~ of the Testimony of the Spirit; not as Volume an Argument whereby a perfwafion of XII. a Divine Revelation, viz. That the Scriptures are the Word of God, is wrought; but also as he is the Author and efficient Cause of it. I do most readily grant the great Influence that the Spirit of God hath upon the minds of men in this work of Faith, as well as in every Spiritual Act: But it is to be enquired, how the Spirit of God may be faid to work this Faith in us; whether by strengthning the Faculty; or by holding the mind intent upon the Argument, whereby this perfwąsion is wrought; or difcovering the Object; or removing the Impediments; or farthering and helping forward the efficacy of it upon our Hearts and Lives. But of this, God willing, in my next Discourse.

SER

SERMON V.

Of the Testimony of the Spirit, to the Truth of the Gospel.

Sermon
V.

The Fifth Sermon on this Text.

HEB. XI. 6.

But without Faith it is impossible to please God.

N difcourfing of the Faith or Perfwafion of a Divine Revelation, I came to enquire, In what respects this may be call'd a Divine Faith. To which my Answer was, that it is a Divine Faith, not only with respect to the Object of it, and the Argument whereby it is wrought,

and the Effect of it: But likewise in Volume respect of the Author and Efficient of XII. it, which is the Divine Spirit. I proceed therefore to confider the Testimony of the Divine Spirit, not only as an Argument whereby a Perfwafion of a Divine Revelation, viz. That the Scriptures are the Word of God, is wrought: But also as he is the Author and efficient Cause of it. The Scripture doth in a peculiar manner afcribe the belief of Divine Revelation, especially of the Revelation of the Gofpel, to the Spirit of God. In this sense the Scripture faith, That no man can say, that Jesus is the Christ, but by the Spirit of God. And tho' every good perfwasion that we have, be in fome fort or other to be afcribed to God; yet I observe it to be the Phrafe of the New Testament, to attribute the belief of the Gospel, in a more peculiar manner, to the Spirit of God. When any Man believes the Principles of Natural Religion, that there is a God, that the Soul is immortal, and that there are Rewards after this Life, as the Heathens did; even this is from God, who hath planted these Principles in our Na

V.

tures; or, which comes all to one, hath given us fuch Faculties, by the Sermon Ufe and Improvement of which, we may come to the knowledge of these Principles: but it is not usual in the phrafe of Scripture, to attribute this Natural Knowledge in fuch a peculiar manner to the Spirit of God.

When any man believes the matters of Divine Revelation, for Instance, the Doctrines contained in the Gospel; this Faith is to be attributed to the Spirit of God; but not as immediately perfwading us of the truth of these Doctrines, but by perfwading us, that the Gofpel which contains these Truths, is a Divine Revelation; or which is all one, that the Lord Jesus Christ, who delivered these Doctrines to the World, was a Divine Person, and came from God: and if we once firmly believe and entertain this, that Jesus was the Meffias, and fent from God to acquaint the World with his Mind and Will; we can make no doubt of the truth of any thing which he hath delivered So that the Faith which the Scripture doth in a peculiar manner attribute to the

the Spirit of God, is this perswasion, Volume that Jesus is the Christ; that is, that XII. he was the true Meffias, and fent from God.

So that the Question is: How the Spirit of God doth concur to the begetting of this Faith or Perfwafion? Or why this Faith is in such a peculiar manner attributed to the Spirit of God?

I answer upon these two Accounts. First, In respect of the outward evidence which the Spirit of God gives us to perswade us to believe.

Secondly, In respect of the inward efficacy and operation of the Spirit of God upon the Minds of Men in believing.

First, In respect of the outward evidence, which the Spirit of God gives us to perswade us to believe. And if this be not that which Divines mean by the teftimony of the Spirit in this matter, yet I think it is that which may most properly be so called. Now the