Understanding the Mind of God, Chapter 4
CHAP. IV.
The especial work of the holy Spirit in the Illumination of our Minds unto the understanding of the Scripture, declared and vindicated. Objections proposed and answered. The Nature of the Work asserted, Psal. 119. 18. Ephes. 1. 18. 1 Pet. 2. 9. Col. 1. 13. Luk. 24. 25. Joh 5. 20. opened and vindicated.
WE have as I suppose sufficiently confirmed our first general Assertion concerning the Necessity of an especial Work of the Holy Ghost, in the Illumination of our minds, to make us understand the Mind of God as revealed in the Scripture.
That which we proceed unto is to shew the Especial Nature of his work herein. And I shall take occasion thereunto from the consideration of an Objection that is laid against the whole of what we affirm, which was touched on before.
For it is said that there is no Need of this Endeavour: All men do acknowledge that the Aid of the Spirit of God is necessary unto the study and Interpretation of the Scripture. And so it is unto all other undertakings that are good and lawful. And herein consists the blessing of God upon mans own diligence and endeavours. If this be that which is intended, namely, the blessing of God upon our endeavours in the use of means, it is granted. But if any thing else be designed, it is nothing, but to take off all industry in the use of means, to reject all helps of reason and learning, which is in the end to reduce into perfect Enthusiasms.
Answ. 1. Whether by the Assignation of his own Work unto the Spirit of God we take away or weaken the use of other Means for the right interpretation of the Scriptures will be tryed when we come unto the examination of those waies and means. At present I shall only say, that we establish them. For by assigning unto them their proper place and use, we do manifest their Work and Necessity. But those by whom they or any of them are advanced into the place, and unto the exclusion of the operation of the Holy Spirit, do destroy them, or render them inacceptable unto God, and useless unto the souls of men. We shall therefore manifest that the Assignations which we make in this matter unto the Holy Spirit, do render all our use of proper means for the right Interpretation of the Scripture in a way of duty, indispensibly necessary; and the principal reason, so far as I can understand, why some deny the Necessity of the work of the Holy Spirit herein, is because they like not those means whose necessary use doth arise from an admission thereof.
But thus it hath fallen out in other things. Those who have declared any thing either of the Doctrine, or of the Power of the grace of the Gospel, have been traduced as opposing the principles of Morality and Reason, whereas on their grounds alone, their true value can be discovered, and their proper use directed. So the Apostle Preaching Faith in Christ with Righteousness, and Justification thereby, was accused to have made void the Law, whereas without his Doctrine the Law would have been void, or of no use to the souls of men. So he pleads, Rom. 3. v. 31. Do we then make void the Law through Faith? God forbid, yea we establish the Law. So to this day, Justification by the Imputation of the Righteousness of Christ, and the Necessity of our own obedience, the Efficacy of Divine grace in conversion, and the liberty of our own wills, the Stability of God's Promises, and our diligent use of means are supposed inconsistent. So it is here also. The Necessity of the communication of spiritual light unto our minds to enable us to understand the Scriptures, and the exercise of our own Reason in the use of external means, are look'd on as irreconcilable. But as the Apostle saith, Do we make void the Law by Faith? yea we establish it; though he did it not in that place, nor unto those ends that the Jews would have had and used it. So we may say, do we by asserting the Righteousness of Christ, make void our own obedience; by the Efficacy of grace, destroy the liberty of our wills; by the necessity of Spiritual Illumination, take away the use of Reason? yea we establish them: We do it not, it may be, in such a way, or in such a manner as some would fancy, and which would render them all on our part really useless, but in a clear consistency with, and proper subserviency unto the work of God's Spirit and grace.
2. That in particular which lieth before us, is to remove that pretence of some, that we need no other Assistance of the Spirit of God for the right understanding of the Scripture, but only his blessing in general on our own endeavours. To this end two things are to inquired into, (1.) What Description is given of this Work in the Scripture, and what are the Effects of it in our minds in general. (2.) What is the Nature of it in particular.
1. The Work it self is variously expressed in the Scripture. And it is that which whether we will or no, we must be determined by in things of this kind. And the variety of expression serves both unto the confirmation of its Truth, and illustration of its Nature.
