16. Chapter III.

Chapter III.

Other testimonies pleaded in confirmation of the same truth.

Other testimonies pleaded in confirmation of the same truth — John 16:13 explained — How far all true believers are infallibly led into all truth is declared, and the manner how they are led — 1 John 2:20; 1 John 2:27, explained — What assurance of the truth those have who are taught by God — Ephesians 4:14; Job 36:22, John 6:45 — Practical truths inferred from the assertion proved.

There are still other testimonies which may be pleaded to the same purpose; for the Holy Ghost is promised to all believers for this end: John 16:13, "When the Spirit of truth has come, he will guide you into all truth." The Holy Spirit is called "The Spirit of truth" principally on the same account as God is absolutely called "The God of truth;" he is this essentially. He is the first, absolute, divine, eternal verity. So he is originally called "The Holy Spirit." on account of his essential holiness. But it is not solely on that account that he is called "The Spirit of truth" here. He is so called as he is the revealer of all divine, supernatural truth to the church, just as he is also called "The Holy Spirit," as he is author of all holiness in others. Therefore, he is promised here to the church, as it is his work to lead us into all truth. And two things are to be considered in this promise:

1. What is intended by all truth;

2. How the Holy Spirit guides or leads us into it:

1. With respect to the object —

(1.) It is not all truth absolutely that is intended. There is truth in things that are natural and civil, and stories of things that are past; but nothing of this nature is comprised in this promise. We see believers of all sorts who are as ignorant of many of these things, and as unacquainted with them, as any other sort of men whatever; and yet not one word of the promise of Christ falls to the ground. Therefore, all that truth, or all truth of that nature, which our Savior speaks of there, is alone intended. The mysteries of the gospel, of the kingdom of heaven, the counsel of God about the salvation of the church by Christ, and those concerning their faith and obedience, are the truth which he is promised to guide us into. The apostle calls this, "All the counsel of God," Acts 20:27 — namely, that which respects all the ends of our faith and obedience, verse 21.

(2.) It admits a limitation with respect to the diversity of subjects, or the persons to whom this truth is to be communicated. Not all of them are to be led into all truth equally, as to the degrees of light and knowledge. Every one to whom he is thus promised, will be so far led into knowledge of it, as is necessary to his own estate and condition, his duty and his work. For "to every one of us is given grace according to the measure of the gift of Christ," Ephesians 4:7. It is Christ alone who, in the free gift of all grace, assigns the measures in which every one will be made a partaker of it. In his sovereign will, he has allotted the measures of grace, light, and knowledge to all the members of the church; and there is no less difference in these measures than in the knowledge of the most glorious apostle and that of the lowliest believer in the world. The duty, work, and obedience of every one, is the rule of the measure of his receiving these gifts of Christ. None will lack anything that is necessary for him; none will receive anything that he is not to use and improve in a way of duty.

2. Our second inquiry is, how the Spirit thus leads us into all truth. The external revelation of truth is supposed in this. He is promised to instruct us in the knowledge of this in a spiritual manner. I understand this to mean, no more than as it is required of us in a way of duty. To clarify the truth of this, some things must be observed; such as —

(1.) The promises concerning the mission of the Holy Spirit in chapters 14-16 of the Gospel of John, are not to be confined to the apostles, nor to the first age or ages of the church. To do so is expressly contradictory to the discourse and whole design of our Lord Jesus Christ to that purpose; for he promises him in opposition to his own temporary abode in the world, namely, "that the Spirit may abide with you forever," John 14:16; "I am with you always, even to the end of the age," to the consummation of the whole state of the church here below, Matthew 28:20. And to suppose the contrary, is to overthrow the foundation of all truth and comfort in the church. For their preservation in the truth, and the administration of comfort to them, depend on the accomplishment of this promise alone. So also do all the benefits of the intercession of Christ, which are not communicated to us other than by the Holy Spirit, as given in pursuit of this promise. For what he prayed for his apostles in this, he prayed for all of those who would believe in him through their word, to the end of the world, John 17:20.

(2.) It is granted that various things in the promises of the Holy Ghost were specific to the apostles, and had their accomplishment on the day of Pentecost when he descended on them in that glorious, visible manner, Acts 2:1-4. For just as they were commanded by our Savior to wait for his coming before they engaged in the discharge of that office to which he had called them, Acts 1:4, so they were now fully empowered and enabled for all that belonged to this office. But their particular interest in these promises, respected only things that were specific to their office — things that are not mentioned in Acts 1:4.

(3.) External guidance into the truth by the objective revelation of it, is not intended here. For such revelations are not granted to all believers to whom this promise is made; nor are they to look for them. And the revelation of truth in the ministerial proposal of it, is common to all the world to whom the word is preached — and so it is not the subject of a special promise.

(4.) Therefore, it is the internal teaching of the Holy Ghost that is intended, giving an understanding of the mind of God, and of all sacred truths as revealed: for —

[1.] It is the same as that other promise, "They will all be taught of God;" for we are thus taught of God by the Spirit’s leading us into all truth, and not otherwise.

