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befides this outward Evidence, which the Spirit of God gives to the truth of the Gofpel, with refpect to which, the Faith of the Gospel is in a peculiar manner attributed to the Spirit of God; there is likewife 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 refpect 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 Gofpel; that is, who fo believe and entertain the Gofpel as to obey it, and comply with it in their hearts and lives. For I doubt not but that there is so much Evidence for the Truth and Divine Authority of the Gofpel, as is in it felf 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 reafon to

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disbelieve it: but withal,I do not think, that this Faith doth become an abi-Sermon ding and effectual perfwafion in any Perfon, without the fpecial Operation of the Holy Ghoft. Now that the Spirit of God can work this effectual Perfwafion 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 Souls, 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 in us by the Spirit of God. Now altho' it were fufficient for us to know the thing, tho' 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, tho' we did not know how it does it; yet because many have taken upon them to ftate and determine the particular manner how it is done, it will be requifite, in order to the rectifying fome miftakes about it, to enquire more particularly into this matter.

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

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

2. By enlightning and difcovering the Object, that is, the conclufion to be believed.

3. By propounding to us the Arguments, or Evidence whereby we may be perfwaded of it. Or,

4. By holding our minds intent upun this Evidence, till it have wrought its Effect upon us. Or,

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

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6. By farthering and helping for- Sermon ward the Efficacy of this Perfwafion upon our Hearts and Lives. That the Spirit can work Faith in us, any, or all these 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, with the greateft clearness and fatisfaction? or whether it can offer to our minds the best Arguments, 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 whe ther it can remove all hinderances and impediments? or whether it can make the perfwafion of any truth effectual? No Man in reafon can doubt of the poffibility of these. But the queftion is, what reafon we have to affert this, or that particular manner? and what neceffity, and convenience there is from experience, or evidence of Scripture, fo to do?

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First of all, There feems no neceffity of afferting the firft; tho' I will not contend with any man that fhall. For if this be true, that our underftandings 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 easily 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 nothing 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 mens understandings be not naturally endowed with a fufficient power to yield affent to the Gospel, when it is fufficiently propounded to them, how can it be mens duty to believe it? or what Justice can condemn them for unbelief? But tho' there