A. It is declared by opening of our Eyes, Psal. 119. 18. The inlightening of the eyes of our understanding, Ephes. 1. 18. This opening of our Eyes consists in the communication of spiritual light unto our minds by the Preaching of the Word, as it is declared, Acts 26. 17, 18. And the expression though in part Metaphorical, is eminently instructive in the Nature of this Work. For suppose the nearest and best disposed proposition of any object unto our bodily eyes, with an external light properly suited unto the discovery of it, yet if our Eyes be blind, or are closed beyond our own power to open them, we cannot discern it aright. Wherefore on a supposition of the proposal unto our minds of the Divine Truths of supernatural Revelation, and that in waies and by means suited unto the coveyance of it unto them, which is done in the Scripture, and by the Ministry of the Church with other outward means; yet without this Work of the Spirit of God, called the opening of our Eyes, we cannot discern it in a due manner. And if this be not intended in this expression, it is no way instructive, but rather suited to lead us into a misunderstanding of what is declared, and of our own duty. So it is plainly expressed, Luke 24. 25. Then opened he their understanding, that they might understand the Scriptures. None I suppose will deny but that it is the Work of the Spirit of God thus to open our Eyes, or to inlighten our Ʋnderstandings, for this were to deny the express Testimony of the Scripture, and those frequently reiterated. But some say, he doth this by the Word only, and the Preaching of it. No other Work of his, they affirm, is necessary hereunto, or to make us rightly to discern the Mind of God in the Scripture, but that it be proposed unto us in a due manner, provided we purge our minds from prejudices, and corrupt affections. And this is the Work of the Spirit in that he is the Author of the Scripture, which he makes use of for our Illumination. And it is granted, that the Scripture is the only external means of our Illumination. But in these Testimonies it is considered only as the Object thereof. They express a work of the Spirit or Grace of God upon our minds, with respect unto the Scripture as its object, Open my Eyes that I may behold wondrous things out of thy Law. The Law or the Scripture, with the wonderful things contained therein, are the things to be known, to be discovered and understood. But the means inabling us thereunto, is an internal Work upon our minds themselves, which is plainly expressed in distinction from the things to be known. This is the summe of what we plead, there is an Efficacious Work of the Spirit of God, opening our Eyes, or inlightening our Understandings or Minds, to understand the things contained in the Scripture distinct from the objective propositions of them in the Scripture it self, which the Testimonies urged do fully confirm.
2. It is expressed, as a Translation out of darkness into light, he hath called us out of darkness into marvelous light, 1 Pet. 2. 9. Delivered us from the power of darkness, Col. 1. 13. whereby we who were darkness became light in the Lord, Ephes. 5. 8. That in these and the like Testimonies, the removal of the inward darkness of our minds, by the communication of spiritual light unto them, and not meerly the objective Revelation of Truth in the Scripture is intended, I have proved at large elsewhere, and therefore shall not again insist thereon.
3. It is directly called, the giving of us an understanding; we know that the Son of God is come, and hath given us understanding that we may know him that is true, 1 Joh. 5. 20. The object of our Understanding, or that which we know, is he that is True. God himself even the Father is primarily intended in this expression; for in the following words there is mention of his Son Jesus Christ, who is in like manner said to be True, because of his Unity in Essence with the Father. And therefore it is added, That this is the True God, v. 21. But we are to know also what concerns our being in him, and to know him as he is Eternal Life. And those things contain the substance of all Evangelical Revelations, which one way or other depends upon them, and are resolved into them, John 17. 3. To know the Father the only True God, and the Son as the True God also in the Unity of the same Essence, to know that Eternal Life which was with the Father as unto the Eternal counsel and preparation of it, 1 John 1. 2. and is in the Son for its actual communication unto us, and to know our being in him by a participation thereof, the things we mentioned, is to know the Mind of God as revealed in the Scripture; especially these things are intended which are foolishness unto corrupted Reason, and as such are rejected by it, 1 Cor. 1. 23, 24. chap. 2. 14.
And two things we are to enquire into with reference unto this knowledge;
What we are to have, to enable us unto it, and that is an understanding.
How we come by it, It is given us by the Son of God.
