15. Chapter II.

Chapter II. The general assertion confirmed with testimonies of the Scripture The general assertion confirmed with testimonies of the Scripture — Psalms 119:18 explained at large — Objections answered — 2 Corinthians 3:13-18, Isaiah 25:7, explained — Luke 24:44-45, explained — Ephesians 1:17-19 explained and pleaded in confirmation of the truth — Hosea 14:9. The whole of our assertion is comprised in the prayer of the psalmist, Psalms 119:18 —

"Open my eyes, that I may behold wondrous things out of your law." The substance of the same request is repeated various times in the same psalm, verses 33, 34,210 etc. Thus he prayed. The substance of what we plead for is that it may be esteemed our duty to pray in like manner. What we pray for from God, we do not have in and of ourselves — as the ancient church constantly pleaded against the Pelagians. And what we pray for according to the mind of God, we receive. Therefore, our discerning, our understanding of the wonderful things of the law, is not of ourselves — it is given to us; it is what we receive from God. But that the force of our argument from this testimony may be more evident, its words or terms must be explained, so that we may see whether they are equivalent to, or of the same meaning as, those laid down in our assertion:

1. The object of the understanding prayed for, the knowledge by which the psalmist would be illuminated, is Torah ("law"). The word used there signifies instruction. And being referred to God, it is his teaching or instruction of us by the revelation of himself — this is the same as what we intend by the Scripture. When the books of the Old Testament were completed, they were, for distinction’s sake, distributed into the "Law," the "Psalms," and the "Prophets," Luke 24:44. Under that distribution, Torah signifies the five books of Moses. But because these books of Moses were, as it were, the foundation of all future revelations under the Old Testament, which were given in the explication of it, all its writings are usually called "the Law," Isaiah 8:20. Therefore, what the psalmist means by the law in this place, is all the books that were then given to the church by revelation, for the rule of its faith and obedience. And what is intended by the law in the psalms, is the written law. This is evident from the first of them, in which the one who "meditates on this day and night," is declared blessed, Psalms 1:2. This respects the command of reading and meditating on the books of this law in that manner, Joshua 1:8. What is therefore intended by this word, is the entire revelation of the will of God, given to the church for the rule of its faith and obedience — that is, the holy Scripture.

2. In this law there are "wonderful things." 211 The phrase signifies to be "wonderful," to be "hidden," to be "great" and "high;" that which men cannot attain to or understand by the use of reason (hence, they are things that have such an impression of divine wisdom and power upon them, that they are justly the object of our admiration); that which is too hard for us, as in Deuteronomy 17:8 : "If a matter is too hard for you," or hidden from you. And it is the term by which the miraculous works212 of God are expressed in Psalms 77:11; Psalms 78:11. Therefore, 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 discover and comprehend. Such are the mysteries of divine truth in the Scripture, and especially because Christ is in them, whose name is "Wonderful," Isaiah 9:6 — for all the great and marvellous effects of infinite wisdom meet in him. God calls these things and doctrines "great." Hosea 8:12, "I have written to [Ephraim] the great things of my law, but they were considered a strange thing." Because they were "wonderful" in themselves, Israel neglected and despised them, as foreign and alien to them, and did not belong to them. This is how many deal with the mysteries of the gospel at this day. Because they are heavenly, spiritual, and in themselves marvellous, hidden, and above the understanding of the natural reason of men — that is, because they are "wonderful," — they reject and despise them as things that are alien and foreign to their religion. Therefore, the "wonderful things" of the Scripture are those mysteries of divine truth, wisdom, and grace, that are revealed and contained in it, with their special respect to 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 that from there alone they are to be learned and received: "Behold wondrous things out of your law." That alone is the sacred parakatatheke, or "repository" of them.213 There are wondrous things in the works of nature and providence, and much of them is contained in the treasury of reason, in which it may be discerned — but these things are stored in the law only, and nowhere else.

