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which Natural Religion and Morality of theirs, how far it may avail Sermon

I. them for their good, we are not concern'd to determine.

This we are sure of, that it will make their Condition more tolerable in another World; and if they fall under condemnation, it will mitigate and allay their inisery.

V. In what Sense this Faith or Perswasion of the Principles of Natural Religion may be said to be Divine? In these two respects.

1. In respect of the Object of it, or Matters to be believed, which are Divine, and do immediately concern Religion, in opposition to that which I call a Civil and Humane Faith, which is of such things as do not immediately concern God and Religion.

2. In respect of the Divine Effects of it, which are to make Men Religious, and like God. And a Faitli may as properly be said to be. Divine in respect of the Object of it, as in respect of the Argument where


by it is wrought: fo that a Faith of Volume the Principles of Natural Religion XII. is as truly Divine, tho it be not

wrought in us by the Arguments of Divine Testimony and Authority, as à Faith of the Matters of Divine Re velation containd in the Holy Scriptures: for why a Faith may not as well be faid to be Divine for its relation to God as the Object of it, as for its relation to the Testimony of God as the Cause of it, I cannot underftand.

Secondly, The Second sort of Faith, which I call Divine or Religious, is a perswasion of things Supernaturally Revcald, of things which are not known by Natural Light, but by some more immediate manifestation and discovery from God. Thus we find our Saviour, Matth. xvi. 15, 16, 17. opposeth Divine Revelation to the discovery of Natural Reason and Light. He asks his Disciples whom they believed him to be, Whom say gue that I am? And Simon Peter anTiver'd and said, Thou art the Chrift, (that is, the Meffias) the Son of the living God, And Jesus answered and


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Supernaturally Reveald. said unto him, Blessed art thou Simon

Sermog Bar-jona; for flesh and blood hath not

II. revealed this unto thee; but my

Father which is in Heaven; where a Revelation or Discovery from Flesh and Blood, is opposed to a Revelation from God, Flesh and Blood being a Hebrew Phrase or manner of speaking, signifying a meer Man, or fomething meerly Humane. So we find the Phrase used, Eph. vi. 12.

We wrestle not against Flesh and Blood; but against Principalities, and Powers, and Spiritual Wickedness; that is, the Enea mies we are to contend with, are not only Men, but Devils; and which is nearer to our purpose, Gal. i. 16. where the Apostle would express to us, that he receiv'd not his Commisfion from Men; but immediately from the Lord Jesus Christ ; he tells us, that when ii pleased God, who separated him from his Mother's womb, and called him by his grace, to reveal his Son in him, that he might Preach him among the Heathen, immediately he conferred not with Flesh and Blood; the word is προσανεθέμην, I did not apply my self to Flesh and Blood; that is, I did not go to Men to receive


my Commission from them: for so he explains it in the next words, Neither XII.

went I up to Jerusalem, to them that were Apostles before me; that is, I did not apply my self to the Apostles, to derive any Authority from them to preach the Gospel, because he had no need of that, being called immediately by Christ to this Work; which words are nothing else but a farther explication of what he had said before, ver. 11, 12. I certise you Brethren, that the Gospel which was preach'd by me, is not after Man: for í neither receiv'd it of Man, neither was taught it, but by the Revelation of Jesus Chrif}. So accordingly here our Saviour tells Peter that this truth, That Christ was the Messias, the Son of the living God, was not revealed 10 him by Man, nor by any meer Humane Principle or Testimony, but by his Father which was in Heaven; that is, by the Testimony which God himself gave cf him in the Holy and Divine Gospel which he taught, and those Miracles which he wrought in confirmation of it.

So that this kind of Faith is a perfwalion of such things as are not known


by Natural Light, nor discover'd to
us by Men; but some way or other Sermon
reveald by God; I say some way or

other; for the ways of God's reveal-
ing and manifesting himself to us are
various, and arbitrary. God

chuse what ways he pleaserh to dito ,
cover himself to us by. So the Apo-
stle tells us, Heb. i. 1. God, who at
Sundry times, and in divers manners
Spake in times past unto the Fathers by the
Prophets. God revealed himself as at se-
veral times, by several fieps and degrees:
so in various manners; sometimes by
Visions, sometimes by Dreams, fome-
times by Oracles, fomerines by a Spi-
rit of Prophecy, and formetimes by a
Voice from Heaven, fometimes by a
secret and gentle Inspiration. Now
it matters not which of these ways
God chuseth to reveal himself to us,
provided we have fufficient Evidence
and ground of Assurance that the thing
is revealed by God.

As to us these extraordinary ways of Revelation are now ceased, and we have a fix'd and standing Revelation, that is, the Records of those Revelations which God formerly made

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