That which we have foreign; this word in all other places of the New Testament, doth constantly denote the Essential faculty of our souls, which we call understanding, Matth. 22. 37. Mark 12. 30. Luke 10. 27. Ephes. 1. 18. 2, 3, 4, 18. Col. 1. 21. Heb. 8. 10. 1 Pet. 1. 13. 2 Pet. 3. 1. And it seems in the Scripture to be distinguished from the Mi…d, by respect unto Actual Exercise only. The Mind in its exercise in our understanding; but it cannot be the Natural and Essential faculty of our souls, that is here intended; for although our Natures are corrupted by sin, and not repaired but by Jesus Christ; yet doth not that corruption nor reparation denote the destroying or New Creation of this being, or the Nature of those faculties, which continue the same in both Estates: wherefore the Understanding here mentioned is no more but a power and ability of Mind with respect unto what is proposed unto us, to receive and apprehend it in a due manner; we are not able of our selves to know him that is True, and the Eternal Life that is in him, but he hath enabled us thereunto; for this Ʋnderstanding is given us unto that end, that we may so know him. Wherefore whatever is proposed unto us in the Gospel, or in any Divine Revelation, concerning these things, we cannot know them, at least as we ought, unless we have the Ʋnderstanding here mentioned given unto us, for so alone do we come by it.
2. It is given us, that a real and Effectual Communication unto us of the thing said to be given, is intended in this word, of giving from God, is evident from every place in the Scripture where it is used. Some contend that God is said to give things unto us, when he doth what lyes in him that we may enjoy them, though we are never made partakers of them. But the assignation of this way and manner of God's doing what lieth in him, where the Effect designed doth not ensue, not strictly restrained unto outward means, is scandalous, and fit to be exploded out of Christian Theologie. God saies, What could have been done more to my Vineyard that I have not done? Isa. 5. 4. But the expression hath plainly a double limitation, (1.) Unto the Ʋse of outward Means only, concerning which God speaks in that place, and from which he elsewhere plainly distinguisheth his giving them a new heart, and a new spirit, that they shall all know him, and be all taught of him. (2.) Unto the Ʋse of those outward Means that were then established, as the only way for the season; for even in respect unto them he did more for his Vineyard when he granted the Gospel unto it. But is it possible that any man should think or believe that God cannot really collate grace and mercy on the souls of men when he pleaseth? Is it not as easy with him, on our Restauration by Christ, to implant habits of grace on our souls, as it was at first to create us in Original Rectitude and Righteousness? Wherefore although we may enquire what God doth, and hath done in this matter according as he hath revealed it in his word, yet to say that he doth in any thing, what lieth in him, though the things which he affirms himself to do, be not effected, is defective both in Truth and Piety. When he saith he hath done such a thing, or will do so; for us to say, No he hath not done so, or he will not do so, but he hath done, or will do what lies in him that it may be so, though it never be so, nor have so been is to make him altogether like our selves. But on this ground some pretend that the Son of God is said to have given men Ʋnderstanding, because he hath done what is requisite on his part in the Declaration of the Gospel, that we may have it, whether ever we have it or no. But (1.) what he is said to have done, he had at least a design to do, and if he had so, why doth it not take effect? It is, they say, because of the unwillingness of men to turn unto him, and other vicious habits of their minds, which hinders them from receiving instruction. But if it be so, then (1.) It is supposed that men also in their teachings can give us an Ʋnderstanding, as well as the Son of God; for they may teach men the knowledge of the Gospel, if they are willing to learn, and have no darling lusts or vicious habits of mind to hinder them from learning. (2.) Seeing he hath taken this work on himself, and designs its accomplishments, cannot the Son of God by his grace remove those vicious habits of the minds of men, that they may have an understanding of these things? If he cannot, why doth he take that on him which he cannot effect? If he will not, why doth he promise to do that which can never be done, without doing of what he will not do? and why is he said to do, (as he is according to this interpretation of the words) which he hath not done, which he will not or cannot do. (2.) The giving of an Ʋnderstanding is in this place plainly distinguished from the proposition of the things to be understood; that consists in the Doctrine of the Gospel, this in an ability to comprehend and know it.