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

(3.) That we are not able of ourselves to thus 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 for these things, would still not trust his own reason, wisdom, ability, and diligence, for understanding them. Rather, he takes himself to God by prayer, acknowledging in this that it is the special work of God, by his Spirit, to enable us to understand his mind and will as revealed in the Scripture.

4. What the psalmist prays for is expressed in the words, the act of God towards us, by which God enables us to behold, discern, and understand the wonderful effects of divine wisdom which are treasured up in the Scripture. This is called his "opening of our eyes": "Reveal my eyes, uncover, unveil my eyes." There is a light in the word — all truth is light, and sacred truth is sacred light — indeed, the word of God is expressly called "light," Psalms 36:9; Psalms 43:3; Psalms 119:105. 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 anything by it in a due manner. With respect to this, 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 is the veil of our natural darkness, blindness, and ignorance, which we have treated elsewhere.

I do not see what is lacking for the explanation or confirmation of the position laid down before. The communication of spiritual light from God is the unique work of the Holy Ghost. He is the immediate author of all spiritual illumination. It is by virtue of this alone, that we can know or understand the mind of God in the Scripture in such a manner as God requires us to do. Whoever has received the grace of this divine illumination may do so — so far as he is concerned in point of faith or obedience.214 The law is the Scripture, the written word of God. In this law are "wonderful things," or mysteries of divine wisdom, contained and revealed. To behold these things, is to discern and understand them rightly with respect to our own faith and obedience. We cannot do this 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 "indisputably." And from this we further argue that it is our duty to pray for spiritual, supernatural aid to enable us to do what, of ourselves, we are not able to do without that aid and assistance — or at least that we may do it by virtue of that aid and assistance. By just consequence, this includes the substance of what is pleaded for. But it is our duty to pray for such aid, that we may rightly understand the revelations of the mind and will of God in the Scriptures — this is the only thing to be proved.

There is but one thing which I can foresee that may with any pretense of reason be objected to 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 a darkness and obscurity in them; and as such they needed new revelations for understanding them. But since all things are ’brought to light by the gospel,’215 there is no need for any special aid or assistance of the Holy Spirit by supernatural illumination, for understanding them."

Ans. In answer to this I will consider the discourse of the apostle in which he states this whole matter:

"And not like Moses, who put a veil over his face, that the children of Israel could not steadfastly look at the end of what was to be abolished. But their minds were blinded. For until this day the same veil remains untaken away in the reading of the Old Testament, which is done away in Christ… Nevertheless, when they turn to the Lord" (or, are turned to the Lord) "the veil will 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 mirror the glory of the Lord," 2 Corinthians 3:13-14; 2 Corinthians 3:16-18. When Moses had received the revelation of the law from God, "his face shone," Exodus 34:29; for there were wonderful things contained in that revelation with respect to Jesus Christ — he was in them all, and the end of them all. The whole ministry of Moses was but a testimony given to the things that were afterward to be spoken concerning Christ, as the apostle declares in Hebrews 3:5. On receipt of this revelation, "his face shone," because there was a light, a luster, a glory, in the things revealed to him, and reflected by them on his ministry, which was represented by this. 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, and another that was on their own hearts. They had some dark apprehensions and glances of light, but "they could not look steadfastly at the end of what was to be abolished;" they could not comprehend the truth concerning Christ, which was the substance and end of the law. The first veil, which was on the face of Moses, was the obscurity of the instructions given to them, wrapped up in types, shadows, and dark parables. They could not see through this so as to clearly discern the "wonderful things" contained in and under them. This veil is quite taken off in the revelation or doctrine of the gospel, in which "life and immortality are brought to light," 2 Timothy 1:10 and the wonderful things of the mystery of God in Christ are fully declared and plainly expressed. In this, therefore, it is acknowledged that there is a great difference between those under the Old Testament, and those under the New. But the apostle says there is another veil, a veil upon the heart. And he declares two things about this: 1. That this veil is done away only in Christ; and, 2. That it is therefore not taken away from any but those who are converted to God. This is the covering of ignorance, darkness, and 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 to God.

