SERM. VII. In what respect this may be called a divine CCXXII. faith? to this I answer: not only in respect of the object of it, and the argument whereby it is wrought, and the effect of it: but likewise in respect of the author and efficient of it, which is the divine spirit. And here, if time would permit, I should speak of the testimony of the spirit; not as an argument whereby a perfuafion of a divine revelation, viz. that the scriptures are the word of God, is wrought; but also 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 Gon may be said to work this faith in us; whether by strengthening the faculty; or by holding the mind intent upon the argument, whereby this perfuafion is wrought; or discovering 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 233 4 SERMON CCXXIII. Of the teftimony of the Spirit, to the truth of the gospel. I HEB. xi. 6. But without faith it is impossible to please God. N discoursing of the faith or perfuafion of a divineSERM. revelation, I came to enquire, in what respects CCXXIII. this may be called a divine faith. To which my an-The fifth swer was, that it is a divine faith, not only with re- fermon on spect to the object of it, and the argument whereby this text. it is wrought, and the effect of it: but likewise in respect of the author and efficient of it, which is the , divine Spirit. I proceed therefore to confider the teftimony of the divine Spirit, not only as an argument whereby a perfuafion 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 fcripture doth in a peculiar manner ascribe the belief of a divine revelation, especially of the revelation of the gospel, 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 though every good perfuafion that we have, be in some fort or other to be ascribed to God; yet I observe it to be the phrafe of the new teftament, 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 foul is immortal, and that there are rewards after this life, as the heathens did; even this is from God, who hath planted these principles M. ples SERM. " ples in our natures; or, which comes all to one, hath given us such faculties, by the use and improvement of which, we may come to the knowledge of these principles: but it is not usual in the phrase of scripture, to attribute this natural knowledge in such 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 perfuading us of the truth of these doctrines, but by perfuading us, that the gospel 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 Gop : 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 fcripture doth in a peculiar manner attribute to the Spirit of God, is this perfuafion, "That JESUS is the CHRIST;" that is, that he was the true Messias, and fent from God. 1 So that the question is, how the Spirit of God doth concur to the begetting of this faith or perfuafion? or why this faith is in such a peculiar manner attributed to the Spirit of GOD? L I answer, upon these two accounts. : First, in respect of the outward evidence which the Spirit of God gives us to perfuade 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 perfuade us to believe. And And if this be not that which divines mean by the SERM. 1. In the voice from heaven, which accompanied 2. In those miracles which CHRIST himself wrought by the Spirit of GOD; which were so eminent a teftimony of the Spirit of God, that the refifting of the evidence of those miracles, and the at tributing of them to the devil, is by our SAVIOUR called a blafphemy against the holy Ghoft, and fuch a fin as shall never be pardoned; because, miracles being the highest attestation that can be given to the divinity of any person, or his doctrine; whoever refifts this evidence, refifts his last remedy; and fuch a person must needs remain in his infidelity, because there is nothing more that can be done for his conviction. 3. The third eminent teftimony which the holy Spirit gave to CHRIST, was in the great miracle of his "refurrection from the dead;" and hence it is that the great miracle of CHRIST's refurrection, which was the highest atteftation to the divinity of his perfon, and the grand confirmation to his doctrine, is frequently in fcripture, in a most peculiar manner, afcribed to the Spirit of GOD. Rom. i. 4. "And was declared to be the Son of God with power, " according to the Spirit of holiness." that is, by those miracles which he wrought by the holy Ghost, and by his refurrection from the dead." And so Rom. 1 SERM. Rom. viii. 11. " the Spirit of him that raised up 66 1 Pet. iii. 18. "Be ing put to death in the flesh: but quickned by the Spirit." 4. In the effusion of the Spirit upon the apostles, who were to preach CHRIST and his doctrine to the world; and that it might carry it's evidence along with it, God poured forth his Spirit upon those who were to be the publishers of it; by which Spirit they were endued with several miraculous powers and gifts, to convince the world of the truth of the doctrine which they preached. And with relation to this, I think, it is that the apostle faith, 1 Cor. ii. 4, 5. " and my speech, and my preaching was " not with enticing words of man's wisdom; but " in demonstration of the Spirit, and of power; " that your faith should not stand in the wisdom of men, but in the power of God;" that is, they did not use human eloquence to perfuade men, but delivered the gospel with all plainness : and that which made those plain discourses so powerful, were those powerful demonstrations of the divine Spirit, which appeared in those miraculous gifts wherewith they were endowed. I am sure Origen understands this text so. And fo likewise the apostle, I Theff. i. 5. speaks to the fame purpose, that " the gospel " came not unto you in word only; but also in 4 power, and in the holy Ghost, and in much afsfu"rance;" that is, they did not only speak words to men, but the doctrine which they preached, was attested in a powerful manner by the holy Ghost, in those extraordinary gifts which were bestowed upon them, which was a great evidence to their hearers, and gave them great assurance of the truth of what they delivered. I think this is the meaning of those two |