Again, the words here used, of giving Ʋnderstanding, may indeed express the actings or operations of men towards others, when an external proposal of things to be understood, with the due use of means, is intended. But yet if under their teaching men do not learn or comprehend the things wherein they are instructed by them, they cannot properly be said to have given them an understanding of it with respect unto their moral operation unto that End, but only to have Endeavoured so to do. But when this Phraise of speech is used to express a Divine operation, which questionless may be really Physical, and so absolutely Efficacious to Interpret it concerning an Endeavour that may, or may not succeed, is not suitable unto those thoughts that become us concerning Divine Operation. Now was there any Reason why the Apostle should Emphatically assigne this work, unto the Son of God, and that as he is the true God and Eternal Life; if no more be intended but a work of the same nature and kind, with what a man might do. And if this be the sense of the Words; it is from our selves and not from the son of God, that there is any Truth in them, as unto the Event. For he might do it seems, what lies in him to give an understanding; and yet no one man in the world ever had an understanding of the Nature designed; for if it may be so with any unto whom he is said to give an understanding, as it is professedly with the most; it may be so with all: not further to debate these things at present, whereas so excellent a grace and Mercy towards the Souls of Men, is here expressedly attributed unto the Son of God, as the Author of it; Namely, that he gives us an Ʋnderstanding that we may know him, which is true; I cannot think, that they Interpret the Scripture unto his Glory, whose Exposition of this place consists in nothing but endeavours to prove that indeed he doth not so do.
4. It is Expressed by teaching, leading, and guiding into the Truth, Joh. 6. 45. chap. 16. 13. 1 Joh. 2. 20, 27. the places have been opened before; and two things are supposed in this Expression of Teaching. 1. A mind capable of Instruction, Leading and Conduct: the nature must be rational and comprehensive of the means of Instruction, which can be so taught. Wherefore we do not only grant herein the use of the rational Faculties of the Soul, but require their Exercise and utmost improvement: If God Teacheth we are to learn, and we cannot learn but in the Exercise of our Minds. And it is in vain pretended, that God's Communication of a Supernatural Ability unto our Minds, and our exercise of them in a way of Duty, are Inconsistent; Whereas indeed they are inseparable in all that we are taught of God. For at the same time that he Infuseth a gracious Ability into our minds, he proposeth the Truth unto us, whereon that Ability is to be Exercised. And if those things are Inconsistent, the whole real Efficacy of God in the Souls of Men, must be denied; which is to dispoile him of his Soveraignty; But we speak now of Natural Abilit… to receive Instruction, to be taught, with the Exercise of it in learning▪ for these are supposed in the Expression of the Communication of a Spiritual Ability by Teaching. (2) A Teaching suited unto that Ability is pr…mised or Asserted, three ways of this Teaching are pleaded: (1) That it consists in a foreign an Immediate Infallible▪ Inspiration and afflatus, of the same Nature with that of the Prophets and Apostles of old. But (1) This takes away the distinction between the Extraordinary and Ordinary gifts of the Spirit so fully Asserted in the Scripture, as we shall elsewhere declare. And if it were so, God did not place in the Church some Prophets, seeing all were so, and were alwaies to be so. (2) It brings in a Neglect of the Scripture, and a levelling it into the same state and condition with the conceptions of every one that will pretend unto this Inspiration. (3.) The pretence visibly confutes it self, in the manifold mutual contradictions of them that pretend unto it. And would (4.) Thereon be a principle first of confusion, then of infidelity, and so lead unto Atheism. (5.) The Prophets themselves had not the knowledge and understanding of the mind and will of God which we enquire after by their Immediate Inspiration, which were unto them as the written word unto us; but had it by the same means as we have, 1 Pet. 1. 10, 11. Hence they so frequently and fervently prayed for Ʋnderstanding, as we have seen in the instance of David.
Wherefore (2.) Some say this Teaching consists only in the outward Preaching of the Word, in the Ministry of the Church, and other external means of its application unto our minds. But there is not one of the Testimonies insisted on, where in this promised Teaching of God, is not distinguished from the proposition of the word in the outward dispensation of it, as hath been proved. Besides, every one that enjoyes this Teaching, that is, who is taught of God, doth really believe and come to Christ thereby. John 6. 45. It is written in the Prophets, and they shall be all taught of God, every man therefore that hath heard and learned of the Father cometh unto me, saith our blessed Saviour. But it is not thus with all, nor ever was, towards whom the most powerful and cogent means of outward Instruction have been or are used.
Wherefore (3.) This Teaching is an Internal work of the spirit, giving Light, Wisdom, Understanding unto our minds, so is spoken of, and promised in an especial manner distinct from the outward work of the dispensation of the Word, and all the Efficacy of it singly considered. One Testimony will serve to this purpose which hath been pleaded and vindicated already▪ …t is by an Ʋnction that we are thus Taught, 1 John 2. 20, 21. But the Unction consists in a real Communication of Supernatural gifts and graces; whereof Supernatural light is that which is peculiarly necessary unto this end. The Communication of them all, in all fulness unto Jesus Christ the head of the Church was his Ʋnction, Heb. 1. 9. Isa. 61. 1. Wherefore in the real participation of them in our Measure doth our Unction whereby we are taught consist.
