17. Chapter IV.
Chapter IV. The work of the Holy Spirit in the illumination of our mind The special work of the Holy Spirit in the illumination of our minds for understanding the Scripture, declared and vindicated — Objections proposed and answered — The nature of the work asserted — Psalms 119:18; Ephesians 1:18; Luke 24:45, 1 Peter 2:9; Colossians 1:13, 1 John 5:20, explained and vindicated.
I suppose we have sufficiently confirmed our first general assertion concerning the necessity of a special Work of the Holy Ghost in the illumination of our minds, to make us understand the mind of God as revealed in the Scripture.
What we now proceed to show is the special nature of his work in this. And I will take occasion to do this from the consideration of an objection laid against the whole of what we affirm, which was touched on before. For it is said that there is no need for this endeavor.
"All men acknowledge that the aid of the Spirit of God is necessary to the study and interpretation of the Scripture; and so it is for all other undertakings that are good and lawful. And in this consists the blessing of God upon man’s own diligence and endeavors. If this is what is intended, namely, the blessing of God upon our endeavors in the use of means, it is granted. But if anything else is designed, it does nothing but to remove all industry in the use of means, and to reject all helps of reason and learning, which in the end is to reduce it to pure emotionalism." 256
Ans. 1. Whether assigning his own work to the Spirit of God takes away or weakens the use of other means for the right interpretation of the Scriptures, will be tested when we come to examine those ways and means. At present I will only say that we establish them — for by assigning them to their proper place and use, we manifest their worth and necessity. But those who advance any of those means into the place of, and to the exclusion of, the operation of the Holy Spirit, destroy those means; or they render them unacceptable to God and useless to the souls of men. We will therefore manifest that what we assign in this matter to the Holy Spirit, renders all our use of proper means indispensably necessary to the right interpretation of the Scripture, in a way of duty. And so far as I can understand, the principal reason why some deny the necessity of the work of the Holy Spirit in this, is because they do not like those means whose necessary use arises from an admission of the Spirit’s work. But thus it has fallen out in other things. Those who have declared anything either of the doctrine or the power of the grace of the gospel, have been maligned as opposing the principles of morality and reason. When in truth, it is on those grounds alone that their true value can be discovered and their proper use directed. So by preaching faith in Christ, with righteousness and justification by faith, the apostle was accused of having made the law void. Yet without his doctrine, the law would have been void, or of no use to the souls of men. So he pleads, Romans 3:31, "Do we then make void the law through faith? God forbid: indeed, we establish the law." So to this day, these are supposed to be inconsistent:
justification by the imputation of the righteousness of Christ, and the necessity of our own obedience; the efficacy of divine grace in conversion, and the liberty of our own wills; the stability of God’s promises, and our diligent use of means. So it is here also: the necessity of the communication of spiritual light to our minds to enable us to understand the Scriptures, and the exercise of our own reason in the use of external means, are looked at as irreconcilable. The apostle says, "Do we make void the law through faith? Indeed, we establish it;" though he did not do it in that place, nor for those ends that the Jews would have had and used it. So too, we may say, "By asserting the righteousness of Christ, do we make void our own obedience? By the efficacy of grace, do we destroy the liberty of our wills? By the necessity of spiritual illumination, do we take away the use of reason? Indeed, we establish them." We may not do it in such a way or in such a manner as some would fancy, which would render them all really useless on our part; but we do it in clear consistency with, and in proper subservience to, the work of God’s Spirit and grace.
Ans. 2. What in particular lies before us is to remove that pretense of some, that we need no other assistance of the Spirit of God for the right understanding of the Scripture, but only his general blessing on our own endeavors. To this end, two things are to be inquired into:
(1.) What description is given of this work in the Scripture, and what its effects are in our minds in general;
(2.) What the nature of it is in particular.
(1.) The work itself is variously expressed in the Scripture. It is that which (whether we will it or not) we must be determined by in things of this kind. And the variety of expression serves both to confirm its truth and illustrate its nature.
