Works (theological treatises)

or, the causes, ways, and means of understanding the mind of God as revealed in his word, with assurance therein;

and a declaration of the perspicuity of the Scriptures, with the external means of the interpretation of them.

Open thou mine eyes, that I may behold wondrous things out of thy law. — Ps. cxix. 18.

Give me understanding, and I shall live. — Verse 144.

London: 1678.

I shall in a few words give the reader an account of the occasion and design of the small ensuing discourse. Some while since I published a treatise about the "Reason of Faith, or the Grounds whereon we Believe the Scripture to be the Word of God," with that faith which is our duty, and pre-required unto all other acceptable obedience. But although this be the first fundamental principle of supernatural religion, yet is it not sufficient unto any of the ends thereof (that we believe the Scripture to be divine revelation), unless we understand the mind and will of God therein revealed. At least, the knowledge and understanding of those things wherein our present duty and future state of blessedness or misery are immediately concerned, are no leas indispensably necessary unto us than is the belief of the Scripture to be the word of God. To declare the ways and means whereby we may assuredly attain that understanding is the design of the ensuing discourse, as those whereby we come infallibly to believe the Scripture with faith divine and supernatural are the subject of the former. My principal scope in both hath been, to manifest that such is the abundant goodness, wisdom, and grace of God, in granting unto us the inestimable benefit of his word, that no persons whatever shall or can come short of the advantage intended by it but through their own sinful negligence and ingratitude, — the highest crimes in things of a spiritual and eternal concernment; for he hath given such convincing evidences of the procedure or emanation of the Scripture from himself, by the divine inspiration of the penmen thereof, and so plainly declared his mind and will therein as unto the faith and obedience which he requires of any or all sorts of persons in their various circumstances, that every one who takes care of his own present and eternal welfare may and shall, in the due use of the means by him appointed, and discharge of the duties by him prescribed unto that end, with a due dependence on the aid and assistance which he will not withhold from any who diligently seek him, infallibly attain such measure of the knowledge of his mind and will, with full assurance therein, as will be sufficient to guide him unto eternal blessedness. The same measure of divine knowledge is not required in all and every one, that they may live unto God and come unto the enjoyment of him. The dispensation of God towards mankind, in nature, providence, and grace, is an invincible spring of such variety among them, as will not allow a prescription of the same measures of knowledge unto all who have consistency with divine wisdom and goodness; and a supposition of it would bring confusion into all the order of things and persons which is of divine constitution. Nor is it pretended that any one man may or can have, in the use of any means whatever, a full comprehension of all divine revelations in this life, nor perhaps of any one of them; or that all men, in the use of the same means prescribed unto them, shall have the same conceptions of all things revealed. The Scripture was given for the use of the whole church, and that in all ages, states, and conditions, with respect unto that inconceivable variety of circumstances which all sorts of causes do distribute the whole multitude of them into. Wherefore, the wisdom of God therein hath suited itself unto the instruction of every individual believer, unto the moment of his entrance into eternity. That any one of them, that any society of them, should have a perfect comprehension of the entire revelation of God, or a perfect understanding of the whole Scripture, and every part of it, with all that is contained therein, was never required of them in a way of duty, nor ever designed unto them in a way of privilege: for besides that he hath replenished it with unfathomable stores, unsearchable treasures of divine mysteries, wherein we cannot find out the Almighty unto perfection, and hath provided another state for the comprehension of that by sight which is the object of adoration and admiration in believing such knowledge is not necessary unto any that they may lead the life of faith, and discharge the duties thereof, in all holy obedience unto God; yea, such a knowledge and comprehension would be inconsistent with that state and condition wherein we are to walk with God, according to the tenor of the covenant of grace, and during the continuance thereof. But the substance of what we plead for is, that such is the wisdom, goodness, and love of God towards mankind, in the grant that he hath made unto them of the revelation of himself, his mind and will, in the Scripture, as that no one person doth or can fail of attaining all that understanding in it and of it which is any way needful for his guidance to live unto God in his circumstances and relations, so as to come unto the blessed enjoyment of him, but by the sinful neglect of the means and duties prescribed by him for the attainment of that understanding, and want of a due dependence on those spiritual aids and assistances which he hath prepared for that end. By what ways and means he hath thus provided for the assurance and security of all men, in things of their eternal concernment, and what are those acts of his wisdom, power, and grace, which he exerts for that end — namely, that they may both believe the Scripture to be his word, and understand his mind revealed therein, both according unto what is required of them in a way of duty, so as in both they may be accepted with him, — is the design of this and the other forementioned discourse to declare. And they are both of them principally intended for the use of the ordinary sort of Christians, who know it their concernment to be established in the truth of those things wherein they have been instructed; for they are frequently attacked with these questions, "How do you know the Scriptures to be the word of God? and what assurance have you that you understand any thing contained in them, seeing all sorts of persons are divided about their sense and meaning, nor do you pretend unto any immediate inspiration to give you assurance?" And if, on these ensnaring inquiries, they are cast under any doubts or perplexities in their minds, as it often falls out amongst them who have not diligently weighed the principles of their own profession, the next insinuation is, that they ought to betake themselves either to some other present guide, as their own light and reason, or make a complete resignation of themselves and the conduct of their souls unto the pretended authority and guidance of other men. To give assurance and security unto their minds that they neither are nor can be deceived in the belief of the Scriptures to be the word of God, and [as to] the understanding of his mind and will therein, so far as their present obedience and eternal happiness are concerned, and that unto this end they need not be beholding unto any, nor depend on any but God himself, in the use of known and obvious means or duties, is designed in these small treatises. And upon the principles evinced and confirmed in them, I have yet proposed a farther inquiry, — namely, What conduct, in these times of great contests about the assurance of faith, and the causes of it, every one that takes care of his own salvation ought to betake himself unto, that he may not be deceived nor miscarry in the end: and this is designed with especial respect unto the church of Rome, which vehemently pretends unto the sole infallible conduct in these things. But probably the near approach of the daily-expected and earnestly-desired hour of my discharge from all farther service in this world will prevent the accomplishment of that intention.¹ In the continual prospect hereof do I yet live and rejoice; which, among other advantages unspeakable, hath already given me an unconcernment in those oppositions which the passions or interests of men engage them in, of a very near alliance unto, and scarce distinguishable from, that which the grave will afford. I have but one thing more to acquaint the reader withal, wherewith I shall close this preface, and it is the same with that wherewith the preface unto the former discourse is concluded:— This also belongeth unto the second part of my discourse concerning the dispensation and operations of the Holy Spirit. The first volume on that subject, some years since published, having found good acceptance among them that are godly and learned, both at home and abroad, I have been desired to give out what yet remaineth for the complete accomplishment of what I had designed thereon in this way of lesser discourses, that may have their use before the whole be finished, or whether ever it be so or no.