It is granted that this teaching is such as regards our own Industry in the use of means Appointed unto this end, that we may know the mind of God in the Scripture. But yet it is such as includes an inward Effectual Operation of the Holy Spirit concomitant with the outward means of Teaching and Learning. When the Eunuch read the Prophecy of Isaiah, he affirmed he could not understand it unless some one did guide him. Hereon Philip opened the Scripture unto him; but it was the Holy Ghost that opened his Heart, that he might understand it; for so he did the heart of Lydia, without which she would not have understood the Preaching of Paul, Acts 16. 14. Wherefore in our learning, under the conduct or Teaching of the Spirit, the utmost diligence in the exercise of our own minds is required of us. And where men are defective herein, they are said to be foreign, Heb. 5. 11. dull in hearing, or slow in the improvement of the instruction given them. And it is a sensless thing to imagine that men should be diverted from the exercise of the faculties of their minds, meerly because they are enabled to use them unto good purpose, or successfully, which is the Effect of this Internal Teaching.
5. It is expressed by shining into our hearts. God who commanded the light to shine out of darkness, hath shined into our hearts; to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4. 6. Jesus Christ is the Image of the Invisible God, the brightness of his glory, and the express Image of his person. And that because of the illustrious representation of all Divine Excellencies, that are made both in his person and his Mediation. The person of the Father is the Eternal Fountain of infinitely Divine glorious perfections; and they are all communicated unto the Son by Eternal Generation. In his person absolutely as the Son of God, they are all of them Essentially; in his person as God Man, as vested with his Offices, they are substantially in opposition unto all types and shadows; and in the glass of the Gospel they are accidentally by Revelation; really, but not substantially, for Christ himself is the body, the substance of all. As the Image of God, so is he represented unto us in the glass of the Gospel, and therein are we called to behold the glory of God in him, chap. 3. 18. The meaning is, that the Truth and Doctrine concerning Jesus Christ his Person and Mediation, is so delivered and taught in the Gospel, as that the Glory of God is eminently represented thereby, or therein is revealed what we are to know of God, his Mind and his Will as he is declared by and in Jesus Christ. But why is it then that all do not thus behold the glory of God in the face of Jesus Christ unto whom the Gospel is Preached? or whence is it that all unto whom the Gospel is Preached or declared do not apprehend and understand the truth and reality, and glory of the things revealed or proposed? that is, why they do not understand the Mind and Will of God as revealed in the Gospel? The Apostle assigneth two reasons hereof, (1.) From what hindereth it in many; (2.) From what is necessary unto any that so they may do.
1. The first is the Efficacy of the temptations and suggestions of Satan, whereby their minds are filled with prejudices against the Gospel and the Doctrine of it, being blinded hereby, they can see nothing of beauty and glory in it, and so certainly do not apprehend it aright. V. 4. The God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ who is the Image of God should shine into them. This is acknowledged by all to be an obstacle against the right understanding of the Gospel. Unless the mind be freed from such prejudices as are the Effects of such blinding Efficacy of the suggestions of Satan, men cannot attain unto the true knowledge of the Mind of God therein. How these prejudices are removed we shall shew afterwards. But if the mind be free, or freed from them, then it is supposed by some, that there is need of no more but the due exercise of its faculties with diligence for that end, nor is any thing else required thereunto. It is true, in the ordinary dispensation of Divine Grace this is required of us. But the Apostle adds,
2. That there must moreover be a Divine Light shining into our hearts, to enable us hereunto. At least he doth so that this was granted unto them who then did believe. And if we have it not, as well as they, I fear we do not believe in the same manner as they did. Wherefore although there be in the Gospel, and the Doctrine of it, an illustrious representation of the Glory of God in Christ; yet are we not able of our selves to discern it, until the holy Spirit by an Act of his Almighty Power do irradiate our minds, and implant a light upon them suited thereunto. He that doth not behold the glory of God in the face of Jesus Christ in the Gospel, doth not understand the Mind and Will of God as revealed therein, in a due manner. I suppose this will be granted, seeing both these things are but one and the same diversly expressed. But this of our selves we cannot do. For there is an internal work of God upon our minds necessary thereunto. This also is expressed in the words. It is his shining into our hearts to give the Light of this Knowledge unto us; There is a Light in the Gospel; the Light of the glorious Gospel of Christ, ver. 4. But there must be a Light also in our Hearts, or we cannot discern it. And this is no natural Light, or a Light that is common unto all; but it is a Light that in a way of grace is given unto them that do believe. And it is wrought in us by the same kind of Efficiency, as God created Light at the beginning of the world; namely, by a productive Act of Power. It is evident therefore that the Light in our Hearts, which God communicates unto us, that we may have the true Knowledge of his Mind and Will in the Gospel, is distinct from that Light of Truth which is in the Gospel it self. The one is Subjective, the other is Objective only; the one is wrought in us, the other is proposed unto us; the one is an Act of Divine Power in us, the other an Act of Divine Grace and Mercy towards us.