Two things ensue on the removal of this double veil:

1. As to the doctrine itself concerning the mystery of God in Christ, it is no longer represented to us in types, shadows, and dark parables, but in the clear mirror of the gospel, on which the glory of Christ is reflected. Hereby the veil is taken off the face of Moses.

2. That we have an "open, uncovered face," or, as the Syriac has it, a "revealed eye," by which we are enabled to discern the wonderful mysteries of God that are so revealed. This ensues on taking away 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 what is prophesied in Isaiah 25:7, "He will destroy in this mountain the face of the covering covered," 216 or the double veil, "that is on the face of all people, and the veil veiled 217 over all nations." This being the design of the discourse of the apostle, it is evident that although there is a difference between those under the Old Testament and us under the New, 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 no difference as to the veil which is on the hearts of all by nature, which must be removed by the Holy Spirit; otherwise we cannot "with open face behold the glory of the Lord," — the thing which the psalmist prays for in the place insisted on. That is, that by his Spirit God 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 anyone supposes or says that for their part, they need no such special aid and assistance to enable them to understand the mind of God in the Scripture — that it is sufficiently exposed to the common reason of all mankind — then I will only say at present, that I am afraid they do not understand those places of Scripture where this aid and assistance is so expressly affirmed to be necessary to it. But the meaning of the psalmist will better appear if we consider the communication of the grace he prayed for others. This is expressed in Luke 24:45, "Then he opened their understanding, that they might understand the Scriptures;" — a needless work if some men may be believed; but our Lord Jesus Christ did not think so. The truths concerning him were revealed in the Scripture, that is, in the law, and the prophets, and the psalms, verse 44. The disciples read these; they were instructed in them; these writings were preached to them every Sabbath-day; and they were probably as well skilled in the literal sense of Scripture propositions, as those among us who highest pretend to be so skilled.

However, 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." What was needful for them, was an immediate gracious act of his divine power on their minds to enable this. And I cannot 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, so that we may understand the Scriptures, then without it, we cannot do so — namely, so as to believe and yield obedience according to our duty. This consequence is evident; for if we could do it, there was no need for this act of Christ towards those disciples who were not destitute of any rational abilities required to this end. And the act of Christ in "opening their understanding" is openly distinguished from the proposition of the doctrine of the Scripture to them — which was made in two ways: first, in the Scripture itself; secondly, in the oral discourse of our Savior upon it. Distinct from both these, is that act by which he "opened their understanding, so that they might understand the Scriptures." Therefore, nothing but a real internal act of grace, in the illumination of their minds, can be intended by it. The nature of this will be further explained afterward. But there is an eminent passage that must be pleaded distinctly to this purpose:

Ephesians 1:17-19, "That the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that you 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 toward us who believe." This is the whole of what we would assert, and nothing else. And if men would acquiesce by faith in what is declared here, we would need to plead this cause no further. The words and expressions of the truth used here are more emphatic to a spiritual understanding than any others we can find; and I will only show in opening them, how our position and sense are contained in them. What the apostle does here for others, it is unquestionably our duty to do for ourselves. And so — 1. We are to pray that God would enable us by his Spirit to know and understand his mind and will as revealed in the Scripture. Therefore, we cannot do this without special aid and assistance from him by his Spirit. And, 2. 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 I suppose not liable to any exception; and these are all we plead for. Let them be granted without any other distinctions or limitations except what the Scripture will justify, and there is an end to this difference. But some particular sections in the words may be considered, to better understand and further confirm the truth contained in this passage.

