138 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
the gospel without especial spiritual illumination; for the original light and abilities of our minds were not suited or prepared for the receiving and understanding of them, for neither their being nor reve- lation was consistent with the state of integrity. Wherefore, although our minds should be allowed to be as wise and perspicacious with respect unto that natural knowledge of God and all that belongs unto it which was proposed unto us or necessary for us in the state of nature, yet would it not follow that we are able to discern the mysteries of grace when proposed unto us. The truth is, if our minds be not corrupted or depraved, there is no need of the gospel or its grace; and if they are, we cannot understand the mind of God therein without especial illumination.
But it may be said, " That these things are consistent ; for notwith- standing men's rational abilities and the use of means, yet it is meet that they should both pray for themselves, and that others, whose duty it is, should pray for them also. It is so, that they may be diligent in their inquiries, and obtain the blessing of God upon their dili- gence. But this doth not prove at all that they are not able of them- selves to apprehend and know the mind and things of God in the Scripture, or that any thing is wanting in them or to them which is absolutely necessary thereunto."
I answer, that on these suppositions there is indeed nothing want- ing but that which the apostle moreover prayeth for, which is none of them ; and if that be not also requisite unto this end, his prayer is vain and useless. That men be diligent in the discharge of their duty herein, and that they may have the especial blessing of God thereon, are here supposed, and we shall speak unto them afterward. These are not the things that the apostle here prayeth for, but that God would give them the " Spirit of wisdom and revelation, to en- lighten the eyes of their understanding," that they may know them, as shall be immediately declared. And, indeed, I understand not how this prayer can be suited unto the principles of any who deny the necessity of this internal spiritual aid. For they cannot but think it strange to pray for a " Spirit of wisdom and revelation " to be given unto their whole congregations, — which were a dangerous way, fitted to make them wiser than their teachers; and for them- selves, besides using diligence, and praying for a blessing on their diligence, they disavow any farther concernment in this matter.
4. The thing in especial prayed for, in order unto the end pro- posed, is, " that the eyes of our understandings may be enlight- ened." This is the same which the psalmist prayeth for in the place before insisted on, that "God would open his eyes;" and it is the internal work of illumination that is intended. Now, although the main force of the argument depends on these words, yet shall I not
CHAP. II.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 139
insist here upon them, because I must speak somewhat more in particular unto the nature of this work afterward. Besides, what is that darkness which is here supposed to be on our minds or under- standings, what is its nature, efficacy, and power, how it is taken away and removed, what is the nature of that spiritual light which is communicated unto us in and for the removal thereof, I have at large elsewhere declared.1 All that at present I shall observe from these words is, in general, that there is an especial work of the Spirit of God, in the enlightening the eyes of our understandings, necessary unto our discerning of the mysteries of the gospel in a due manner; which was to be proved.
5. What is declared concerning the author of this work in us, or the principal efficient cause of it, doth farther confirm the same truth; and this is the Holy Spirit, "That he' would give unto you the Spirit of wisdom and revelation." That the Holy Spirit is the immediate author of all supernatural effects and operations in us hath been elsewhere proved at large; and what he is promised or given in the gospel so to effect is not any thing that is in our own power. Wherefore, the ascription of the communication of this ability unto the Holy Ghost is a sufficient evidence that we want it in ourselves. And all things here affirmed concerning the manner of his communication unto us, and his properties as communicated, do evidence the nature and evince the truth of the work ascribed unto him. As for the first, it is by the grant, donation, or free gift of God the Father: Eph. iii. 17, " That the God of our Lord Jesus Christ, the Father of glory, would give unto you." God is called " The King of glory," Ps. xxiv. 7, 8, and " The God of glory," Acts vii. 2, with respect unto his own glorious majesty; but he is "The Father of glory" as he is the eternal spring and cause of all glory unto the church. And these titles are prefixed unto this grant or the request of it, " The God of our Lord Jesus Christ, the Father of glory," to intimate that it proceeds from his relation unto us in Christ, with that love and bounty wherein he is the cause of all grace and glory unto us. Wherefore, receiving this Spirit by free donation, as we do, Luke xi. 13, all that we receive from him and by him, we have it by the way oifree gift or donation also. Therefore is this ability of understanding the Scripture, and the mysteries of the truth contained therein, a mere free gift of God, which he bestows on whom he will. So our Saviour told his disciples, " It is given unto you to know the mysteries of the kingdom or heaven, but to them" (to others) " it is not given," Matt. xiii. 11, who yet heard his words and understood the literal sense of the propositions used by him as well as the disciples did. Whoever, therefore, hath this ability to know the 1 See his treatise on the Holy Spirit, book iii. chap. iii. vol. iii. of his -works. — Ed.