Usurpation of the church of Rome with reference unto the interpretation of the Scripture, or right understanding of the mind of God therein — Right and ability of all believers as to their own duty herein asserted — Importance of the truth proposed — The main question stated — The principal efficient cause of the understanding which believers have in the mind and will of God as revealed in the Scriptures, the Spirit of God himself — General assertions to be proved — Declared in sundry particulars — Inferences from them.

Our belief of the Scriptures to be the word of God, or a divine revelation, and our understanding of the mind and will of God as revealed in them, are the two springs of all our interest in Christian religion. From them are all those streams of light and truth derived whereby our souls are watered, refreshed, and made fruitful unto God. It therefore concerneth us greatly to look well to those springs, that they be neither stopped nor defiled, and so rendered useless unto us. Though a man may have pleasant streams running by his habitation and watering his inheritance, yet if the springs of them be in the power of others, who can either divert their course or poison their waters, on their pleasure he must always depend for the benefit of them.

Thus hath it fallen out in the world in this matter; so hath the church of Rome endeavoured to deal with all Christians. Their main endeavour is, to seize those springs of religion into their own power. The Scripture itself, they tell us, cannot be believed to be the word of God with faith divine but upon the proposal and testimony of their church; thereby is one spring secured. And when it is believed so to be, it ought not to be interpreted, it cannot be understood, but according to the mind, judgment, and exposition of the same church; which in like manner secures the other. And having of old possessed these springs of Christian religion, they have dealt with them according as might be expected from unjust invaders of other men's rights and malæ fidei possesoribus. So when the Philistines contended for the wells which Abraham and Isaac had digged, when they had got possession of them they stopped them up; and when the scribes and Pharisees had gotten the key of knowledge, they would neither enter into the kingdom of God themselves, nor suffer those that would, so to do, as our Saviour tells us. For the one of these springs, which is the letter of the Scripture itself, when it ought to have gone forth like the waters of the sanctuary, to refresh the church and make it fruitful unto God, they partly stopped it up and partly diverted its course, by shutting it up in an unknown tongue and debarring the people from the use of it. And in the exercise of their pretended right unto the other spring, or the sole interpretation of the Scripture, they have poisoned the streams with all manner of errors and delusions, so as that they became not only useless, but noxious and pernicious unto the souls of men; for under the pretence hereof, — namely, that their church hath the sole power of interpreting the Scriptures, and cannot err therein, — have they obtruded all their errors, with all their abominations in worship and practice, on the minds and consciences of men.

The first of these springs I have in a former discourse on this subject taken out of their hand, so far as we ourselves are concerned therein, or I have vindicated the just right of all Christians thereunto, and given them possession thereof. This I did by declaring the true grounds and reasons whereon we do, and whereon any can, truly believe the Scripture to be the word of God with faith divine and supernatural; for besides other advantages wherewith the knowledge of that truth is accompanied, it dispossesseth the Romanists of their claim unto this fountain of religion, by evidencing that we do and ought thus to believe the divine original of the Scripture, without any regard to the testimony or authority of their church.

That which now lieth before us is, the vindication of the right of all believers unto the other spring also, or a right understanding of the mind and will of God as revealed in the Scripture, suitably unto the duty that God requireth of them in their several capacities and conditions.

What is necessary unto the interpretation of difficult places and passages in the Scripture, and what measure of understanding of the mind and will of God as revealed therein is required of persons in their various conditions, as they are teachers of others or among the number of them that are to be taught, shall, among other things, be afterward spoken unto. My principal design is, to manifest that every believer may, in the due use of the means appointed of God for that end, attain unto such a full assurance of understanding in the truth, or all that knowledge of the mind and will of God revealed in the Scripture, which is sufficient to direct him in the life of God, to deliver him from the dangers of ignorance, darkness, and error, and to conduct him unto blessedness. Wherefore, as unto the belief of the Scripture itself, so as unto the understanding, knowledge, and faith of the things contained therein, we do not depend on the authoritative interpretation of any church or person whatever. And although ordinary believers are obliged to make diligent and conscientious use of the ministry of the church, among other things, as a means appointed of God to lead, guide, and instruct them in the knowledge of his mind and will revealed in the Scripture, which is the principal end of that ordinance; yet is not their understanding of the truth, their apprehension of it and faith in it, to rest upon or to be resolved into their authority, who are not appointed of God to be lords of their faith, but helpers of their joy. And thereon depends all our interest in that great promise, that we shall be all taught of God; for we are not so unless we do learn from him and by him the things which he hath revealed in his word.