1. It is a revelation that the apostle prays for, or that a Spirit of revelation be given to them. This greatly offends some at first hearing, but it is wholly without cause; for he does not mean a new immediate external revelation from God. Believers are not directed to look for such revelations as their guide. Ever since the Scripture was written, most of the church was obliged to attend to that alone, as their only rule of faith and obedience. Although God reserved for 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 — he always bound the faith and obedience of the present church to what he had already revealed. By the Spirit of his Son, he has now put an end to all expectation of any new, of any other revelations, in which 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 revealed before, have ceased in the church. Nor do the Papists extend their infallibility to this, but only to things already revealed in the Scripture or tradition. What some among ourselves ascribe of this nature to their light, I do not well know, nor will I now inquire into it. But there is an internal subjective revelation, by which no new things are revealed to our minds, or are not outwardly revealed anew, but our minds are now enabled to discern the things that are revealed already. All the things mentioned here by the apostle, which he desires that they might understand, were already revealed in the Scriptures of the Old Testament, in the New scriptures 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 to every person who would understand and comprehend these things in a due manner. For "revelation" is the discovery of anything, whether by the proposal of it to us, or by enabling us to discern it when it is proposed. It is used in the first sense in Romans 16:25; 2 Corinthians 12:1; 2 Corinthians 12:7; Gal 1.12, 2.2;218 — in the latter sense, in Luke 2:32; Eph 1.17-18.219 When God opened the eyes of the servant of Elisha upon the prayer of his master, to see the horses and chariots of fire that were round about him, 2Kng 6.17, they were not brought there by the opening of his eyes — only, he was enabled to discern them, which he could not do before.

Or, as when anyone makes use of a telescope to behold things far off, no object is presented to him except what was really in the same place before; only, his visual faculty is assisted to discern them at that distance; and without that assistance, it could not reach to them. 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 to 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 would "make him of quick understanding in the fear of the Lord," Isaiah 11:2-3.

2. What the psalmist in the place insisted on before, calls in general, "wonderful things," the apostle expresses in particular; and he distributes them under various 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 those who believe." These are some of the principal and most important mysteries of the gospel. We can have no other understanding of these things except as they are revealed in it, or in the revelation of them. And in the manner of his expression, he declares that these things are "wonderful," as the psalmist says; for "the riches of glory" is in them — which is beyond our comprehension. So he expressly affirms, Ephesians 3:8, that it is "past all investigation" or search. He uses the same word to set forth the ways of God, when his design is to declare they are wonderful, or the object of our admiration: Romans 11:33, "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 "an exceeding" or inexpressible "greatness of power" in them.

Such are the things that are proposed to 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 to us, is because they do not apprehend that there is anything wonderful, or truly great and glorious in them. And therefore, because they cannot raise their minds to a comprehension of these mysteries as they are in themselves, they corrupt and debase them to suit them to their own low, carnal apprehensions. This is the principle that works effectively in the whole of Socinianism. For if we grant that there are such "wonderful things," such mysteries in the gospel as we plead, the men of that persuasion will not deny that our minds stand in need of heavenly assistance to comprehend them rightly — for they deny them for no other reason than because their own reason cannot comprehend them.

3. Concerning these things so revealed in the word, the apostle prays for these Ephesians that they might know them. He also expresses the way by which alone they might be enabled to do so: — "That you might have a sight, perception, or understanding of them." He denies that a natural man has or can have this; he "cannot know them," 1 Corinthians 2:14. It is true, it may be said by some, that he cannot know them unless they are clearly and fairly proposed to him — but no, not even then; not by the light and power of his own natural faculties. He cannot do so by the use of any outward means alone. It is futile to imagine that the apostle intends only that a natural man cannot know things that are never proposed to him. This is neither weakness nor discommendation; for neither can the spiritual man know anything without a proposal.