[2.] The word enforces this. "The Spirit of truth will lead and guide you in the right way to the knowledge of the truth." John 16:13 So when Philip asked the eunuch whether he understood the things which he read out of the prophet Isaiah, he replied, "How can I, ’unless one leads me’ to the sense of it?" — that is, "by His interpretation, give me an understanding of it," Acts 8.31.231 Thus the Holy Spirit leads us into all truth, by giving us that understanding of it which we are not able to attain of ourselves. And the words will not allow other interpretations. It is therefore the Spirit’s work to give us a useful, saving understanding of all sacred truth, or of the mind of God as revealed in the Scripture. All spiritual, divine, supernatural truth is revealed in the Scripture. In this, all are agreed. The knowledge, the right understanding of this truth as so revealed, is the duty of all, according to the means which they enjoy and the duties that are required of them. Nor can this be denied. To this end, that they may do so, the Holy Spirit is here promised to those who believe. His divine aid and assistance is therefore necessary to this. And we are to pray for this, as it is promised. Therefore, of ourselves — without His special assistance and guidance — we cannot attain a due knowledge and understanding of the truth revealed in the Scripture. As for the special nature of this assistance, it will be spoken to afterward.

This, again, is affirmed concerning all believers,

1 John 2:20; 1 John 2:27, "You have an unction from the Holy One, and you know all things. The anointing which you have received from him abides in you, and you do not need any man to teach you; but as the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you will abide in it." 232

1. With respect to the end of the unction and anointing mentioned in this passage, the Spirit of God and his work are intended. This is not questioned by any who are soberly conversant about these things. And this is plain in the text; for —

(1.) It is evident in many places of the Scripture, that the Holy Spirit in his special operations is called an unction, or is said to anoint us: see Hebrews 1:9; 2Cor 1.21-22.233 Nor is a spiritual unction ascribed to anything else in the whole Scripture.

(2.) The expression, "which you have from the Holy One" (Acts 3:14, Revelation 3:7) — that is, Jesus Christ — expressly corresponds to Christ’s promise to send us his Holy Spirit. And that is for the end mentioned here: namely, to teach us, and lead us into all truth. This is why he is called "The Spirit of the Lord," or "of Christ," 2 Corinthians 3:17-18; Romans 8:9; Php 1:19, etc.

(3.) The expression of his "abiding in us" is also nothing but an expression of the same promise of Christ that he will "abide with us forever," John 14:16.

(4.) The work assigned here to this unction, is expressly assigned to the Holy Spirit: John 16:13, "The Spirit of truth will guide you into all truth."

(5.) What is said about it — namely, not only that it is true, and not false, but that it is "truth, and is no lie," — plainly intimates his essential verity.

I cannot help but wonder that anyone should, against this open and plain evidence, ascribe the things mentioned here to anything else, and not exclusively to the Holy Ghost. For some contend that this unction only intends the doctrine of the gospel.234 It is true that the doctrine of the gospel, in the preaching of it, is the means or instrumental cause of this teaching by the Holy Ghost. And on that account, what is spoken of the teaching of the Spirit of God may be spoken, in its place, of the doctrine of the gospel, because he teaches us by it. But here it is spoken of objectively, as what we are to be taught, and not efficiently, as to what teaches us. And to say, as they do, "It is the instruction which we have by the gospel that is intended," is to assert the effect only, and to exclude the cause. For it signifies no more than this: that the effect of the unction ascribed here to believers, is what they received from the Holy One. Didymus, an ancient learned writer, interprets this unction to be the illuminating grace of the Spirit, and the Holy One to be the Spirit himself.235 But the other interpretation is more proper and consonant to the use of the Scripture. The expression is taken from the institution of God under the Old Testament, by which kings and priests were anointed with oil, to signify the gifts of the Spirit communicated to them for the discharge of their office. And thus believers, who are real partakers of the internal unction in the graces and gifts of the Holy Ghost, are said to be "made kings and priests to God." Revelation 1:6

Therefore, it is the work of the Holy Spirit that is described here. He alone, and his gifts, graces, and privileges that ensue from it, are thus expressed here or anywhere else in the whole Scripture.

2. Two things are to be observed in what is ascribed here to this unction:

(1.) What the effect is of his work in believers;

(2.) What the nature of it is, or how he produces that effect.

(1.) For the first, there is a double expression of the effect:

[1.] That they "know all things;"

[2.] That they "do not need any man to teach them;" — both these expressions allow, indeed they require, their limitations.

[1.] The "all things" that are intended, come under a double restriction — the first is taken from the nature of the things themselves; the other from the scope and circumstances of the passage; or, the one from its general end, and the other from the special design that is proposed.