And there is not any truth of greater importance for men to be established in; for unless they have a full assurance of understanding in themselves, unless they hold their persuasion of the sense of Scripture revelations from God alone, if their spiritual judgment of truth and falsehood depend on the authority of men, they will never be able to undergo any suffering for the truth or to perform any duty unto God in a right manner. The truths of the gospel and the ways of religious worship, for which any believer may be called to suffer in this world, are such as about whose sense and revelation in the Scripture there is great difference and controversy among men; and if there be not an assured, yea, infallible way and means of communicating unto all believers a knowledge of the mind and will of God in the Scripture concerning those things so controverted, the grounds whereof are fixed in their own minds, but that they do wholly depend on the expositions and interpretations of other men: be they who they will, they cannot suffer for them either cheerfully or honourably, so as to give glory to God, or to obtain any solid peace and comfort in their own souls; for if a man under his sufferings for his profession can give himself no other account but this, that what he suffers for is the truth of God revealed in the Scripture, because such or such whom he hath in veneration or esteem do so affirm and have so instructed him, or because this is the doctrine of this or that church, the papal or the reformed church, which it hath prescribed unto him, he will have little joy of his suffering in the end. Yea, there is that which is yet worse in this matter, as things are stated at this day in the world. Truth and error are promiscuously persecuted, according unto the judgment, interest, and inclinations of them that are in power; yea, sometimes both truth and error are persecuted in the same place and at the same time, upon errors differing from both. Dissent is grown almost all that is criminal in Christian religion all the world over. But in this state of things, unless we grant men an immediate understanding of their own in the mind and will of God, yea, a full assurance therein, there will be nothing whereby a man who suffers for the most important truths of the gospel can in his own soul and conscience distinguish himself from those who suffer in giving testimony unto the most pernicious errors; for all outward means of confidence which he hath, they may have also.

It therefore behoveth all those who may possibly be called to suffer for the truth in any season, or on any occasion, to assure their minds in this fundamental truth, that they may have in themselves a certain undeceiving understanding of the mind and will of God as revealed in the Scripture, independent on the authority of any church or persons whatsoever; the use of whose ministry herein we do yet freely and fully allow.

Nor, indeed, without a supposition hereof, can any man perform any duty to God in an acceptable manner, so as that his obedience may be the obedience of faith, nor can upon good grounds die in peace, since the just shall live by his own faith alone.

Wherefore, our present inquiry is, —

How believers, or any men whatever, may attain a right understanding in their own minds of the meaning and sense of the Scriptures, as to the doctrine or truths contained in them, in answer unto the design of God, as unto what he would have us know or believe; or, —

How they may attain a right perception of the mind of God in the Scripture, and what he intends in the revelation of it, in opposition unto ignorance, errors, mistakes, and all false apprehensions, and so in a right manner to perform the duties which by it we are instructed in.

In answer unto the inquiry proposed concerning the knowledge and understanding of believers in the mind of God as revealed in the Scriptures, I shall consider, —

First, The principal efficient cause; and, secondly, All the means, internal and external, which are appointed of God thereunto.

As to the first of these, or the principal efficient cause of the due knowledge and understanding of the will of God in the Scripture, it is the Holy Spirit of God himself alone; for, —

There is an especial work of the Spirit of God on the minds of men, communicating spiritual wisdom, light, and understanding unto them, necessary unto their discerning and apprehending aright the mind of God in his word, and the understanding of the mysteries of heavenly truth contained therein. And I shall add hereunto, that among all the false and foolish imaginations that ever Christian religion was attacked or disturbed withal, there never was any, there is none more pernicious than this, that the mysteries of the gospel are so exposed unto the common reason and understanding of men as that they may know them and comprehend them in a useful manner, and according to their duty, without the effectual aid and assistance of the Spirit of God.

It is the fondest thing in the world to imagine that the Holy Ghost doth any way teach us but in and by our own reasons and understandings. We renounce all enthusiasms in this matter, and plead not for any immediate prophetical inspirations. Those who would prohibit us the use of our reason in the things of religion would deal with us as the Philistines did with Samson, — first put out our eyes, and then make us grind in their mill. Whatever we know, be it of what sort it will, we know it in and by the use of our reason; and what we conceive, we do it by our own understanding: only the inquiry is, whether there be not an especial work of the Holy Spirit of God, enlightening our minds and enabling our understandings to perceive and apprehend his mind and will as revealed in the Scripture, and without which we cannot so do. The substance, therefore, of the ensuing discourse may be reduced unto these heads:—

I. That we stand not in need of any new divine afflations, or immediate prophetical inspirations, to enable us to understand the Scripture, or the mind and will of God as revealed therein; neither did the prophets or holy penmen of the Scripture learn the mind of God in the revelations made unto them, and by them unto the church, merely from the divine inspiration of them. Those immediate inspirations unto them were in the stead and place of the written word, and no otherwise. After they did receive them, they were by the same means to inquire into the mind and will of God in them as we do it in and by the written word, 1 Pet. i. 10, 11.

II. That as to the right understanding of the mind of God in the Scripture, or our coming unto the riches of the full assurance of understanding in the acknowledgment of the mystery of God, we do not, nor need to depend on the authoritative instruction or interpretation of the Scripture by any church whatever, or all of them in the world, though there be great use of the true ministry of the church unto that end.

III. That in the mere exercise of our own natural reason and understanding, with the help of external means, we cannot attain that knowledge of the mind and will of God in the Scripture, of the sense and meaning of the Holy Ghost therein, which is required of us in a way of duty, without the special aid and assistance of the Holy Spirit of God. Wherefore, principally, it is asserted, —

IV. That there is an especial work of the Holy Spirit, in the supernatural illumination of our minds, needful unto the end proposed, — namely, that we may aright, and according unto our duty, understand the mind of God in the Scripture ourselves, or interpret it unto others.

V. That hereby alone is that full assurance of understanding in the knowledge of the mystery of God, his truth and grace, to be obtained, whereby any man may answer the mind and will of God, or comply with his own duty in all that he may be called to do or suffer in this world in his especial circumstances. Wherefore, —

VI. The certainty and assurance that we may have and ought to have of our right understanding the mind of God in the Scripture, either in general or as to any especial doctrine, doth not depend upon, is not resolved into, any immediate inspiration or enthusiasm; it doth not depend upon nor is resolved into the authority of any church in the world; nor is it the result of our reason and understanding merely in their natural actings, but as they are elevated, enlightened, guided, conducted, by an internal efficacious work of the Spirit of God upon them.