Because it is this way with men by nature, the apostle therefore earnestly prays that these Ephesians might be enabled to understand and know these things. And he does it with an unusual solemnity, invoking the "God and Father of our Lord Jesus Christ, the Father of glory;" which argues for both a great intension of spirit in him, and great weight upon the matter of his request. But what reason is there for this earnestness? What is lacking for these Ephesians? What would he yet have for them? Were they not rational men who had their eyes in their heads, just as well as others? Indeed, many of them were learned men, and skilled in all the "curious arts" of those days. For here it was that so many upon their first conversion, burned their books valued at "fifty thousand pieces of silver," Acts 19:19. Probably they were many of them who were very knowing in the new and old philosophy. Did they not have the Scripture also — that is, all the books of the Old Testament, and those of the New which were then written? Did the apostle and others not preach the doctrine of the gospel to them, including the things he mentions here? He declares and expressly testifies that he did, Acts 20:20; Acts 20:27. Speaking to these very persons, that is, their leaders, he says, "I have kept back nothing that was profitable for you, but declared to you all the counsel of God," — namely, "what is the hope of his calling, and the greatness of his power." Ephesians 1:18 Were these things not sufficiently revealed, and clearly proposed to them? If they were not, then it was either because the apostle could not so reveal and propose them, or because he would not. If he could not, then he is praying that what was not so revealed to him, might be revealed to them; or that they might learn what he could not teach them — which is foolish and impious to imagine. If he would not, then he is praying that they may know what he would not teach them, but which he could easily have taught — which is equally foolish to suppose.

What, therefore, do they still lack? What is yet further 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 to 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, whatever conceit they may have of themselves. Yet some of ours grant only this much: that they if have their wits about them, and the use of their reason, and they have the things of the gospel (its doctrines) rationally proposed to them as they are in the Scripture, they would defy the world to think that they still lack anything to enable them to know and rightly understand them.

"To fancy anything else is necessary to this, is fanatical madness. For what would men have? What should all of them have? Are not the doctrines of the gospel highly rational? Are not the things of the gospel eminently suited to the reason of mankind? Are not the books of the Scripture written in an intelligible style and language? Is there anything more required for the understanding of the mind of any author, than to conceive the grammatical sense of the words that he uses, and the nature of his propositions and arguings? Although St Paul, as some say, is one of the obscurest writers they ever met with,220 surely by these means some good shift221 may be made with his writings also. It is therefore canting222 and nonsense, a reproach to reason and to Christian religion itself, to think that this is not enough to enable men to understand the mind of God in the Scriptures."

Well, let it be so, at present, as to the highly rational abilities of some persons. It cannot be denied that the apostle judged it necessary that these Ephesians should have the special aid of the Spirit of God to this end which he prays for. And we may be excused if we dare not think we are better than they were, nor that we have sufficient learning, wisdom, and reason above others, nor that we heed prayers of this nature less than they did. We find that the apostle renews his prayer for them again, to the same purpose and with great fervency, in Eph 3.14-19.223 All the difference arises from this: the apostle judges that over and above the utmost exercise of our natural faculties and abilities, in the use of outward means, so that we may know the mind of God in the Scripture — things in which these Ephesians were not lacking— it is necessary that the “eyes of our understanding” be spiritually opened and “enlightened.” But other men, it seems, do not think so.

If men were allowed to suppose that our minds were in no way vitiated, depraved, or darkened by the fall — and this supposition is the sole foundation of these assertions —then it is still most irrational to imagine we can comprehend and understand the mysteries of the gospel without special spiritual illumination. For the original light and abilities of our minds were not suited or prepared to receive and understand them — for their existence and revelation was inconsistent with the state of integrity.224 Therefore, even if our minds were assumed to be as wise and perspicacious with respect to that natural knowledge of God and all that belongs to it, which was proposed to us or necessary for us in the state of nature, it still would not follow that we are able to discern the mysteries of grace when they are proposed to us. The truth is, if our minds are not corrupted or depraved, then there is no need for the gospel or its grace; and if they are depraved, we cannot understand the mind of God in this, without special illumination. But it may be objected that,

"These things are consistent. For notwithstanding men’s rational abilities and the use of means, it is still fitting that men should pray for themselves; and also that others (whose duty it is) should pray for them also. This is fitting, so that they may be diligent in their inquiries, and obtain the blessing of God upon their diligence. But this does 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 anything is lacking in them, or to them, which is absolutely necessary to this."