1st. The general end proposed, is our abiding in Christ: "You will abide in him;" which the apostle expresses by, 1 John 2:24, "continuing in the Son, and in the Father." Therefore, the all things mentioned here, are all things necessary to our ingrafting into and continuance in Christ. Such are all the fundamental, indeed, the important truths of the gospel. All true believers are taught whatever is needful for our communion with Christ and our obedience to him. Believers may be mistaken to some extent in things of lesser moment, and be ignorant in the doctrine of some truths, or have but small degrees of knowledge in anything. However, they will all know the mind and will of God as revealed in the Scripture, in all those things and truths which are necessary that they may "believe unto righteousness and make confession unto salvation." Romans 10:10

2dly. The special end under consideration is preservation and deliverance from the antichrists and seducers of those days, with the errors, lies, and false doctrines which they divulged concerning Christ and the gospel. The only way and means by which we may be so preserved from the poisons and infections of such pernicious opinions and ways, is the assured knowledge of the truths of the gospel as they are revealed in the Scripture. All those truths which were in any way needful to secure their faith, and preserve them from mortal seductions, they were taught and knew. And where any man knows the truths which are required for his implantation into Christ, and his continuance with him in faith and obedience — with all those truths which may preserve him from the danger of seduction into pernicious errors — however far he may fail and be mistaken in some things of lesser importance, he is yet secured as to his present acceptable obedience and future blessedness. And by the way, this gives us the rule of our special communion and love. Where any are taught these things, where they have the knowledge and confess that truth, or those articles of faith by which they may "abide in Christ," and are preserved from pernicious seductions — even though they may differ from us and from the truth in some things of less moment — we are obliged not only to forbear with them, but to communion with them. For who would refuse those whom Christ has received? Or does Christ refuse any to whom he gives his Spirit, who have the unction from the Holy One? This, and no other, is the rule of our evangelical love and communion among ourselves. Whatever more we require of anyone as a necessary condition of our Christian society, in point of doctrine, is an unwarrantable imposition on their consciences, or practice, or both.

[2.] It is said that they know these things in such a way that they "do not need any man to teach them." This also requires a limitation or exposition; for —

1st. This respects only those things declared before. Now, besides these, there are many other things which believers need to be taught continually, and such knowledge belongs to their edification. Many things are very useful to us that are not absolutely necessary. In natural things, and those which belong to this present life, men would be very unwilling to be without or to part with various things; and yet, without them, life might be preserved. This is because they value them as useful to themselves, thus enabling them to be useful to others. And those who understand the nature, use, and benefit of evangelical truths, will not be content that their knowledge of them be confined only to those truths which are of absolute necessity to the being of spiritual life. Indeed, those who pretend to have such satisfaction in them as to look no further, cannot well be supposed to know those truths themselves. For all who are sincere in faith and knowledge, aim at that "perfect man in Christ," which all the ordinances of God are designed to bring us to, Colossians 1:28. Therefore, notwithstanding the knowledge of these things, there is still use and need of further ministerial teaching in the church.

2dly. It is said of these things absolutely, and not with respect to the degrees of the knowledge of them. They so knew these truths that there was no need for any man to teach these truths to them as to their initial knowledge, and the substance of the things themselves; and this may be said of all believers. Yet there are degrees of knowledge with respect to those very things, which they may and ought to carry on to, as the apostle says in Heb 6.1.236 And therefore the holy apostle, who writes these things, further instructs them in these truths. The principal part of the ministry of the church consists in this: to carry believers on to perfection in those things in which, as to their substance, they have already been instructed.

3dly. What is principally intended is that they do not need any man to teach them, such that they should depend on the light and authority of that man’s instruction. Others may be helpers of their joy, but none can be lords of their faith. "You need no such teaching, because of the unction which you have received." 237

(2.) As for the general nature of the work ascribed here to this unction — that is, the Holy Spirit — it is teaching: "The unction teaches you." There are only two ways by which the Spirit teaches us, nor can any other be conceived. The one is by objective revelations; the other is by subjective ones. For He teaches us as a "Spirit of wisdom and revelation." The first way of his teaching is by immediate inspiration, communicating new sacred truths from God immediately to the minds of men. This is how he taught the prophets and apostles, and all the penmen of the Scripture. The word of the Lord came to them by Him; and they spoke as they were moved by Him, 1 Peter 1:11-12; 2 Peter 1:21. This is not the way of teaching intended here. For the end of that teaching of the Holy Ghost, was only to make men teachers of others, which is not intended in 1 John 2.20.238 Nor does the apostle discuss any such purpose, as though God would grant new revelations to men to preserve them from errors and seductions, when he has made sufficient provision for that in the word, Isaiah 8:20; 2Pet 1.19.239 Before they received them, they were to test all doctrines and pretended revelations by this word, as to which ones were really so, 1 John 4.1.240 Besides, what is affirmed here, is ascribed to all sorts of believers under the categories they are cast into by the apostle — namely, "old men," "young men," and "babes," who had not all received the Spirit of immediate revelation. The Spirit’s other way of teaching is that which we have insisted on — namely, his enabling us to discern, know, and understand the mind and will of God, as revealed in the Scripture, or as declared in any divine revelation. Only this is, or can be, intended here. Therefore, this is the design of the apostle in these words:

All divine truths necessary to be known and to be believed, so that we may live to God in faith and obedience, or come to and abide in Christ, and also be preserved from seducers, are contained in the Scripture, or are proposed to us in divine revelations. Of ourselves we cannot understand these to the ends mentioned. For if we could, there would be no need to be taught them by the Holy Spirit. Bit this is so: he teaches us all these things, enabling us to discern, comprehend, and acknowledge them. And this is the whole of what we plead for. For a close to our considerations on these words of the apostle, I will only observe what assurance a man may have who is thus taught the truth, that what he is taught is the truth, and that he is not deceived in his apprehensions of it. For on this depends the use of this instruction, especially in times of trial — indeed, at all times and on all occasions. It is not enough that we know the truth, but we must be assured that we know it: see Ephesians 4:14; Col 2.2.241 And there was never a greater artifice in the world than that by which the Roman church has imposed an impregnable, obstinate credulity on all who adhere to this. For it first fixes in their minds that it cannot err, and therefore whatever is proposed to them by her authority, is infallibly true. Hence it comes to pass that they obstinately abide against all convictions and the highest evidence of truth in all particular instances. They do so while this principle is firmly fixed in their minds: that the church which proposes these things to them cannot err or be mistaken. Indeed, while this persuasion abides with them, they may be, and indeed they are, accordingly obliged to believe contradictions — things that are most irrational and absurd, inconsistent with Christian piety and the peace of human society. However, they well say in this, that it is necessary for a man to have good assurance of the truth which he professes, or of his own understanding and conception of it. The apostle calls this "The riches of the full assurance of understanding," Colossians 2:2. We will speak of this afterward. The assurance of mind in other teachings greatly depends on the authority of those by whom they are taught, on a supposition that believers are taught the mind of God in the Scripture by the Holy Spirit, or the are enabled by him to discern and know it. And therefore the inquiry is this: how or by what means believers have an assurance that they have a right understanding of the things which they are taught, so as to abide in them and in the profession of them, against all opposition whatever; and so as to venture the eternal condition of their souls on that assurance which they have of the truth — which every believer must do, whether he will or not. In the text, this assurance is referred to the author of this teaching: "The anointing is truth, and is no lie" — it is true, and infallibly so. There is no fear, no possibility, of any man being deceived in what he is taught by this unction. And an assurance of this arises in our minds partly from the manner of His teachings, and partly from the evidence of the things themselves that we are taught. The manner and way of His teaching us in and by the Scripture, evidences to us that what we are taught "is truth, and is no lie." He gives a secret witness to what he teaches in his teachings; for "it is the Spirit that bears witness, because the Spirit is truth," 1 John 5:6. And with respect to the evidence which is thus given to us of the truth, it is said that the "unction" by which we are taught "is truth, and is no lie" — that is, it is impossible for anyone to be deceived who is thus taught. This will be more fully apparent when we have declared the whole of His work in this. Only, something may now be said on occasion of this testimony.

There is a unique power accompanying the teaching of God by his Spirit: "Behold, God exalts by his power: who teaches like him?" Job 36:22. So our Savior expounds that promise, "They will all be taught by God." "Every man therefore that has heard," he says, "and has learned from the Father, comes to me," John 6:45. There is such an efficacy accompanying God’s teaching, that whoever is taught by Him, certainly believes the things he is taught, having the evidence of their truth in himself. When of old the Holy Ghost gave new revelations to the prophets and penmen of the Scripture by immediate inspiration, in and with this inspiration he communicated to them an infallible evidence that they were from God. And when he illuminates our minds in the knowledge of what is revealed, in this he bears witness to and assures us of the truth which we understand. Hereby we come to what the apostle calls "The full assurance of understanding, in the acknowledgment of the mystery of God." Colossians 2:2 He not only enables our minds to apprehend the truth, but he shines into our hearts, the seat of spiritual experience, to "give us the knowledge of the glory of God in the face of Jesus Christ." 2 Corinthians 4:6 The assurance which believers have by this, is above that which any other evidence or demonstration can give. The lowliest believer has from this teaching a greater rest, satisfaction, and assurance in the knowledge of the mind of God, than any that can be attained by the most raised notions, or profound disputations. For "he that believes has the witness in himself," 1 John 5:10. Why should others think it strange that there should be such evidence of truth in the teaching of the Spirit, by the illumination of our minds in the knowledge of the Scripture, that it gives us an assurance of the highest nature, seeing that there is "none that teaches like him?" Job 36:22

Lack of this assurance is what makes men fluctuate in their conceptions of spiritual things, and makes them so ready on every occasion, to part with what they have received. The church of Rome, as we observed, has craftily rather than wisely provided against any inconsistency in this. Many of the doctrines it teaches are false. Thus the things contained in them can give no evidence to the minds of men; for there is nothing but imagination in error — there is nothing of substance in it. And their way of teaching is not accompanied with any special advantage. Indeed, it is the most vain that was ever in the world. They would have men suppose that they may advance at once in the true belief of a hundred things for which they have no evidence, resting merely on the infallibility of the church by which they are proposed. Therefore, they teach men that although they receive no evidencing light in this way of instruction, nor have any experience of the power or efficacy of truth in what they are taught, they may rest assuredly in the infallibility of the church. Hence, the assurance they have of anything that they suppose is truth, is not an act of the mind in embracing that truth from any evidence it gives of itself. Rather, it is a presumption in general that the church is infallible, by which these things are proposed to them.242 The design is to prevail with men to suppose that they believe all things, when indeed they believe nothing — that they understand the mind and will of God, when indeed they understand nothing at all about them. For a man believes nothing that is not accompanied with the evidence on which it ought to be believed. But they do not pretend to this, at least not in a way that would give them that requisite assurance of its truth. For that assurance, they refer all men to the infallibility of the church. Persons who are weak, ignorant, credulous, or superstitious — either for the interest or by the craft of seducers — may be prevailed on to resort to this relief. But those who will not forego the rational conduct of their own souls, and will not abandon themselves to the guidance of others — knowing they alone must give an account of themselves to God — will not easily be induced to this.