VII. That whereas the means of the right interpretation of the Scripture, and understanding of the mind of God therein, are of two sorts, — first, such as are prescribed unto us in a way of duty, as prayer, meditation on the word itself, and the like; and, secondly, disciplinary, in the accommodation of arts and sciences, with all kind of learning, unto that work, — the first sort of them doth entirely depend on a supposition of the spiritual aids mentioned, without which they are of no use; and the latter is not only consistent therewith, but singularly subservient thereunto. Wherefore, the nature and use of all these means shall be afterward declared.

This being the substance of what is designed in the ensuing discourse, it is evident that the positions before laid down concerning the especial work of the Spirit on the minds of men, in communicating spiritual wisdom, light, and knowledge unto them, is in the first place and principally to be confirmed, as that whereon all the other assertions do absolutely depend.

It is the Scripture itself alone from whence the truth in this matter can be learned, and by which alone what is proposed concerning it must be tried; therefore, as unto this first part of this work, I shall do little more than plead the express testimonies thereof. When we come to consider the way and manner of the communication of these spiritual aids unto us, the whole matter will be more fully stated, and such objections as may be laid against our assertion removed out of the way.

And there are two ends designed in this undertaking:—

First, That which the evangelist Luke proposed in his writing the Gospel unto Theophilus, — namely, "That he might know the certainty of the things wherein he had been instructed," Luke i. 4. When we have been instructed in the truth of the gospel, and do give our assent thereunto, yet it is needful that we should examine the grounds and reasons of what we do believe thereon, that we may have a certainty or full assurance of them. This, therefore, we shall direct, — namely, how a man may come to an undeceiving persuasion and full assurance that the things wherein he hath been instructed, and which he knows, are true and according to the mind of God, so as that he may thereon be "no more tossed to and fro with every wind of doctrine by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."

Secondly, We design to inquire what conduct unto this end a man that takes care of his salvation, and who is convinced that he must give an account of himself unto God, ought in this matter, as to the right understanding of the mind and will of God in the Scripture, to betake himself unto. And as I shall show that there is no safety in depending on enthusiasms, or immediate pretended infallible inspirations, nor on the pretended infallibility of any church, so the Holy Spirit of God, enlightening our minds in the exercise of our own reason or understanding, and in use of the means appointed of God unto that end, is the only safe guide to bring us unto the full assurance of the mind and will of God as revealed in the Scripture.

Wherefore, the whole foundation of this work lies in these two things:—

1. That there is such an especial work of the Holy Spirit on our minds, enabling them to understand the Scriptures in a right manner, or to know the mind of God in them;

2. In showing what is the especial nature of this work, what are the effects of it upon our minds, and how it differs from all enthusiastical inspirations, and what is the true exercise of our minds in compliance therewith. And these things we shall first inquire into.

The general assertion confirmed with testimonies of the Scripture — Ps. cxix. 18 opened at large — Objections answered — 2 Cor. iii. 13-18, Isa. xxv. 7, explained — Luke xxiv. 44, 45, opened — Eph. i. 17-19 explained and pleaded in confirmation of the truth — Hos. xiv. 9.

The whole of our assertion is comprised in the prayer of the psalmist, Ps. cxix. 18, glyny v'byth nphl'vt mtvrtk?, — "Open thou mine eyes, that I may behold wondrous things out of thy law." The same request, for the substance of it, is repeated sundry times in the same psalm, verses 33, 34, etc. Thus he prayed. That it may be esteemed our duty to pray in like manner is the substance of what we plead for. What we pray for from God, that we have not in and of ourselves, as the ancient church constantly pleaded against the Pelagians; and what we pray for according to the mind of God, that we do receive. Wherefore, our discerning, our understanding, of the wonderful things of the law, is not of ourselves; it is that which is given us, that which we receive from God.

But that the force of our argument from this testimony may be the more evident, the words or terms of it must be explained, that we may see whether they be equivalent unto, or of the same signification with, those laid down in our assertion:—

1. That which is the object of the understanding prayed for, that in the knowledge whereof the psalmist would be illuminated, is tvrh?. The word signifies instruction; and being referred unto God, it is his teaching or instruction of us by the revelation of himself, — the same which we intend by the Scripture. When the books of the Old Testament were completed, they were, for distinction's sake, distributed into tvrh?, ktvvym?, and nv'ym?, or, the "Law," the "Psalms," and the "Prophets," Luke xxiv. 44. Under that distribution Torah signifies the five books of Moses. But whereas these books of Moses were, as it were, the foundation of all future revelations under the Old Testament, which were given in the explication thereof, all the writings of it are usually called "the Law," Isa. viii. 20. By the law, therefore, in this place, the psalmist understands all the books that were then given unto the church by revelation for the rule of its faith and obedience. And that by the law, in the psalms, the written law is intended, is evident from the first of them, wherein he is declared blessed who "meditateth therein day and night," Ps. i. 2; which hath respect unto the command of reading and meditating on the books thereof in that manner, Josh. i. 8. That, therefore, which is intended by this word is the entire revelation of the will of God, given unto the church for the rule of its faith and obedience, — that is, the holy Scripture.

2. In this law there are nphl'vt?, "wonderful things." pl'? signifies to be "wonderful," to be "hidden," to be "great" and "high;" that which men by the use of reason cannot attain unto or understand (hence nphl'vt?, are things that have such an impression of divine wisdom and power upon them as that they are justly the object of our admiration); that which is too hard for us; as Deut. xvii. 8. ky ypl' mmk dvr? — "If a matter be too hard for thee," hid from thee. And it is the name whereby the miraculous works of God are expressed, Ps. lxxvii. 11, lxxviii. 11. Wherefore, these "wonderful things of the law" are those expressions and effects of divine wisdom in the Scripture which are above the natural reason and understandings of men to find out and comprehend. Such are the mysteries of divine truth in the Scripture, especially because Christ is in them, whose name is pl'?, or "Wonderful," Isa. ix. 6; for all the great and marvellous effects of infinite wisdom meet in him. These things and doctrines God calls rbv tvrtv?, Hos. viii. 12: "I have written to him the great things of my law, but they were counted kmv zr?, as a strange thing." Because they were "wonderful" in themselves, they neglected and despised them, as that which was foreign and alien from them, which belonged not unto them. So deal many with the mysteries of the gospel at this day; because they are heavenly, spiritual, in themselves marvellous, hidden, and above the understanding of the natural reason of men, — that is, they are nphl'vt?, wonderful," — they reject and despise them as things alien and foreign unto their religion. Wherefore, the "wonderful things" of the Scripture are those mysteries of divine truth, wisdom, and grace, that are revealed and contained therein, with their especial respect unto Jesus Christ.