Other waies there are whereby this Operation of the Holy Spirit in the Illumination of our minds is expressed. The Instances given, and Testimonies considered, are sufficient unto our purpose. That which we are in the proof of is, that there is more required unto an useful apprehension & understanding of the Mind of God in the Scripture, then the meer Objective Proposal of it unto us, and our diligent use of outward means to come to the knowledge of it; which yet as we shall shew is from the Holy Spirit also. And as the denial hereof doth by just consequence make void the Principal Means whereby we may come unto such an understanding, namely, frequent and fervent prayers for the aid and assistance of the Holy Spirit; so no tolerable account can be given of the Mind of God, and the meaning of the Scripture in the places insisted on. And certainly we cannot understand the way and manner of the operation of the Holy Spirit herein, it were much better to captivate our Ʋnderstanding unto the obedience of Truth, then to wrest and pervert the Scripture, or debase the spiritual sense of it unto a compliance with our conceptions and apprehensions▪ But as we have herein the suffrage of them that do believe, in their own experience, who both value and acknowledge this grace and priviledge unto the Glory of God; so we have multiplied Instances of such as being destitute of that skill which should enable them to make use of sundry external means which are in their proper place of great advantage, who yet by vertue of this Divine Teaching are wise in the things of God, beyond what some others with all their skill, can attain unto.
Moreover, the Effect of this Work of the Holy Spirit on the minds of men, doth evidence of what nature it is. And this also is variously expressed. As,
1. It is called Light. Ye were Darkness, but are now Light in the Lord, Ephes. 5. 8. The introduction of Light into the mind is the proper Effect of Illumination. Men in …eir natural estate are said to be darkness, the abstract for the concrete, to express how deeply the mind is affected with it; for as our Saviour saith, If the Light that is in any be darkness, (as it is in them who are darkness) how great is that darkness! Mat. 6. 23. And because men are subject to mistake herein, and to suppose themselves with the Pharisees to see, when they are blind, he gives that caution, Take heed therefore that the Light which is in thee be not darkness, Luke 11. 35. For men are very apt to please themselves with the working and improvement of their natural Light, which yet in the issue with respect unto spiritual things, will prove but darkness. And while they are under the power of this darkness, that is, while their minds are deeply affected with their natural ignorance, they cannot perceive spiritual things, 1 Cor. 2. 14. no not when they are most evidently proposed unto them. For although the Light shine in darkness, or cast out its beams in the evidence and glory of spiritual Truth, yet the darkness comprehendeth it not, John 1. 5. But by this work of the Holy. Spirit we are made Light in the Lord. Light in the mind is a spiritual ability to discern and know spiritual things, as is declared, 2 Cor. 4. 6. This is bestowed upon us, and communicated unto us by the Holy Spirit. There is a real difference between Light and Darkness. And it is our minds that are affected with them, Luk. 11. 35. The removal of the one, and the introduction of the other, are things not absolutely in our own power: He who is Darkness, cannot make himself Light in the Lord. Whatever he may do in way of disposition or preparation, in way of duty and diligence, in the utmost improvement of the natural faculties of his mind, (which no man will ever rise unto who is under the power of this Darkness, because of the insuperable prejudices, and corrupt affections that it fills the mind withall) yet the introduction of this Light is an Act of him who openeth the eyes of our understandings, and shines into our Hearts. Without this Light no man can understand the Scripture as he ought; and I shall not contend about what they see or behold who are in darkness.