Ans. I answer that, on these suppositions, there is indeed nothing lacking except what the apostle moreover prays for, which is none of these suppositions. And if what he prays for is not also requisite to this end, then his prayer is vain and useless. It is supposed here that men are diligent in the discharge of their duty in this, so that they may have the special blessing of God on it; and we will speak to this afterward. These are not the things that the apostle prays for here. Rather, he prays that God would give them the "Spirit of wisdom and revelation, to enlighten the eyes of their understanding," so they may know them, as will be declared shortly. And, indeed, I do not understand how this prayer can be suited to the principles of anyone who denies the necessity of this internal spiritual aid. For they cannot help but think it is strange to pray that a "Spirit of wisdom and revelation" be given to their whole congregation — this would be a dangerous way, fitted to make them wiser than their teachers. And for themselves, other than using diligence and praying for a blessing on their diligence, they disavow any further concern in this matter.

4. The thing specially prayed for, to the end proposed, is that " the eyes of our understandings may be enlightened." This is what the psalmist prays for in the passage insisted on before (Psalms 119:18), 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, I will not insist on them here, because I must say something more in particular to the nature of this work afterward. Besides, I have elsewhere225 declared at large what that darkness is which here is supposed to be on our minds or understandings; what its nature, efficacy, and power is; how it is taken away and removed, what the nature of that spiritual light is which is communicated to us in and for its removal. All I will observe at present from these words is, in general, that there is a special work of the Spirit of God in enlightening the eyes of our understandings, that is necessary to our discerning the mysteries of the gospel in a due manner; this is what was to be proved.

5. What is declared concerning the author of this work in us, or the principal efficient cause of it, further confirms the same truth — this author is the Holy Spirit, "That he would give you the Spirit of wisdom and revelation." That the Holy Spirit is the immediate author of all supernatural effects and operations in us, has been proved at large elsewhere; and what he is promised or given in the gospel to effect, is nothing that is in our own power. Therefore, the ascription of the communication of this ability to the Holy Ghost is sufficient evidence that we lack it in ourselves. All the things affirmed here concerning the manner of his communication to us, and his properties communicated to us, evidence the nature, and evince the truth, of the work ascribed to him. As for the first, it is by the grant, donation, or free gift of God the Father: Ephesians 3:17, "That the God of our Lord Jesus Christ, the Father of glory, would give you…" God is called "The King of glory," Psalms 24:7-8, and "The God of glory," Acts 7:2, with respect to his own glorious majesty. But he is "The Father of glory" as he is the eternal spring and cause of all glory to the church. And these titles are prefixed to this grant or the request of it: "The God of our Lord Jesus Christ, the Father of glory." This is done to intimate that it proceeds from his relation to us in Christ, with that love and bounty in which he is the cause of all grace and glory to us. Therefore, receiving this Spirit by free donation, as we do (Luke 11:13),226 all that we receive from him and by him, we also have by way of a free gift or donation. Therefore, this ability of understanding the Scripture, and the mysteries of the truth contained in it, is a mere free gift of God, which he bestows on those whom he will. So our Savior told his disciples, "It is given to you to know the mysteries of the kingdom or heaven, but to them" (to others) "it is not given," Matthew 13:11, those who still heard his words and understood the literal sense of the propositions used by him, as well as the disciples did.

Whoever, therefore, has this ability to know the mysteries of the gospel, he has it by free gift or donation from God. He has received it, and he may not boast as if it were from himself, and that he had not received it, as the apostle says in 1 Corinthians 4:7.

