Precepts of the Chriftian Religion, which chargeth us with such Natural' and Moral Dutys. If it be a Promise; the proper Effect of it is, encouragement to Obedience by hopes of the thing Promised. If a Threatning; the proper Effect of it is to restrain men from sin and disobedience.
V. In what sense this Faith of things supernaturally revealed, may be said to be a Divine Faith? Answ. not only in respect of the Matter and Object of it, which are Divine things, such as concern God and Religion; and in respect of the Divine Effects it hath upon those who believe these things; (for in these two respects a Perswasion of the Principles of natural Religion, may be said to be a Divine Faith:) but likewise in respect of the Argument whereby it is wrought, which is a Divine Testimony. As for the efficient cause, the Spirit of God, that does not imme
me diately belong to this: for the Spirit of Volume God doth not, speaking properly, perXII. swade us immediately of the truth of
things Supernaturally revealed; but mediately by perswading us of the truth of the Revelation: for to believe a thing to be true, which we are perswaded is Revealed by God, is so natural and consequent upon such a Perswasion, that it doth not leem to require any new work of the Spirit. And if this be all the work of the Spirit, to perswade men that such a Revelation is Divine; it will be most proper to speak of this, when I come to the Third sort of Faith, which is a per
swalion of a Divine Revelation, that , it is such; which because it hath ma
ny difficulties in it, it deserves a more large and particular consideration.