3. Three things are supposed in the words concerning these "wonderful things:" —

(1.) That they are recorded, laid up, or treasured, in the law or Scripture, and nowhere else, so as that from thence alone are they to be learned and received: "Behold wondrous things out of thy law." That alone is the sacred parakatatheke, or "repository" of them. There are wondrous things in the works of nature and providence, and much of them is contained in the treasury of reason, wherein it may be discerned; but these are stored in the law only, and nowhere else.

(2.) That it is our duty to behold, to discern, to understand them, to have an inspection into them; and our great privilege when we are enabled so to do. This makes the psalmist pray so frequently, so fervently, that he may have the discerning of them, or come to an acquaintance with them. Those, therefore, by whom they are neglected do both despise their duty and forsake their own mercy.

(3.) That we are not able of ourselves thus to discern them without divine aid and assistance; for the psalmist, who was wiser than the wisest of us, and who had so earnest a desire after these things, yet would not trust unto his own reason, wisdom, ability, and diligence, for the understanding of them, but betakes himself unto God by prayer, acknowledging therein that it is the especial work of God by his Spirit to enable us to understand his mind and will as revealed in the Scripture.

4. There is expressed in the words the act of God towards us, whereby he enableth us to behold, discern, and understand the wonderful effects of divine wisdom which are treasured up in the Scripture; which the psalmist prayeth for. This is called his "opening of our eyes:" glyny?, "Reveal mine eyes, uncover, unveil mine eyes." There is a light in the word; all truth is light, and sacred truth is sacred light; yea, the word of God is expressly called "light," Ps. xxxvi. 9, xliii. 3, cxix. 105. But there is by nature a covering, a veil, on the eyes of the understandings of all men, so that they are not able of themselves to behold this light, nor to discern any thing by it in a due manner. With respect hereunto the psalmist prays that God would "reveal his eyes." Revelare is velamentum levare; "to reveal is to take off the veil or covering." And this veil is that of our natural darkness, blindness, and ignorance; whereof we have treated elsewhere.

I see not what is wanting unto the explanation or confirmation of the position before laid down. The communication of spiritual light from God is the peculiar work of the Holy Ghost. He is the immediate author of all spiritual illumination. But hereby alone, or by virtue hereof, can we know or understand the mind of God in the Scripture, in such a manner as God requireth us to do; and whosoever hath received the grace of this divine illumination may do so, so far as he is concerned, in point of faith or obedience.

The law is the Scripture, the written word of God. Therein are "wonderful things," or mysteries of divine wisdom, contained and revealed. To behold these things, is to discern and understand them aright with respect unto our own faith and obedience. This we cannot do without a supernatural act of the Spirit of God upon our minds, enabling them to discern them and understand them; these things are in the text anantirrhetos ["indisputably."] And we hence farther argue, that which is our duty to pray for spiritual, supernatural aid to enable us to do, that of ourselves we are not able to do without that aid and assistance, at least we may do it by virtue of that aid and assistance; which includes the substance, by just consequence, of what is pleaded for. But such aid it is our duty to pray for, that we may understand aright the revelations of the mind and will of God in the Scriptures, — the only thing to be proved.

There is but one thing which I can foresee that may with any pretence of reason be objected unto this testimony of the psalmist in particular; and this is, that he speaks of the times and writings of the Old Testament. "Now, it is confessed that there was in them a darkness and obscurity, and such as needed new revelations for the understanding of them; but since all things are brought to light by the gospel,' there is no need of any special aid or assistance of the Holy Spirit, by supernatural illumination, for the understanding of them." In answer hereunto I shall consider the discourse of the apostle wherein he stateth this whole matter: 2 Cor. iii. 13, 14, 16-18, "And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament; which is done away in Christ... Nevertheless when it shall turn to the Lord" (or, they be turned unto the Lord) "the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all with open face behold as in a glass the glory of the Lord."

When Moses had received the revelation of the law from God, "his face shone," Exod. xxxiv. 29; for there were wonderful things contained in that revelation with respect unto Jesus Christ, — he was in them all, and the end of them all. The whole ministry of Moses was but a testimony given unto the things that were afterward to be spoken concerning him, as the apostle declares, Heb. iii. 5.

On the receipt of this revelation "his face shone," because there was a light, a lustre, a glory, in the things revealed unto him, and by them reflected on his ministry, which was so represented. Nevertheless, this light did not shine immediately into the hearts and minds of the people. They did not see or discern the glorious and "wonderful things" that were in the law; for there was a double veil or covering that hindered them, — one that was put on Moses' face, another that was on their own hearts. Some dark apprehensions and glances of light they had, but "they could not look steadfastly unto the end of that which was to be abolished;" they could not comprehend the truth concerning Christ, which was the substance and end of the law.

The first veil, that which was on the face of Moses, was the obscurity of the instructions given them, as wrapped up in types, shadows, and dark parables. This they could not see through, so as clearly to discern the "wonderful things" contained in and under them. This veil is quite taken off in the revelation or doctrine of the gospel, wherein "life and immortality are brought to light," and the wonderful things of the mystery of God in Christ are fully declared and plainly expressed. Herein, therefore, it is acknowledged that there is a great difference between those under the Old Testament and those under the New.

But, saith the apostle, there is another veil, a veil upon the heart. And hereof he declareth two things:— 1. That this veil is done away only in Christ; and, 2. That therefore it is not taken away from any but those who are converted unto God. This is the covering of ignorance, darkness, blindness, that is on men by nature. The former veil is taken away by the doctrine of the gospel; this latter is to be removed only by an effectual work of the Spirit of Christ, in the conversion of the souls of men unto God.