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

He is the "Spirit of wisdom." So in communicating him in all fullness to the Lord Jesus Christ, the head of the church, he is called "The Spirit of wisdom and understanding," Isaiah 11:2. That is because he was to make Christ of "quick understanding227 in the fear of the Lord," verse 3. He is a "Spirit of wisdom" essentially in himself, and casually or efficiently to others; and these things 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, will he not hear? He that formed the eye, will he not see?" And because he is essentially wise, he must be the author of all wisdom to others. For all good must come from what is infinitely, eternally, and unchangeably so, Jas 1.17.228 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 to others. It is in the latter way, directly, that he is termed so here. This property is specifically ascribed to him, as thus given to us to "open our eyes" with respect to the work which he is to do. For wisdom is required for this — that wisdom which may deliver us from being really fools ourselves, and from judging the things of God to be folly.

Wisdom is required for this: "Who is wise? He will understand these things. Who is prudent? He will know them. For the ways of the Lord are right, and the just will walk in them. But transgressors will fall in this," Hosea 14:9. Lack of this wisdom is the cause that wicked men take offense at and dislike the ways of God: because they do not spiritually understand them. And so they cast themselves into destruction. And it is about the same things that the prophet affirms, that "none of the wicked will understand, but the wise will understand," Daniel 12:10. And it is called "The wisdom of the just," Luke 1:17. This wisdom is not in us by nature. Men are naturally "wise in their own conceit;" and if this is continued in, it is a hopeless frame of mind, Proverbs 26:12. And it does not evidence itself more, than in apprehensions of their own ability to comprehend spiritual things, and in their contempt for what they do not comprehend, as being folly (1 Corinthians 1:18; 1 Corinthians 1:23).229 And with respect to this, the apostle gives us this advice as our duty, "Let no man deceive himself. If any man among you seems to be wise in this world, let him become a fool, that he may be wise," 1 Corinthians 3:18. This is a matter in which men are very apt to deceive themselves, even to conceive of themselves as wise, and to trust to this wisdom in the things of God; this alone is what he treats there. Because, therefore, the special 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,230 and abilities. Therefore, the Spirit of wisdom frees the minds of believers from this other wisdom, which is the daughter of natural darkness and the mother of proud spiritual ignorance. This is done in the way that will be declared afterward. And in this, he is to us a "Spirit of wisdom." Moreover, he gives us that "wisdom which is from above," which we are directed to "ask of God," James 1:5. Without this wisdom which he works in us, no man can understand the wisdom of God in the mystery of the gospel. Whoever is thus made wise will understand these things, and none else. There is, therefore, a gift of spiritual wisdom and understanding necessary to this, so that we may discern the "wonderful things" that are in the word of God. To whom this is not given, they do not know the mysteries of the kingdom of heaven. Let men please or pride themselves while they will in their own wisdom and learning, and dismiss the consideration of these things in our inquiries after the mind of God. The lowliest believer who has received this wisdom from above, according to the measure of the gift of Christ, knows 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 those who do not see might see" — or to communicate spiritual, saving light to 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 9:39-40. It did not prove otherwise, and that was to their eternal ruin. Yet I do not judge as practically blind, all those who do not doctrinally accept that receiving this wisdom and light is from above. For although we do not make ourselves differ from others, nor have anything in a way of spiritual ability except what we have received, yet some are apt to glory as if they had not received it, as the apostle intimates in 1 Corinthians 4:7. Therefore, the Holy Spirit as given to us, is said to be a "Spirit of wisdom," because he makes us wise, or works wisdom in us. We do not have this wisdom of ourselves; for to suppose that, would render the word of God of no effect. It is necessary for this spiritual wisdom to be bestowed on us, and worked in us, that we may know the mysteries of the gospel or understand the mind of God in this. And that is all we plead for.

I have longer insisted upon this testimony, because the whole of what we assert in general, in the nature, causes, and effects of it, is fully declared in this. And it was the way by which those 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 a more expedited course to the same end, I do not understand it, nor do I desire to participate in it.