170 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
2dly. 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 ourselves to discern it, until the Holy Spirit by an act of his almighty power do irradiate our minds, and im- plant a light in 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, diversely expressed. But this of ourselves 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/' 2 Cor. iv. 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 with at the beginniDg 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 itself. 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 ways there are whereby this operation of the Holy Spirit in the illumination of our minds is expressed. The instances given and testimonies considered are sufficieut unto our purpose. That which we are in the proof of is, that there is more required unto a useful apprehension and understanding of the mind of God in the Scrip- ture than the mere 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 show, 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, fre- quent 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 cer- tainly if we cannot understand the way and manner of the opera- tion of the Holy Spirit herein, it were much better to captivate our
CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 171
understanding unto the obedience of faith than to wrest and per- vert the Scripture, or debase the spiritual sense of it unto a com- pliance 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 privilege unto the glory of God ; so we have multiplied instances of such as, being desti- tute 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 virtue of this divine teaching, are wise in the things of God beyond what some others with all their skill can attain unto.
(2.) 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 sometimes darkness, but now are ye light in the Lord," Eph. v. 8. The introduction of light into the mind is the proper effect of illumination. Men in their 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 thee be darkness" (as it is in them who are " dark- ness"), "how great is that darkness!" Matt. vi. 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 dark- ness," Luke xi. 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. ii. 14, no, not when they are most evidently proposed unto them; for although "the light shineth in darkness," or casteth out its beams in the evidence and glory of spiritual truth, yet "the darkness conrprehendeth it not," John i. 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. iv. 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, Luke xi. 35. The removal of the one and the in- troduction of the other are things not absolutely in our own power; he who is "darkness" cannot make himself " light in the Lord." What- ever 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