172 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
of this darkness, because of the insuperable prejudices and corrupt affections that it fills the mind withal), 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 under- stand 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 in- troduction 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 man- ner 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 at- tain the " knowledge of God in the face of Jesus Christ," or the re- velation of his mind and will in the gospel.
[2.] It is called understanding. So the psalmist prays, " Give me understanding, and I shall keep thy law," Ps. cxix. 34. So the apostle speaks to Timothy, " Consider what I say ; and the Lord give thee understanding in all things," 2 Tim. ii. 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 neces- sary that God shoidd give him understanding by an inward effec- tual 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: Ps. cxix. 144, " The righteousness of thy testimonies is everlasting: 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 in- spiration of the Almighty giveth understanding," Job xxxii. 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 un- derstanding 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 than all the disputes of men to the contrary. And there is no farther argument necessary to prove that men do not understand the mind of God in the Scripture in a due manner, than their supposal and confidence that so they can do without the communication of a spiri-
CHAP. IV.] SPIRITUAL ILLUMINATION PROVED FROM SCRIPTURE. 1 73
tual understanding 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 rendered "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 understanding/' chap. i. 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 sys- tem and complex; "understanding" respects particulars as they are to be reduced unto practice. Wherefore, the " spiritual understand- ing" which the apostle prays for respects the mind of God in especial or particular places of the Scripture; and "wisdom" is a skill and abi- lity in the comprehension of the whole system of his counsel as re- vealed therein. He who is thus made ivise, and he alone, can under- stand the things of God as he ought, Dan. xii. 10; Hos. xiv. 9; Ps. cvii. 43. 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 en- deavours, 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 expressly called "knowledge," Col. i. 9 ; 2 Cor. iv. 6 ; Eph. i. 17; Col. iii. 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 merely 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 tes- timonies 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 than 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 afterward more fully appear.