And two things do ensue on the removal of this double veil:— 1. That as unto the doctrine itself concerning the mystery of God in Christ, it is no more represented unto us in types, shadows, and dark parables, but in the clear glass of the gospel, whereon the glory of Christ is reflected. Hereby the veil is taken off from the face of Moses. 2. That we have prosopon anakekalummenon, an "open, uncovered face," or, as the Syriac reads it, a "revealed eye," whereby we are enabled to discern the wonderful mysteries of God so revealed. This ensues on the taking away of the second veil of darkness and blindness, which is on the hearts of all by nature.

The removal and destruction of this double veil by the Spirit and grace of the gospel is that which is prophesied of, Isa. xxv. 7, "He will destroy in this mountain the face hlvt hlvt?, of the covering covered," or the double veil, "that is on the face of all people, and vhmskh hnsvkh?, the veil veiled over all nations."

This being the design of the discourse of the apostle, it is evident that although there be a difference between them under the Old Testament and us as to the veil that was on the face of Moses, which is destroyed and removed by the doctrine of the gospel, yet there is none as to the veil which is on the hearts of all by nature, which must be removed by the Holy Spirit, or we cannot "with open face behold the glory of the Lord," — the thing which the psalmist prayeth for in the place insisted on; that is, that God by his Spirit would more and more renew his mind, and take away his natural darkness and ignorance, that he might be able to behold, perceive, and understand the mind of God as revealed in the Scripture. And if any shall suppose or say, that for their part they need no such especial aid and assistance to enable them to understand the mind of God in the Scripture, which is sufficiently exposed to the common reason of all mankind, I shall only say at present, I am afraid they do not understand those places of Scripture where this aid and assistance is so expressly affirmed to be necessary thereunto.

But the meaning of the psalmist will the better appear if we consider the communication of the grace which he prayed for unto others. This is expressed, Luke xxiv. 45, "Then opened he their understanding, that they might understand the Scriptures;" — a needless work if some men may be believed; but our Lord Jesus Christ thought not so. The truths concerning him were revealed in the Scripture, that is, in the law, and the prophets, and the psalms, verse 44. These they read, these they were instructed in, these were preached unto them every Sabbath-day; and probably they were as well skilled in the literal sense of Scripture propositions as those who pretend highest amongst us so to be. Howbeit they could not understand those "wonderful things" in a way of duty, and as they ought to do, until the Lord Christ "opened their understandings" There was needful unto them an immediate gracious act of his divine power on their minds to enable them thereunto; and I cannot yet much value those men's understanding of the Scripture whose understandings are not opened by the Spirit of Christ.

If we need the opening of our understandings by an act of the power and grace of Christ, that we may understand the Scriptures, then without it we cannot so do, namely, so as to believe and yield obedience, according unto our duty. The consequence is evident; for if we could, there was no need of this act of Christ towards those disciples, who were not destitute of any rational abilities required in us thereunto. And the act of Christ in "opening their understanding" is openly distinguished from the proposition of the doctrine of the Scripture unto them. This was made two ways:— first, In the Scripture itself; secondly, In the oral discourse of our Saviour upon it. Distinct from both these is that act of his whereby he "opened their understanding, that they might understand the Scriptures." Wherefore, nothing but a real internal act of grace, in the illumination of their minds, can be intended thereby; the nature whereof shall be farther explained afterward.

But there is an eminent place that must be pleaded distinctly to this purpose: Eph. i. 17-19, "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe."

This is the whole of what we would assert, and nothing else. And if men would acquiesce by faith in what is here declared, we [would] need to plead this cause no farther, for the words and expressions of the truth here used are more emphatical unto a spiritual understanding than any others we can find out; and I shall only show in the opening of them how our position and sense are contained in them. And, —1. What the apostle doth here for others, it is unquestionably our duty to do for ourselves. We are, then, to pray that God would enable us by his Spirit to know and understand his mind and will as revealed in the Scripture. This, therefore, without especial aid and assistance from him by his Spirit, we cannot do. And the aid he gives us consists in the effectual illumination of our minds, or the enlightening of the eyes of our understandings. These things are plain, and not liable, as I suppose, to any exception; and these are all we plead for. Let them be granted without any other distinctions or limitations but what the Scripture will justify, and there is an end of this difference. But some particular passages in the words may be considered, for the better understanding and farther confirmation of the truth contained therein:—

1. It is a revelation that the apostle prays for, or a Spirit of revelation to be given unto them. This greatly offends some at first hearing, but wholly without cause; for he understands not a new immediate external revelation from God. Believers are not directed to look after such revelations for their guide. Ever since the Scripture was written, the generality of the church was obliged to attend thereunto alone, as their only rule of faith and obedience. And although God reserved unto himself a liberty under the Old Testament, and until the completing of all the books of the New, to add new revelations as he pleased, yet he always bound up the faith and obedience of the present church unto what he had already revealed. And he hath now, by the Spirit of his Son, put an end unto all expectation of any new, of any other revelations, wherein the faith or obedience of the church should be concerned; at least, we take it for granted in this inquiry that infallible inspirations in the discovery of things not before revealed are ceased in the church. Nor do the Papists extend their infallibility thereunto, but only unto things already revealed in the Scripture or tradition. What some among ourselves do ascribe of this nature unto their light, I do not well know, nor shall now inquire.