Others will resolve it all into their own rational conceptions of things, without any respect to a superior infallible teacher. The minds of many, influenced by this notion that they have themselves alone to trust to, have come to the utmost uncertainty and instability in all things of religion. Nor can it be otherwise: for the mind of man in itself, is indifferent and undetermined toward anything, such as "true" or "false", beyond the evidence that is proposed to it (except in its first notions of the common principles of reason).243 And thus the mind is various, unsteady, and apt to fluctuate from one thing to another. There are only two ways by which it may be naturally ascertained and determined in its conceptions and assent. The first is by the use of the external senses, which will not deceive it.244 However, it can only receive, believe, and comply with what it comprehends by its senses; such as what it sees, hears, and feels. The second is by reason, by which it deduces certain conclusions from propositions of necessary truth — that is, by demonstration. But neither of these ways can bring the mind to stability and assurance in or about spiritual or supernatural things; for these are not the objects of natural sense, nor are they capable of scientific demonstration. For this reason, a man can have nothing but a probability or conjectural knowledge concerning them, unless he has some certain, infallible teaching in which he can acquiesce. And such is this "unction," which "is truth, and is no lie." In and by His teaching us — namely, the mind of God as revealed in the Scripture — there is such evidence of truth communicated to our minds and hearts, that it gives us an immovable assurance of them, or the "full assurance of understanding." For in this, God "shines in our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ."

Again, there is evidence in the things themselves, for spiritual sense and judgment.245 This is what gives the mind the highest assurance it is capable of in this world, of the truth of what it believes. For when it finds in itself the power and efficacy of the truth in which it is instructed — that it works, effects, and implants the things themselves upon the mind, giving and ascertaining to it all the benefits and comforts which these things promise or express, and is thereby united to the soul, or has a real, permanent, efficacious subsistence in it — then, I say, the mind has the utmost assurance in the truth of it, which it does or can desire in things of this nature. But this does not belong to our present design. The testimonies pleaded are sufficient to confirm our first general assertion that it is the Holy Spirit who teaches us to rightly understand the mind and will of God in the Scripture. Without His aid and assistance, we can never do so either usefully or profitably to our own souls. Assorted other testimonies that speak to the same purpose will be insisted on afterward, on various occasions.

I might add to these testimonies the faith and profession of the church in all ages. They all believed and professed that the Scriptures could not be understood and interpreted without the assistance and inspiration of the One by whom they were written. But it is not necessary to do so; for those who profess to trust to their own reason and understanding only, cannot be so ignorant as not to know that no countenance is given to their persuasion in antiquity, unless it was by the Pelagians. But there is no profitable handling of sacred truths on any pretense, without an eye to the guidance of Christian practice. And when that is manifest, it gives great confirmation in our minds as to the truth itself. Therefore, before I consider the special ways in which the Holy Spirit teaches in this matter, and the special duties required of us in compliance with them, so they may be effectual, I will divert a little to some considerations of that nature, which derive from this general assertion.

It is the great promise of the New Testament that all believers will be didaktoi tou Theou,246 "taught by God;" which our Savior himself pleads as the only ground of their believing, John 6:45. And so the apostle tells the Thessalonians that they were "taught by God," 1Thes 4.9. 247 No man is "taught of himself," 248 his own teacher and guide in sacred things; nor can any man have a worse master, if he trusts to this alone. We always assume the diligent use of all outward means appointed by God to this end, so that through the knowledge of the Scripture, we may be made "wise unto salvation." 2 Timothy 3:15 Among these means, the ministry of the church has the first and highest place, Eph 4.12-15.249 For with me, those who think it is not worth the utmost of their diligence to attain the knowledge of those "wonderful things" that are in the word, are of no account. Indeed, if I did not know the reasons and causes for it, I would greatly wonder at the stupidity of those who do not give much credit to the Scripture testifying of itself, and the suffrage of all good men with it,250 that there are "wonderful things" contained in it — not even so far as to inquire with their utmost diligence whether it is so or not. But, there must be a supreme teacher on whose wisdom, power, and authority we ought to principally depend, as to this end of being taught by God. And this end requires the use of our own reason, the utmost improvement of the rational abilities of our minds. Those who would take away the use of our reason in spiritual things, would deal with us, as we said before, as the Philistines dealt with Samson — first put out our eyes, and then make us grind in their mill. The Scripture we own as the only rule of our faith, as the only treasury of all sacred truths. The knowledge we aim at is the "full assurance of understanding" in the mind and will of God, which is revealed in it. The sole inquiry is whether this supreme teacher is the Spirit of God instructing us in and by the Scripture; or whether it is the authority of any or all of the churches in the world, which either are or pretend to be such. Which of these will it be our wisdom to choose, and to adhere to? We already proved that the Holy Spirit has taken this work on himself, and afterward we will further demonstrate it. Some churches, especially that of Rome, assume this office for themselves. But it is too well known to most, to be trusted in this; and a great prejudice lies in this cause against that church at first. The Holy Spirit leaves to us (indeed, requires of us) the diligent use of the Scripture and the exercise of our own reason, in subservience to his teaching. But the church of Rome requires us to renounce them both, and to comply with herself. Can it stand in competition with Him? He is infallible; the unction "is truth, and is no lie;" the Spirit is truth. Indeed, the church of Rome pretends to this also, but with such an open affront to all evidence of truth, as the world has never undergone from any of its people before. The Spirit is absolutely, infinitely, eternally free from any design but the glory of God, in the present and eternal good of those who are instructed by him. It will be very difficult for those of Rome to pretend to this. Indeed, it is apparent that the entire exercise of their instructing authority lies in subservience to their own interest. When I see that by a pretense of this, men have gotten themselves wealth, power, principalities, and dominion, with great revenues, and use them all to their own advantage — mostly to satisfy their lusts, pleasures, pride, ambition, and similar inordinate affections — I confess that I cannot be free to surrender the conduct of my soul to them, blindfolded. The Spirit is full of divine love and care for the souls of those whom he instructs. Is it so with them, or can any creature participate in His love and care? He is infinitely wise, and "knows all things, yes, the deep things of God." He can make known to us what he pleases of them, as the apostle discusses in 1 Corinthians 2. Those who preside in that church are ignorant themselves, as all men are — and the less they know it, the more ignorant they are. Indeed, for the most part, as to sacred things, they are comparatively ignorant with respect to other ordinary men. A late pope, when some of their divines waited for an infallible determination of a theological controversy among them, confessed that he had not studied those things, nor had the knowledge of them been his profession!

