1. That we look on the Scripture and receive it not as the word of men, but as it is indeed, the ivord of the living God. If we look for thai perspicuity and clearness in the expression of divine revela- tion which men endeavour to give unto the declaration of their minds in things natural, by artificial methods and order, by the ap- plication of words and terms invented and disposed of on purpose to accommodate what is spoken unto the common notions and reason- ings of men, we may be mistaken; nor would it have become divine wisdom and authority to have made use of such methods, ways, or arts. There is that plainness and 'perspicuity in it which become the holy, wise God to make use of; whose words are to be received with reverence, with submission of mind and conscience unto his authority, and fervent prayer that we may understand his mind and do his will. Thus all things are made plain unto the meanest capa- city; yet not so, but that if the most wise and learned do not see the characters of infinite divine wisdom on things that seem most ob- vious and most exposed unto vulgar apprehension, they have no true wisdom in them. In those very fords and appearing shallows of this river of God where the lamb may wade, the elephant may swim. Every thing in the Scripture is so plain as that the meanest believer may understand all that belongs unto his duty or is necessary unto his happiness ; yet is nothing so plain but that the wisest of them all have reason to adore the depths and stores of divine wisdom in it. All apprehensions of the obscurity of the Scripture arise from one of these two causes: —
(1.) That the minds of men are prepossessed with opinions, dog- mas, principles, and practices in religion, received by tradition from their fathers; or have vehement and corrupt inclinations unto such ways, practices, and opinions, as suit their carnal reason and interest. It is no wonder if such persons conceive the Scripture dark and obscure; for they can neither find that in it which they most desire, nor can understand what is revealed in it, because opposite unto their prejudices, affections, and interests. The design of the Scripture is, to destroy that frame of mind in them which they tvould have estab- lished; and no man is to look for light in the Scripture to give countenance unto his own darkness.
(2.) It will appear obscure unto all men who come to the reading and study of it in the mere strength of their own natural abilities; and, it may be, it is on this account that some have esteemed St Paul one of the obscurest writers that ever they read. Wherefore, as a book written in Greek or Hebrew must be obscure unto them
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who have no skill in these languages, so will the Scripture he unto all who are unfurnished with those spiritual preparations which are required unto the right understanding of it ; for, —
2. It is supposed, when we assert the clearness and perspicuity of the Scripture, that there is unto the understanding of it use made of that aid and assistance of the Spirit of God concerning which we do discourse. Without this the clearest revelations of divine super- natural things will appear as wrapped up in darkness and obscurity : not for want of light in them, but for want of light in us. Where- fore, by asserting the necessity of supernatural illumination for the right understanding of divine revelation, we no way impeach the perspicuity of the Scripture. All things wherein our faith and obe- dience are concerned are clearly declared therein ; howbeit when all is done, " the natural man receiveth not the things of the Spirit of God, neither can he know them/' until the eyes of his understanding be enlightened.
3. The Holy Spirit hath so disposed the Scripture, that notwith- standing that perspicuity which is in the whole with respect unto its proper end, yet are there in sundry parts or passages of it, — (1.) Tiva dvffvoqra,, some things "hard to be understood;" and, (2.) T/vd auffsp/Ltivevra, some things " hard to be uttered or interpreted." The former are the things themselves, which are so in their own nature; the latter are so from the manner of their declaration.
(1.) There are in the Scripture nva. dvavorira, things deep, wonder- ful, mysterious, such as in their own nature do absolutely exceed the whole compass of our understanding or reason, as unto a full and perfect comprehension of them. Nor ought it to be strange unto any that sundry divine revelations should be of things in their own nature incomprehensible ; for as unto us, many earthly and natural things are so, as David affirms concerning the forming of our natures in the womb, Ps. cxxxix. 5, 6, 14-16. And our Saviour assures us that heavenly things are much more above our comprehension than earthly, John iii. 12. Such as these are, the Trinity, or the subsist- ence of one single divine nature in three persons; the incarnation of Christ, or the assumption of our human nature into personal union and subsistence with the Son of God; the eternal decrees of God, their nature, order, causes, and effects; the resurrection of the dead; the manner of the operations of the Holy Spirit in forming the new creature in us, and sundry others. Our rational faculties in their utmost improvement in this world, and under the highest advantage they are capable of by spiritual light and grace, are not able, with all their searchings, to find out the Almighty unto perfection in these things. And in all disputes about the light of glory, — as whether we shall be able thereby to behold the essence of God, to discern the