But there is an internal subjective revelation, whereby no new things are revealed unto our minds, or are not outwardly revealed anew, but our minds are enabled to discern the things that are revealed already. All the things here mentioned by the apostle, which he desires they might understand, were already revealed in the Scriptures of the Old Testament, and the New that were then written, and the infallible declaration of the gospel in the preaching of the apostles. But there was a new work of revelation required in and unto every person that would understand and comprehend these things in a due manner; for apokalupsis, or "revelation," is the discovery of any thing, whether by the proposal of it unto us, or the enabling of us to discern it when it is so proposed. In the first sense it is used, Rom. xvi. 25; 2 Cor. xii. 1, 7; Gal. i. 12, ii. 2; — in the latter, Luke ii. 32; Eph. i. 17, 18. As when God opened the eyes of the servant of Elisha, on the prayer of his master, to see the horses and chariots of fire that were round about him, 2 Kings vi. 17; they were not brought thither by the opening of his eyes, only he was enabled to discern them, which before he could not do: or, as when any one maketh use of a telescope to behold things afar off, no object is presented unto him but what was really in the same place before; only his visive faculty is assisted to discern them at that distance, which without that assistance it could not reach unto. And the Holy Spirit is here called "The Spirit of revelation" causally, as he is the author or principal efficient cause of it. So in his communication unto the Lord Christ himself, he is called "The Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord;" that should "make him of quick understanding in the fear of the Lord," Isa. xi. 2, 3.

2. What the psalmist, in the place before insisted on, calleth in general nphl'vt?, "wonderful things," the apostle expresseth in particular, and distributes them under sundry heads, as they were more clearly revealed in the gospel. Such are, "The hope of God's calling," "The riches of his glory," and "The exceeding greatness of his power in them that do believe." These are some of the principal and most important mysteries of the gospel. No other understanding can we have of these things but only as they are revealed therein, or of the revelation of them. And in the manner of his expression he declares these things to be "wonderful," as the psalmist speaks; for there is in them ploutos tes doxes, "the riches of glory," — which is beyond our comprehension. So he expressly affirms that it is anexichniastos, Eph. iii. 8, "past all investigation" or search; the same word that he useth to set forth the ways of God, when his design is to declare them wonderful, or the object of our admiration: Rom. xi. 33, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" And there is in them huperballon megethos, "an exceeding" or inexpressible "greatness of power."

Such are the things that are proposed unto us in the Scripture. And the principal reason why some men judge it so easy a matter to understand and comprehend by the innate abilities of their own minds the revelations that are made in the word of God unto us, is because they do not apprehend that there is any thing wonderful, or truly great and glorious in them. And, therefore, because they cannot raise their minds unto a comprehension of these mysteries as they are in themselves, they corrupt and debase them to suit them unto their own low, carnal apprehensions: which is the principle that works effectually in the whole of Socinianism; for grant that there are such "wonderful things," such mysteries, in the gospel as we plead, and the men of that persuasion will not deny but that our minds do stand in need of a heavenly assistance to comprehend them aright, for they deny them for no other reason but because their reason cannot comprehend them.

3. Concerning these things so revealed in the word, the apostle prays for these Ephesians that they might know them; as also, he expresseth the way whereby alone they might be enabled so to do: Eis to eidenai humas, — "That ye might have a sight, perception, or understanding of them." This he denies a natural man to have, or that he can have; he "cannot know them," 1 Cor. ii. 14. It is true, it may be said he cannot know them unless they are clearly and fairly proposed unto him; no, nor then neither by the light and power of his own natural faculties. He cannot do so by the use of any outward means alone. It is futilous [vain] to imagine that the apostle intends only that a natural man cannot know things that are never proposed unto him, which is neither weakness nor discommendation; for neither can the spiritual man so know any thing.

Because it is thus with men by nature, therefore doth the apostle so earnestly pray that these Ephesians might be enabled to understand and know these things: and he doth it with an unusual solemnity, invocating the "God and Father of our Lord Jesus Christ, the Father of glory;" which argues both a great intension of spirit in him, and great weight laid upon the matter of his request.

But what reason is there for this earnestness? what is wanting unto these Ephesians? what would he yet have for them? were they not rational men, that had their eyes in their heads as well as others? nay, were not many of them learned men, and skilled in all the "curious arts" of those days? for here it was that so many upon their first conversion burnt their books to the value of "fifty thousand pieces of silver," Acts xix. 19. Probably they were many of them very knowing in the new and old philosophy. Had they not the Scripture also; that is, all the books of the Old Testament, and those of the New which were then written? Did not the apostle and others preach the doctrine of the gospel unto them, and therein the things which he here mentioneth? He declareth and expressly testifieth that he did, Acts xx. 20, 27. Speaking unto these very persons, that is, the leaders of them, he saith, "I have kept back nothing that was profitable unto you, but declared unto you all the counsel of God," — namely, "what is the hope of his calling, and what the greatness of his power." Were not these things sufficiently revealed, and clearly proposed unto them? If they were not, it was because the apostle could not so reveal and propose them, or because he would not. If he could not, then he prays that that might be revealed unto them which was not so to him, or that they might learn what he could not teach them; which is foolish and impious to imagine. If he would not, then he prays that they may know that which he would not teach them, but which he could easily have so done; which is equally foolish to suppose. What, therefore, do they yet lack? what is yet farther needful that they might know and understand these things? for we must know that we understand no more of the mind of God in the revelations that he makes unto us than we understand of the things themselves that are revealed by him.

I am persuaded that these Ephesians were generally as wise, and some of them as learned, as any in our days, let them have what conceit of themselves they please. Yet grant some of ours but thus much, that they have their wits about them and the use of their reason, and let them have the things of the gospel, or the doctrines of it, rationally proposed unto them, as they are in the Scripture, and they defy the world to think that they yet want any thing to enable them to know and rightly to understand them. "To fancy any thing else to be necessary hereunto is fanatical madness; for what would men have? what should all them? Are not the doctrines of the gospel highly rational? are not the things of it eminently suited unto the reason of mankind? are not the books of the Scripture written in a style and language intelligible? Is there any thing more required unto the understanding of the mind of any author but to conceive the grammatical sense of the words that he useth, and the nature of his propositions and arguings? And although St Paul, as some say, be one of the obscurest writers they ever met with, yet surely by these means some good shift may be made with his writings also. It is, therefore, canting and nonsense, a reproach to reason and Christian religion itself to think that this is not enough to enable men to understand the mind of God in the Scriptures."