[1.] It is described as opening our eyes, Psalms 119:18; enlightening the eyes of our understanding, Ephesians 1:18. This opening of our eyes consists in the communication of spiritual light to our minds by the preaching of the word, as it is declared in Acts 26.17-18.257 And the expression, though metaphorical in part, is eminently instructive in the nature of this work. For suppose we have the nearest and best-disposed presentation of any object to our bodily eyes, with an external light properly suited to discover it. Yet, if our eyes are blind, or closed beyond our own power to open them, we cannot rightly discern it. Therefore, suppose the divine truths of supernatural revelation are presented to our minds; and it is done in ways and by means that are suited to its conveyance to our minds — which is done in the Scripture, and by the ministry of the church, with other outward means. Yet, without this work of the Spirit of God, called "opening our eyes," we cannot discern it in a due manner. If this is not what is intended in this expression, then it is in no way instructive; rather, it is suited to lead us into a misunderstanding of what is declared and of our own duty. So it is plainly expressed in Luke 24:45, "Then he opened their understanding, that they might understand the Scriptures." None, I suppose, will deny that it is the work of the Spirit of God to thus open our eyes, or to enlighten our understandings — for this would be to deny the express testimonies of the Scripture, which are frequently reiterated. But some say he does this by the word only, and the preaching of it. No work of his, they say, is necessary to this, or to make us rightly discern the mind of God in the Scripture, other than having it proposed to us in a due manner — provided we purge our minds from prejudices and corrupt affections. And this is the work of the Spirit, in that he is the author of the Scriptures, which he makes use of for our illumination.
It is granted that the Scripture is the only external means of our illumination; but in these testimonies, it is considered only as the object of this illumination. They express a work of the Spirit or grace of God upon our minds, with respect to the Scripture as its object: "Open my eyes, that I may behold wondrous things out of your law." The law or the Scripture, with the "wonderful things" contained in it, are the things to be known, or discovered and understood. But the means enabling us to do this, is an internal work upon our minds themselves, which is plainly expressed in distinction from the things to be known. This is the sum of what we plead. There is an efficacious work of the Spirit of God opening our eyes, enlightening our understandings or minds, to understand the things contained in the Scripture, distinct from the objective proposition of those things in the Scripture itself. The testimonies that are urged, fully confirm this.
[2.] It is expressed as a translation out of darkness into light: "He has called us out of darkness into his marvellous light," 1 Peter 2:9; "delivered us from the power of darkness," Colossians 1:13; by which we who were "darkness, become light in the Lord," Ephesians 5:8. What is intended in these and like testimonies, is the removal of the inward darkness of our minds by the communication of spiritual light to them, and not merely the objective revelation of truth in the Scripture. I have proved this at large elsewhere, and therefore I will not insist on it again.
[3.] It is directly called giving us an understanding: "We know that the Son of God has come, and has given us an understanding, that we may know him that is true," 1 John 5:20. The object of our understanding, or what we know, is "him that is true." God himself, specifically the Father, is primarily intended in this expression. For in the following words there is mention of "his Son Jesus Christ," who in like manner is said to be "true," because of his unity in essence with the Father. And therefore it is added, "This is the true God." But we are also to know what concerns our being "in him," and to know him as he is "eternal life." These things contain the substance of all evangelical revelations which, one way or another, depend on them, and are resolved into them. To know the mind of God as revealed in the Scripture, is to know the Father, "the only true God," John 17:3, and also the Son as "the true God," 1 John 5:20 in the unity of the same essence; to know "that eternal life which was with the Father," 1 John 1:2, as to the eternal counsel and preparation of it, and which is in the Son 1 John 5:11 for its actual communication to us; and to know our being in him by participation in this 2 Peter 1:4 — which are the things we mentioned. Especially these things are intended, for they are "foolishness" to corrupted reason, and as such they are rejected by it, 1Cor 1.23-24, 2.14.258 We are to inquire into two things with reference to this knowledge:
1st. What we are to have to enable us for it: and that is an understanding.
2dly. How we come by it: It is given to us by the Son of God.
1st. What we have is, dianoia [NT:1271]. This word in all other places of the New Testament constantly denotes the essential faculty of our souls, which we call understanding.259 And in the Scripture it seems to be distinguished from the mind, with respect to actual exercise only. The mind in its exercise is our understanding. But it cannot be the natural and essential faculty of our souls that is intended here. For although our natures are corrupted by sin, and are not repaired except by Jesus Christ, neither that corruption, nor its reparation, denotes the destroying or new creation of this being, or the nature of those faculties, which continue the same in both estates. Therefore, the understanding mentioned here is no more than a power and ability of mind with respect to what is proposed to us, to receive and apprehend it in a due manner. We are not able of ourselves to know Him that is true, and the eternal life that is in Him, unless he has enabled us for it. For this understanding is given to us to the end that we may know him.
