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two places; but I will mention two others which are SER M. more unquestionable, Acts v. 32. where Peter and the rest of the apostles tell the high priests and their officers, what evidence they had for what they preached concerning the refurrection and afcenfion of CHRIST. "We are his witneffes of thefe things; "and fo is also the holy Ghoft, whom God hath given to them that obey him." Not only they themselves had seen what they preached: but to confirm their teftimony, the holy Ghoft was poured fourth upon them in miraculous gifts. And Heb. how fhall we escape, if we neglect so great "falvation, which at the firft began to be spoken by "the LORD, and was confirmed unto us by them "that heard him; GOD alfo bearing them witness, "both with figns and wonders, and with divers mi"racles, and gifts of the holy Ghoft, according to "his own will?" So the holy Ghost gave teftimony to the truth of the doctrine which the apostles preached, by thofe gifts which he endowed them withal, and thofe miracles which he enabled them to work.

ii. 3, 4.

And I doubt not but with relation to the teftimony which the Spirit of God gave to CHRIST by the miracles he wrought by CHRIST and his apoftles, I fay, I doubt not, but that with relation to his testimony it is, that the apoftle faith he was " juftified "in the Spirit." 1 Tim. iii. 16. "Great is the "mystery of godliness: GoD was manifeft in the "Alefh, juftified in the Spirit." That is, the miraculous power of the Spirit which appeared in him, and did accompany his doctrine, did justify him to the world, and vindicate him from being an impoftor and deceiver.

From all which it appears, that the testimony

SERM. which the holy Spirit gives to CHRIST and his doc

ССХХІІІ.

"

trine, was the miracles which he and his apoftles wrought by the Spirit of GOD and if we will take our forms of fpeaking from fcripture, this is that which may most properly be called the teftimony of the Spirit to the truth of the gofpel. But I deny not but befides this outward evidence, which the Spirit of God gives to the truth of the gofpel, with refpect to which the faith of the gofpel is in a peculiar manner attributed to the Spirit of GOD; there is likewise an inward efficacy and operation of the Spirit of GoD upon the minds of men. Therefore,

Secondly, faith is in a peculiar manner attributed to the Spirit of GOD, in respect of the inward efficacy and operation of the divine Spirit upon the hearts and minds of thofe who fincerely and effectually believe and entertain the gofpel; I fay, who fincerely and effectually believe and entertain the gospel; that is, who fo believe and entertain the gospel as to obey it, and comply with it in their hearts and lives. For I doubt not but that there is fo much evidence for the truth and divine authority of the gofpel, as is in itfelf fufficient, without any peculiar operation of the Spirit of GOD, to filence all oppofers, and to convince them fo far as that they cannot have any fufficient reason to difbelieve it: but withal, I do not think, that this faith doth become an abiding and effectual perfuafion in any perfon, without the special operation of the holy Ghoft. Now that the Spirit of GOD can work this effectual perfuafion in the mind of man, cannot be doubted by any man who confiders the vaft power and influence which the Spirit of GOD, who made our fouls, and knows the frame of them, can have upon the mind of man: all the difficulty is about the manner of it; how this faith is wrought

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wrought in us by the Spirit of GOD. Now although SER M. it were fufficient for us to know the thing, though' we were ignorant of the manner how it is done, and we might very well reft fatisfied in this; that the Spirit of GOD works this faith in us, though we did not know how it does it; yet because many have, taken upon them to ftate and determine the particulat manner how it is done, it will be requifite, in order to the rectifying fome mistakes about it, to enquire more particularly into this matter.

Now all the ways that have been affigned, or which, I think, we can eafily imagine, may be reduced to one of these fix heads. When we fay the Spirit of GOD works faith in us, we must conceive it to be done, fome or all of thefe ways.

1. By ftrengthning the faculty, that is, raifing and enabling our understanding to yield affent to the gofpel. Or,

2. By enlightening and difcovering the object, that is, the conclufion to be believed.

3. By propounding to us the arguments, or evidence, whereby we may be perfuaded of it. Or,

4. By holding our minds intent upon this evidence, till it have wrought it's effect upon us. Or,

5. By removing the impediments which hinder our affent. Or,

6. By furthering and helping forward the efficacy of this perfuafion upon our hearts and lives."

. That the Spirit can work faith in us, any, or all of thefe ways, fo far as they are confiftent with one another, I make not the leaft doubt. For what man who believes, the infinite power of the divine Spirit, can make the leaft queftion, whether it can raife and heighten our faculties above their natural and ordinary pitch? or whether it can difcover an object to

us,

SER M. us, with the greateft clearness and fatisfaction? or CCXXIII. whether it can offer to our minds the best argu

ments, and the highest evidence that a thing is capable of? or whether it can hold our minds intent upon the confideration of any thing? or whether it can remove all hindrances and impediments? or whether it can make the perfuafion of any truth effectual? no man in reason can doubt of the poffibility of these. But the question is, what reafon we have to affert this, or that particular manner? and what neceffity and convenience there is from experience, or evidence of fcripture, fo to do?

First of all, there feems no neceffity of afferting the first; though I will not contend with any man that fhall. For if this be true, that our understandings are naturally endowed with a fufficient power to affent to any truth that is fufficiently propounded to them; then there can be no neceffity to affert, that the Spirit of GoD doth, in the work of faith, raise and elevate our understandings above their natural pitch. But I think it may eafily be proved, that our understandings are naturally endowed with a fufficient power to affent to any truth that is fufficiently propounded to them; and that in fuch a cafe no. thing hinders the affent of men, but their own perverseness and obftinacy, which usually proceeds from oppofition of their lufts, or paffions, or intereft, to the truth which is propounded to them. For if men's understandings be not naturally endowed with a fufficient power to yield affent to the gofpel, when it is fufficiently propounded to them, how can it be men's duty to believe it? or what juftice can condemn them for unbelief? But though there be no neceffity of afferting, that GoD doth always ftrengthen and elevate the understanding of

thofe

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those who believe; yet there is no reafon to deny, SERM. but that God may do this when he pleaseth, and poffibly he often doth it.

GOD is faid in fcripture "to enlighten the eyes of "our understandings," which we may, if we please, understand in this fenfe, although that may be done by propounding fuch truths to us as we were ignorant of before, and could not have difcovered, unless they had been revealed.

Secondly, the fecond way whereby the Spirit of GOD may be conceived to work faith in us, is by enlightning and difcovering the object, or thing to be believed. In the cafe we are speaking of, the object, or thing to be believed, is the gofpel: now we may imagine the Spirit of GOD may work a faith or perfuafion of this in us, by revealing or difcovering to us this propofition, that the gofpel is true. But this I need not speak much to, because I do not know any that pretend to have a particular and immediate revelation from GoD, that the gofpel is true. that though God may do this when he pleaseth, yet I do not know any who. affert this to be the way whereby faith is wrought in men.

So

Thirdly, the Spirit of GOD may be conceived to work faith in us, by propounding and offering to us fuch arguments and evidence, as are apt to perfuade us of the truth of the gofpel. And this the Spirit of GOD, which infpired the writers of the fcripture, doth mediately by the fcriptures, and thofe characters of divinity which are in the doctrines contained in them; and by those miracles, which are there credibly related to be wrought by the Spirit of God, for the confirmation of that doctrine. And befides this, the Spirit of GOD may, when he pleafeth, and probably often doth, immediately fuggeft thofe arVOL. XI. guments