Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	faith_n	reveal_v	2,834	5	9.4772	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50867	An account of Mr. Lock's religion, out of his own writings, and in his own words together with some observations upon it, and a twofold appendix : I. a specimen of Mr. Lock's way of answering authors ..., II. a brief enquiry whether Socinianism be justly charged upon Mr. Lock.	Milner, John, 1628-1702.; Locke, John, 1632-1704. Selections. 1700.	1700 (1700)	Wing M2075; ESTC R548	126,235	194

God but nothing of this is in the Text. Besides the Word that is here translated Right is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as is well known signifies License or Power as well as Right and not only by the Vulgar but also by the Syriack Arabick and AEthiopick it is rendred Power And this Signification agrees exactly with the Text Blessed are they that do his Commandments that they may have Power or Licence to eat of the tree of Life In this place therefore there is nothing concerning any Claim of Right and consequently it is not at all to the purpose I might have added that Mr. Lock speaks of exact Obedience to the Law and perhaps he would not find it an easie matter to prove that by Doing his Commandments here is meant such exact unsinning Obedience But tho' Rev. 22. 14. will not prove his Claim of Right yet if he use those words in a larger sense as they may denote a Right by Promise I do not deny that his former Text viz. Rom. 4. 4. may prove it To him that worketh the reward which God is suppos'd to have promised in the Covenant of Works is reckon'd as debt he may lay claim to it as his Right by virtue of that Promise But if he take them in the strict sense as if exact Obedience had properly merited the Reward and might have claim'd it of Right tho' no such Promise or Covenant had interven'd he will hardly prove that from Rom. 4. Yea our Saviour seems to have determin'd very plainly against such a Claim S. Luke 17. 10. When ye shall have done all things which are commanded you say We are unprofitable servants we have done that which was our duty to do CHAP. XX. Of Faith in general FAith is nothing else but an Assent founded upon the highest Reason Mr. Lock Essay l. 4. c. 16. § 14. The Matter of Faith being only Divine Revelation and nothing else Faith as we use the Word call'd commonly Divine Faith has to do with no Propositions but those which are suppos'd to be divinely revealed So that I do not see how those who make Revelation alone the sole Object of Faith can say that it is a matter of Faith and not of Reason to believe that such or such a Proposition to be found in such or such a Book is of divine Inspiration unless it be reveal'd that that Proposition or all in that Book was communicated by divine Inspiration Without such a Revelation the believing or not believing that Proposition or Book to be of divine Authority can never be matter of Faith but matter of Reason and such as I must come to the Assent to only by the use of my Reason Things beyond the discovery of our natural Faculties and above Reason are when revealed the proper matter of Faith Whatever Proposition is reveal'd of whose truth our Mind by its natural Faculties and Notions cannot judge that is purely matter of Faith Where the Principles of Reason have not evidenced a Proposition to be certainly true or false there clear Revelation as another Principle of Truth and ground of Assent may determine and so it may be matter of Faith Ibid. c. 18. § 6 7 9. Faith has as much Certainty as our Knowledge it self Faith is a settled and sure Principle of Assent and Assurance and leaves no manner of room for Doubt or Hesitation Essay l. 4. c. 16. § 14. To talk of the Certainty of Faith seems all one to me as to talk of the Knowledge of Believing a way of speaking not easie to me to understand Bring Faith to Certainty and it ceases to be Faith When it is brought to Certainty Faith is destroy'd 't is Knowledge then and Faith no longer The Second Letter p. 95 96. My Bible Heb. 10. 22. expresses the highest degree of Faith which the Apostle recommended to Believers in his time by Full Assurance I find my Bible speaks of the Assurance of Faith but no where that I can remember of the Certainty of Faith though in many places it speaks of the Certainty of Knowledge and therefore I speak so too and shall not I think be condemned for keeping close to the Expressions of our Bible The Third Letter p. 122 123. I say with Mr. Chillingworth c. 6. § 3. that I do heartily acknowledge and believe the Articles of our Faith to be in themselves Truths as certain and infallible as the very common Principles of Geometry and Metaphysicks But that there is not requir'd of us a Knowledge of them and an Adherence to them as certain as that of Sense or Science and that for this Reason among others given both by Mr. Chillingworth and Mr. Hooker viz. that Faith is not Knowledge no more than three is four but eminently contain'd in it so that he that knows believes and something more but he that believes many times does not know nay if he doth barely and merely believe he doth never know These are Mr. Chillingworth's own Words c. 6. § 2. That this Assurance of Faith may approach very near to Certainty and not come short of it in a sure and steady influence on the Mind I have so plainly declar'd Essay l. 4. c. 17. § 16. that no body I think can question it There I say of some Propositions wherein Knowledge i. e. in my sense Certainty fails us that their Probability is so clear and strong that Assent as necessarily follows it as Knowledge doth Demonstration Ibid. p. 124. Herein lies the Difference between Probability and Certainty Faith and Knowledge that in all the parts of Knowledge there is Intuition each immediate Idea each Step has its visible and certain Connexion in Belief not so Essay l. 4. c. 15. § 3. To say that Believing and Knowing stand upon the same grounds would be I think to say that Probability and Demonstration are the same thing The Third Letter p. 223. He that says he barely believes acknowledges that he assents to a Proposition as true upon bare Probability Ibid. p. 159. I think it is possible to be certain upon the Testimony of God where I know that it is the Testimony of God because in such a case that Testimony is capable not only to make me believe but if I consider it right to make me know the thing to be so and so I may be certain For the Veracity of God is as capable of making me know a Proposition to be true as any other way of Proof can be and therefore I do not in such a case barely believe but know such a Proposition to be true and attain Certainty Ibid. p. 133. Faith as contradistinguished to Reason is the Assent to any Proposition not made out by the Deductions of Reason but upon the Credit of the Proposer as coming immediately from God Essay l. 4. c. 18. § 2. Faith is nothing but a firm Assent of the Mind which if it be regulated as is our duty cannot be afforded to any thing but upon good