[2.] It is expressed as a translation out of darkness into light: "He hath called us out of darkness into his marvellous light," 1 Pet. ii. 9 ; " delivered us from the power of darkness," Col. i. 13 ; whereby we who were " darkness become light in the Lord," Eph. v. 8. That in these and the like testimonies, the removal of the inward dark- ness of our minds, by the communication of spiritual light unto them, and not merely the objective revelation of truth in the Scripture, is
1 64 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
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 an understanding, that we may know him that is true," 1 John v. 20. The object of our understanding, or that which we know, is " him 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, " This is the true God." But we are to know, also, what concerns our being " in him," and to know him as he is " eternal life." And these things contain the substance of all evangelical re- velations, which, one way or other, depend upon them, and are re- solved into them, John xvii. 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 i. 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. i. 23, 24, ii. 14.
And two things we are to inquire into with reference unto this knowledge: — 1st. What we are to have to enable us unto it, and that is an understanding. 2dly. How we come by it: It is given us by the Son of God.
1st. That which we have is bidvoia. This word in all other places of the New Testament doth constantly denote the essential faculty of our souls, which we call understanding, Matt. xxii. 37; Mark xii. 30; Luke x. 27; Eph. i. 18, ii. 3, iv. 18; Col. i. 21; Heb. viii. 10; 1 Pet. i. 13; 2 Pet. iii. 1. And it seems in the Scripture to be dis- tinguished from the mind, by respect unto actual exercise only. The mind in its exercise is 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 ourselves to know him that is true, and the eternal life that is in him, but he hath enabled us thereunto ; for this understanding is given us unto that
CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 165
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 understanding here mentioned given unto us, for so alone do we come by it.
'idly. 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 lies 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 scan- dalous, and fit to be exploded out of Christian theology. God says, " What could have been done more to my vineyard, that I have not done?" Isa. v. 4. But the expression hath plainly a double limita- tion:— (1st.) Unto the use of outward means only, concerning which God speaks in that place, and from which he elsewhere plainly dis- tinguished! his giving them a new heart and a new spirit, that they shall all know him and be all taught of him. (idly.) Unto the use 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 restoration by Christ, to implant habits of grace in our souls, as it was at first to create us in original rectitude and righteousness? Wherefore, although we may inquire 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 ourselves. But on this ground some pretend that the Son of God is said to have given men understanding, 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, — (1st.) 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 hinder them from receiving instruction." But if it be so, then, — [1st'] It is supposed that men also in their