Therefore, we cannot know whatever is proposed to us in the gospel, or in any divine revelation concerning these things (at least as we ought to), unless the understanding mentioned here is given to us; for by this alone do we come by it.
2dly. It is given to us. It is evident from every place in the Scripture where it is used, that what is intended in this word, of giving from God, is a real and effectual communication to us of the thing that is said to be given. Some contend that God is said to give things to us when he does what lies in him,260 so that we may enjoy them, even though we are never made partakers of them. But assigning this way and manner to God, of doing what lies in him, where the effect intended does not ensue, and is not strictly restrained to outward means, is scandalous and fit to be dragged from Christian theology. God says, "What more could have been done to my vineyard, that I have not done?" Isaiah 5:4. But the expression plainly has a double limitation:
(1st.) It is limited to the use of outward means only, which God speaks of in that place, and from which he elsewhere plainly distinguishes his giving them a new heart and a new spirit, so they will all know him and all be taught by him.
(2dly.) It is limited to the use of those outward means that were then established, as the only way for that season. For even in respect to those means, he did more for his vineyard when he granted the gospel to it. But is it possible that any man thinks or believes that God cannot really collate 261 grace and mercy on the souls of men when he pleases? Is it not as easy for him, upon our restoration by Christ, to implant habits of grace in our souls, as it was at first to create us in original rectitude and righteousness? Therefore, though we may question what God does and has done in this matter, as he has revealed it in his word, to say that he does in anything only what lies in him, even though the things which he affirms he will do are not effected, is defective both in truth and piety. When he says he has done such a thing, or that he will do it, for us to then say, "No, he has not done it, or he will not do it; but he has done or will do only what lies in him, that it may be so, though it never is so, nor has been so" — is to make him altogether like ourselves. But on this ground, some pretend that the Son of God is said to have given men understanding, because he has done what is requisite on his part, in the declaration of the gospel, that we may have it, whether we ever have it or not.262 But —
(1st.) What he is said to have done, he had at least a design to do; and if he had such a design, then why does it not take effect? "It is," they say, "because of the unwillingness of men to turn to him, and other vicious habits of their minds, which hinder them from receiving instruction." But if this is so, then —
[1st.] It is supposed that men in their teachings can give us an understanding as well as the Son of God; for they may teach men the knowledge of the gospel if they are willing to learn, and if they have no darling lusts or vicious habits of mind to hinder them from learning.
[2dly.] Seeing that he has taken this work on himself, and designs its accomplishment, cannot the Son of God by his grace remove those vicious habits of the minds of men, so that they may understand these things? If he cannot, why does he take upon himself what he cannot effect? If he will not, why does he promise to do what can never be done without doing what he will not do? And why is he said to do (as he is, according to this interpretation of the words) that which he has not done, and which he will not or cannot do?
(2dly.) Giving an understanding, in this place, is plainly distinguished from the proposition of the things to be understood; it consists in an ability to comprehend and know the doctrine of the gospel.
(3dly.) Again, the words used here, of giving understanding, may indeed express the actings or operations of men towards others, when what is intended is an external proposal of things to be understood, with the due use of means. Yet, if under their teaching, men do not learn or comprehend the things in which they are instructed, then these teachers cannot properly be said to have given them an understanding of them, with respect to their moral operation to that end; they have only endeavored to do so. But when this phrase of speech is used to express a divine operation — which doubtless may be really physical, and so absolutely efficacious — to then interpret it as concerning an endeavor that may or may not succeed, is not suitable to those thoughts which become us concerning divine operations. Nor was there any reason why the apostle should emphatically assign this work to "the Son of God" — and do that as he is "the true God and eternal life" — if no more is intended than a work of the same nature and kind as what a man might do. If this were the sense of the words, then it is from ourselves, and not from the Son of God, that there is any truth in those words as to giving understanding. For it seems he might do what lies in him to give understanding, and yet no one in the world ever has an understanding of the nature intended. For if it may be so with any one to whom he is said to give an understanding, as it professedly is with most (who have none), then it may be so with all. Not to further debate these things at present, but so excellent a grace and mercy towards the souls of men is expressly attributed here to the Son of God as its author — namely, that he gives us an understanding that we may know him which is true — that I cannot think the Scripture is interpreted to his glory by those whose exposition of this passage consists in nothing but endeavors to prove that, indeed, he does not give such an understanding.