Yet, notwithstanding these and several other differences between these teachers, it is marvellous to consider how many resort to human teachers, and how few resort to the Spirit of God. And the reason is because of the different methods they take in teaching, and the different qualifications they require in those who are to be taught. For as to those whom the Spirit of God undertakes to instruct, he requires that they be meek and humble; that they give themselves to continual prayer, meditation, and study in the word day and night; above all, that they endeavor for conformity in their whole souls and lives to the truths that he instructs them in. These are hard conditions for flesh and blood. There are few who like them, and therefore few who apply to the school of God. We may be admitted as scholars by the other sort of teacher, at far cheaper and easier rates. Men may be made "good Catholics" as to faith and understanding, without the least cost in self-denial, or much trouble for the flesh in any other duty.

There is no qualification required for the admission of a man into the Catholic schools; just to be there is to be wise and knowing enough. Therefore, even if all advantages imaginable lie on the one hand as to the teachers, the pretended easy way of learning drives the multitude to the other. For it requires more wisdom than we have of ourselves to accept that charge, with all the pains in spiritual duty, and diligence in the use of all means for the right understanding of the mind of God, which is required in and of all those who would advantageously partake of the teaching of the Holy Spirit. Why do so, when it is supposed that we may have all the ends we aim at, in an easy and naked assent to the proposals of the church, without the least additional charge or trouble? But these are the measures of slothful and carnal minds, who prefer their ease, lusts, and pleasures, before their souls. There is difficulty in all things that are excellent. Nor can we partake of the excellence of anything unless we undertake its difficulty. But although the ways by which we come to have a share of the teaching of the Holy Ghost may seem at first rough and uneasy, yet for all who engage in them, they will be found to be "ways of pleasantness and paths of peace." Proverbs 3:17 It may be objected that,

"It is evident in common experience that many men attain a great knowledge and skill in the things revealed in the Scripture, without any of that internal teaching by the illumination of their minds which is pleaded for — especially if it is to be obtained by the means now intimated, and to be more fully declared afterward. For they renounce the necessity of any such teaching, and consider all that is said about it, to be a vain imagination. And not only so, but some of them live in open defiance of all those qualifications and duties which are required for participation in these teachings. Yet it is foolish to pretend that they are not skilled in the knowledge of divinity, seeing it is plain that they excel most other men in this. And therefore they sufficiently despise all those who pretend to any benefit by the supernatural illumination contended for."

I answer briefly here that it is true; there are and ever were some, indeed many, who "profess that they know God, but deny him by their works, being abominable and disobedient." Titus 1:16 The knowledge which such men may attain, and which they profess, does not belong to our inquiry. We may easily discern both what this knowledge is, in itself, and how it differs from that true knowledge of God which it is our duty to have: for —

1. In the Scripture, with respect to the mind and will of God revealed in it, along with the mysteries of truth and grace, there is mention of "knowledge," and of "acknowledgment." The former (knowledge), if it is alone, affects only the speculative part of the mind with notions of truth; it is of very little use, and subject to the highest abuse, 1Cor 8.1.251 It puffs up men in all their proud contentions about religion, which the world is filled with. The other (acknowledgment) gives the mind an experience of the power and efficacy of the truth that is known or discovered, so as to transform the soul and all its affections into it, and thereby it gives a "full assurance of understanding" to the mind itself.252 It is not worth disputing at all what the first kind knowledge, or what degree of this knowledge, men may attain by their industry and skill in other common arts and sciences — any men, even the worst of men. For what if they were to gain such a proficiency in this as to be filled with pride in themselves, and to confound others with their subtle disputations — will any real profit redound from this to themselves, or the world, or the church of God? It does not, therefore, deserve the least contention about it. But that acknowledgment of the truth which affects the heart, and conforms the soul to the will of God as it is revealed, is not attainable in any degree without the saving illumination of the Spirit of God.