Well, be it so, at present, as unto the highly rational abilities of some persons. It cannot be denied but that the apostle judged it necessary that these Ephesians should have the special aid of the Spirit of God unto this end, which he prayeth for; and we may be excused if we dare not think ourselves better than they, nor to have a sufficiency of learning, wisdom, and reason above others, or less to heed prayers of this nature than they did. And we find that the apostle reneweth his prayer for them again unto the same purpose with great fervency, Eph. iii. 14-19. All the difference ariseth from hence, that the apostle judgeth that over and above the utmost exercise of our natural faculties and abilities, in the use of outward means, that we may know the mind of God in the Scripture, wherein these Ephesians were not wanting, it is necessary that the "eyes of our understanding" should be spiritually opened and "enlightened;" — but other men, it seems, think not so.

But if men should be allowed to suppose that our minds were no way vitiated, depraved, or darkened by the fall, — which supposition is the sole foundation of these assertions, — yet it is most irrational to imagine that we can comprehend and understand the mysteries of 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 revelation 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 notwithstanding 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 diligence. But this doth not prove at all that they are not able of themselves 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 wanting 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 enlighten 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 themselves, 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 proposed, is, "that the eyes of our understandings may be enlightened." 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 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 understandings, 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.² 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 of free 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 mysteries of the gospel, he hath it by free gift or donation from God. He hath received it, and may not boast as if it were from himself, and that he had not received it, as the apostle speaks, 1 Cor. iv. 7.

Again, the properties ascribed unto him, as thus communicated for this end, are "wisdom and revelation."

He is the "Spirit of wisdom." So in the communication of him in all fullness unto the Lord Jesus Christ, the head of the church, he is called "The Spirit of wisdom and understanding," Isa. xi. 2, and that because he was to make him of "quick understanding in the fear of the Lord," verse 3. He is a "Spirit of wisdom" essentially in himself, and casually or efficiently unto others; and these things do mutually demonstrate each other. That he is the cause of all wisdom in others, is a demonstration that he is essentially wise in himself; for "he that planted the ear, shall he not hear? he that formed the eye, shall he not see?" And because he is essentially wise, he must be the author of all wisdom unto others; for all good must come from that which is infinitely, eternally, unchangeably so, James i. 17. He is, therefore, called "The Spirit of wisdom" on both these accounts, — as he is essentially so in himself, and as he is the efficient cause of all wisdom unto others; and it is in the latter way immediately that he is here so termed. And this property is peculiarly ascribed unto him, as thus given unto us to "open our eyes," with respect unto the work which he is to do; for wisdom is required hereunto, — that wisdom which may deliver us from being really fools ourselves, and from judging the things of God to be folly.

There is a wisdom required hereunto: "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein," Hos. xiv. 9. Want of this wisdom is the cause that wicked men take offence at and dislike the ways of God, because they do not, spiritually understand them, and so cast themselves into destruction. And it is of the same things that the prophet affirms, that "none of the wicked shall understand, but the wise shall understand," Dan. xii. 10. And it is called "The wisdom of the just," Luke i. 17.

This wisdom is not in us by nature. Men are naturally "wise in their own conceit;" which if continued in is a hopeless frame of mind, Prov. xxvi. 12: and in nothing doth it more evidence itself than in apprehensions of their own ability to comprehend spiritual things, and in their contempt of what they do not so as folly, 1 Cor. i. 18, 23. And with respect hereunto doth the apostle give that advice unto us as our duty, "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise," 1 Cor. iii. 18. This is a matter wherein men are very apt to deceive themselves, even to conceit themselves wise, and to trust thereunto in the things of God; whereof alone he there treats. Whereas, therefore, the especial promise of God is, to teach the meek and the humble, there is nothing that sets men at a greater distance from divine instruction than a proud conceit of their own wisdom, wit, parts, and abilities. Wherefore, this wisdom, which is the daughter of natural darkness and the mother of proud spiritual ignorance, the Spirit of wisdom freeth the minds of believers from, in the way that shall be afterward declared; and therein is he unto us a "Spirit of wisdom." Moreover, he gives us that "wisdom which is from above," which we are directed to "ask of God," James i. 5. Without this wisdom, which he works in us, no man can understand the wisdom of God in the mystery of the gospel; whoso is thus made wise shall understand these things, and none else. There is, therefore, a gift of spiritual wisdom and understanding necessary hereunto, that we may discern the "wonderful things" that are in the word of God. To whom this is not given, they know not the mysteries of the kingdom of heaven. Let men please or pride themselves whilst they will in their own wisdom and learning, and explode the consideration of these things in our inquiries after the mind of God, the meanest believer who hath received this wisdom from above, according unto the measure of the gift of Christ, knoweth more of the mind of God in a due manner than they do.

When our Lord Jesus Christ affirmed that he came into the world "that they which see not might see," or to communicate spiritual, saving light unto the minds of men, the Pharisees, who had great apprehensions of their own wisdom and understanding in the law, replied with scorn, "Are we blind also?" John ix. 39, 40. It proved no otherwise, and that to their eternal ruin. Yet do I not judge all them to be practically blind who do not doctrinally own the receiving of this wisdom and light from above; for although we make not ourselves to differ from others, nor have any thing in a way of spiritual ability but what we have received, yet are some apt to glory as if they had not received, as the apostle intimates, 1 Cor. iv. 7. Wherefore, the Holy Spirit, as given unto us, is said to be a "Spirit of wisdom," because he maketh us wise, or worketh wisdom in us. This wisdom we have not of ourselves; for to suppose it, renders the word of God of none effect. And this spiritual wisdom, thus to be bestowed upon us, thus to be wrought in us, is necessary, that we may know the mysteries of the gospel, or understand the mind of God therein; which is all that we plead for.

I have insisted the longer upon this testimony, because the whole of what we assert in general, in the nature, causes, and effects of it, is fully declared therein. And this was the way whereby they of old came to understand divine revelations, or the mind of God as revealed in the Scripture. If others, who seem to scorn all mention of the teaching of the Holy Ghost, have found out a course more expedite unto the same end, it is what I understand not nor do desire to participate in.