The expulsion of Spiritual Darkness out of our minds, and the introduction of Spiritual Light into them, a work so great, that they who were Darkness, whose Light was Darkness, are made Light in the Lord thereby, is an Effect of the immediate Power of the Spirit of God. To ascribe other low and metaphorical senses unto the words, is to corrupt the Scripture, and to deny the Testimony of God. For this Light he produceth in us by the same Power, and the same manner of operation, whereby he brought Light out of Darkness at the Creation of all things. But by this way and means it is, that we attain the knowledge of God in the face of Jesus Christ, or the Revelation of his Mind and Will in the Gospel.
2. It is called Ʋnderstanding. So the Psalmist prayes, Give me understanding and I shall keep thy Law, Psal. 119. 34. So the Apostle speaks to Timothy; Consider what I say, and the Lord give thee understanding in all things, 2 Tim. 2. 7. Besides his own consideration of what was proposed unto him, which includes the due and diligent use of all outward means: It was moreover necessary that God should give him understanding by an inward effectual work of his Spirit, that he might comprehend the things wherein he was instructed. And the desire hereof, as of that without which there can be no saving knowledge of the Word, nor advantage by it, the Psalmist expresseth emphatically with great fervency of spirit, Psal. 119. 144. The Righteousness of thy Testimonies is everlasting. O give me understanding and I shall live. Without this he knew that he could have no benefit by the Everlasting Righteousness of the Testimonies of God. All understanding indeed, however it be abused by the most, is the work and effect of the Holy Ghost. For the Inspiration of the Almighty giveth Ʋnderstanding, Job 32. 8. So is this Spiritual Understanding in an especial manner. And in this Understanding both the ability of our minds, and the due exercise of it is included. And this one consideration that the Saints of God have with so much earnestness prayed that God would give them Ʋnderstanding in his Mind and Will, as revealed in the Word, with his reiterated Promises that he would so do, is of more weight with me, then all the disputes of men to the contrary. And there is no further Argument necessary to prove that men do not understand the Mind of God in the Scripture in a due manner, then their supposal and confidence that so they can do, without the communication of a Spiritual Ʋnderstanding unto them by the Holy Spirit of God; which is so contrary unto the plain express Testimonies thereof.
3. It is called Wisdom. For by this work on the minds of men they are rendred Wise unto salvation. So the Apostle prays for the Colossians, That God would fill them with the knowledge of his Will in all Wisdom and Spiritual Ʋnderstanding, chap. 1. 9. These things may be the same, and the latter Exegetical of the former. If there be a difference, Wisdom respects things in general, in their whole systeme and complex; Ʋnderstanding respects particulars as they are to be reduced unto practice. Wherefore the Spiritual Understanding which the Apostle prays for, respects the Mind of God in especial or particular places of the Scripture; and Wisdom is a skill and ability in the comprehension of the whole systeme of his counsel, as revealed therein. He who is thus made wise, and he alone can understand the things of God as he ought, Dan. 12. 10. Hos. 14. 9. Psal. 107. 45. Although men may bear themselves high on their Learning, their natural abilities, their fruitful inventions, tenacious memories, various fancies, plausibility of expression, with long study and endeavours, things good and praise-worthy in their kind and order; yet unless they are thus made wise by the Spirit of God, they will scarce attain a due acquaintance with his Mind and Will. For this effect of that work is also expresly called Knowledge, Col. 1. 9. 2 Cor. 4. 6. Ephes. 1. 17. Col. 3. 10. Wherefore without it we cannot have that which is properly so called.
This is the second thing designed in this Discourse. In the first it was proved in general, that there is an Effectual Operation of the Spirit of God on the minds of men, enabling them to perceive and understand the supernatural Revelations of the Scripture when proposed unto them. And in the second is declared, what is the nature of that work, and what are the effects of it on our minds. Both of them have I treated meerly from Scripture Testimony. For in vain shall we seek to any other way or means for what we ought to apprehend and believe herein. Neither is the force of these Testimonies to be eluded by any distinctions or evasions whatever. Nor whilst the Authority of the Scripture is allowed, can any men more effectually evidence the weakness and depravation of their Reason, then by contending that in the exercise of it; they can understand the Mind and Will of God, as revealed therein, without the especial Aid and Illumination of the Spirit of God Nor can any man on that supposition with any wisdom or consistency in his own principles, make use in a way of duty of the Principal means whereby we may so understand them, as will afterwards more fully appear.