2. Men may have a knowledge of words, and the meaning of propositions in the Scripture, who have no knowledge of the things themselves that are designed in them. The things revealed in the Scripture are expressed in propositions whose words and terms are intelligible to the common reason of mankind. Every rational man, especially if he is skilled in those common sciences and arts which all writings refer to, and without any special aid of the Holy Ghost, may know the meaning of the propositions that are laid down in, or drawn from the Scripture. Indeed, those who do not believe one word of it to be true, can do so just as well as the best of them, who have no other help in the understanding of the Scripture than their own reason, whatever they may profess to believe. And whatever men understand of the meaning of the words, expressions, and propositions in the Scripture, if they do not believe the things which they declare, they do not in any sense know the mind and will of God in them. For to know a thing as the mind of God, and not to assent to its truth, implies a contradiction. I will never grant that a man rightly understands the Scripture, who understands only its words, and not the things in them, which is the mind of God. For instance, the Jews understand the words of the Scripture of the Old Testament in its own original language; and they are able to perceive the grammatical sense and construction of the propositions contained in it. Those who will not acknowledge their skill, cunning, and accuracy in these things, are unacquainted with the Jews and their writings. Yet no Christian will say that the Jews understand the mind of God in the Old Testament. The apostle shows the contrary, and gives the reason for it, in the place insisted on before, 2 Corinthians 3. No wise man will value such a knowledge of the Scripture, however it may be attained.

3. This knowledge that may be thus attained, only informs the mind in the way of an artificial science; but it does not really illuminate it. And to this end, men have turned divinity into an art, like other common human arts and sciences. And so they learn the art, instead of a spiritual wisdom and understanding of divine mysteries. It is true that the knowledge of common learned arts and sciences is of great use to understanding the Scriptures — as to what they have in common with other writings, and as to what they refer to that is of human cognizance. But to bring all the terms, notions, and rules of those arts and sciences into divinity, and by mixing them with it, to compose a scheme of divine knowledge — this is the same as if a man designed to construct his house of the scaffolds which he only uses in building it. Such is that knowledge of the mind of God in the Scripture, which many aim at and content themselves with. And it may be attained, as any other art or science may be attained, without any supernatural aid of the Holy Spirit. It is sufficient to run a trade with, which (as things are stated in the world) men may use and exercise to their great advantage. But as said before, this is not what we inquire after. That wisdom in the mystery of the gospel, that knowledge of the mind and will of God in the Scripture, which affects the heart, and transforms the mind in the renovation of it, to approve the "good, and acceptable, and perfect will of God," as the apostle says in Romans 12:2 — that alone is valuable and desirable as to all spiritual and eternal ends.

4. It does not give "all riches of the full assurance of understanding, to the acknowledgment of the mystery of God," as the apostle says in Col 2.2.253 It gives men no other assurance of mind in the things that they know, than what they have in any other science, from its acknowledged principles and the conclusions drawn from them. But that knowledge which men have of the mysteries of the gospel, by the teaching and illumination of the Holy Spirit, gives them "the riches of assurance of understanding" of a higher nature, even the assurance of faith. That assurance which believers have in spiritual things, I say, is of another nature and kind than can be attained from conclusions that are only rationally derived from the most evident principles. And therefore it produces effects of another nature, both in doing and in suffering. For this is what effectively and infallibly pushes believers to all those duties, and that obedience in self-denial, and in the mortification of sin, which the world either does not know, or despises. For "he that has this hope in him purifies himself, even as Christ is pure," 1 John 3:3. And this also enables them to cheerfully and joyfully suffer all that the world can inflict on them for the profession of those truths of which they have that assurance. But nothing of this ensues from that common knowledge which men may have from themselves of sacred things; for —

5. Such knowledge does not enable men to trust in God, and adhere firmly to him by love. The psalmist, speaking to God, says, "Those who know your name will put their trust in you," Psalms 9:10. To "know the name of God," is to know the revelations that he has made of himself, of his mind and his will, in the Scripture. Those who have this knowledge, he affirms, "will put their trust in him." Therefore, it is certain that those who do not put their trust in God, do not have this knowledge of him. There is a "knowledge falsely so called," 254 which has nothing of real spiritual knowledge but the name; and it is generally given to much disputing, or maintaining antitheses or oppositions to the truth. But it is falsely called knowledge, inasmuch as those who have it, neither trust in God, nor adhere to him in love. We will not inquire much about the means by which such a knowledge may be acquired.

It therefore remains (notwithstanding this objection) that all real useful knowledge of the "wonderful things" that are in the Scripture, is an effect of God’s opening our eyes by the illuminating grace of his Holy Spirit.

1. And this will enable us to "test the spirits" of many among us, as we are commanded. For there are some who have at once cast off a due respect for the Scripture as their rule, and the Holy Spirit of God as their guide. Some previously pretended to have such a guidance by the Spirit, that they neglected or rejected the written word; and some pretend to have such an adherence to the word, and such an ability in their own minds and reasons to understand it, that they despise the teaching of the Spirit. Others reject both the one and the other, taking themselves to another rule and guide, to which they ascribe all that belongs to either or both of them. But it has proved a wandering light to them, which has led them into a bog of many vain imaginations and corrupt opinions. And it has fallen out with them as might be expected. For although the Holy Spirit is promised to lead us into all truth, he is promised in a special manner as to those truths which immediately concern the person, offices, and grace of our Lord Jesus Christ, whose Spirit he is.255

Therefore, those who renounce a dependence on him for instruction out of the word, are either left to palpable ignorance about these things, or to foolish, corrupt imaginations concerning them. Hence some of them openly deny, some faintly grant (but evidently corrupt) the truth concerning the person of Christ; and they seem to have little regard for his offices and grace. What else can be expected from those who despise the teaching of that Spirit of Christ who is promised to lead us into all truth concerning him? Nor will the loudest pretenses of some to the Spirit in this matter relieve them. For we do not inquire after every spirit that anyone who will, may boast of, but only that Spirit who instructs us in and by the written word. Until such men return to the only rule and guide of Christians, until they own that it is their duty to seek the knowledge of truth from the Scripture alone, and in doing so, not depend on anything in themselves, but on the saving instructions of the Spirit of God, it is in vain to contend with them. For they and we build on different foundations; and their faith and ours are resolved into different principles — ours into the Scripture, and theirs into a light of their own. There are therefore no common acknowledged principles between us on which we may convince each other. And this is the reason why disputes with such persons are generally fruitless, especially as immixed with that intemporance of reviling other men, which they exceed in. For if that is a way either of learning or of teaching the truth, it is not what the Scripture has instructed us in. When the veil is taken from their eyes, and they are turned to the Lord, they will learn more modesty and humility. In the meantime, the issue between these men and us is this and no other: We persuade men to take the Scripture as their only rule, and the holy promised Spirit of God for their guide, in the use of all means appointed by Christ to that end, sought by ardent prayers and supplications. They deal with men to turn into themselves, and to attend to the light within them. While we build on these most distant principles, the difference between us is irreconcilable, and it will be eternal. If we could come to an agreement here, other things would fall away by themselves. If we were to renounce the Scripture, and the instruction given to the church from it by the Spirit of God, taking ourselves to our own light, we are sure it would teach us nothing but either what they profess, or other things that are altogether as corrupt. On the other hand, if they were to forego their attendance to their pretended light, and hearken to the voice of God in the Scripture only, and sincerely beg the guidance of the Holy Spirit in this, they would learn nothing else from it than what we profess.

Therefore, until they return to "the law and the testimony" Isaiah 8:20 — without which, whatever is pretended, there is no light in anyone — we have no more to do than, in laboring to preserve the flock of Christ in the profession of the "faith once delivered to the saints," Jude 1:3 to commit the difference between the word and the Spirit on the one hand, and the light within on the other, to the decision of Jesus Christ at the Last Day.

2. It is from no other root that contempt for the mysteries of the gospel, and preferring other doctrines before them, has sprung up into so much bitter fruit among us. It is by the "Spirit of wisdom and revelation" alone that our minds are enlightened to "know what is the hope of God’s calling, and what are the riches of his glorious grace." What his work is upon our minds in this, and what his work is upon the word itself, will be declared afterward. At present, from what has been proved, it is sufficiently evident that without his special gracious aid and assistance, no man can discern, like, or approve of the mysteries of the gospel. Is it any wonder that persons who avowedly deny most of his blessed operations, are either unacquainted with or dislike those mysteries, preferring what is more suited to their natural understanding and reason? For why should men esteem those things which they do not understand (at least as they should), or make use of the means by which they may be enabled to do so? Therefore, if there are persons of such pride and profaneness as to undertake an inquiry into the Scriptures, to know the mind of God in them, and teach it to others — and do so without prayers and supplications for the teaching, leading, guidance, and assistance of the Holy Spirit, or (which is worse) who condemn and despise all those things as enthusiastic — it may not be expected that they will ever understand or approve of the mysteries that are contained in it. Is it not from this, that both teachers and hearers make so slow a progress in the knowledge of the mysteries of the gospel, or grow so little in the knowledge of our Lord and Savior Jesus Christ? How many there are among us who, for the time and outward means available, have become like babes, and need milk, and not strong meat! Why is it that so many teachers endeavor so little to go on to perfection, but content themselves to dwell on the rudiments or first principles of our profession? Is there not great studying, and little profiting? Great teaching, and little learning? Much hearing, and little thriving? Do we abide in prayer, and abound in prayer as we should, asking for that Spirit who alone can lead us into all truth? For that unction which teaches us all things with assurance and experience? I fear our defect lies here. However, I will say this: that there is no duty which we perform to God in this world that is more acceptable to him, than fervent prayers for a right understanding of his mind and will in his word. For on this depend all the glory we give to him, and the due performance of all our obedience.