[4.] The Spirit’s work is expressed by teaching, leading, and guiding into the truth, John 6:45; John 16:13, 1 John 2:20; 1 John 2:27; — these verses have been explained before. And two things are supposed in this expression of teaching:
1st. A mind capable of instruction, leading, and conduct. The nature must be rational, and able to comprehend the means of instruction which can be so taught. Therefore, we not only grant in this the use of the rational faculties of the soul, but we require their exercise and utmost improvement. If God teaches, we are to learn; and we cannot learn except in the exercise of our minds. It is pretended in vain that God’s communication of a supernatural ability to our minds, and our exercise of them in a way of duty, are inconsistent, because indeed they are inseparable in all that we are taught by God. For at the same time that he infuses a gracious ability into our minds, he proposes the truth to us on which that ability is to be exercised. And if these things are inconsistent, the whole real efficacy of God in the souls of men must be denied — which is to rob him of his sovereignty. But we speak now of natural ability to receive instruction, to be taught, with the exercise of this ability in learning. For these are assumed in the expression of the communication of a spiritual ability by teaching.
2dly. A teaching suited to that ability is promised or asserted. Three ways of this teaching are pleaded:
(1st.) Some say it consists in a Theopneustia,263 an immediate infallible inspiration and afflatus, of the same nature as that of the prophets and apostles of old. But,
[1st.] This would remove the distinction between the extraordinary and ordinary gifts of the Spirit, so fully asserted in the Scripture, as we will declare elsewhere. And if it were so, God did not place in the church "some prophets," seeing that all were prophets, and were always to be so.
[2ndly.] It brings in a neglect of the Scripture, and levels it to the same state and condition as the conceptions of everyone who would pretend to this inspiration.
[3dly.] The pretense visibly confutes itself in the manifold mutual contradictions of those who pretend to it; and upon that, [4thly.] It would be a principle, first of confusion, then of infidelity, and so lead to atheism.
[5thly.] The prophets themselves did not have the knowledge and understanding of the mind and will of God which we inquire after by their immediate inspirations. To them, these were like the written word to us; but they had it by the same means as we have it, 1Pet 1.10-11.264 Hence they so frequently and fervently prayed for understanding, as we have seen in the instance of David. Therefore,
(2dly.) Some say this teaching consists only in the outward preaching of the word, in the ministry of the church and other external means of its application to our minds. But there is not one of the testimonies insisted on, in which this promised teaching of God is not distinguished from the proposition of the word in its outward dispensation, as was proved.
Besides, everyone who enjoys this teaching (that is, who is taught by God) really believes and comes to Christ by it: John 6:45, "It is written in the prophets, And they will all be taught by God. Every man therefore that has heard, and has learned from the Father, comes to me," says our blessed Savior. But it is not, nor ever was this way with all those towards whom the most powerful and cogent means of outward instruction are or have been used. Therefore,
(3dly.) This teaching is an internal work of the Spirit, giving light, wisdom, understanding, to our minds. So it is spoken of and promised in a special manner, distinct from the outward work of the dispensation of the word, and all the efficacy of that word singly considered. One testimony will serve this purpose, which has been pleaded and vindicated already. It is by an unction that we are thus taught, 1 John 2.20, 27.265 But the unction consists in a real communication of supernatural gifts and graces, of which supernatural light is particularly necessary to this end. The communication of them all, in all fullness, to Jesus Christ the head of the church, was his unction, Hebrews 1:9; Isa 61.1.266 Therefore, our unction consists in the real sharing of them, in our measure, by which we are taught.
It is granted that this teaching is such that it regards our own industry in the use of means appointed to this end, so that we may know the mind of God in the Scripture. Yet it is such that it includes an inward effectual operation of the Holy Spirit, concomitant with the outward means of teaching and learning. When the eunuch read the prophecy of Isaiah, he affirmed that he could not understand it unless someone guided him. Upon this, Philip explained the Scripture to him. But it was the Holy Ghost that opened his heart so that he might understand it; for so he opened the heart of Lydia, without which she would not have understood the preaching of Paul, Acts 16.14.267 Therefore, in our learning, under the conduct or teaching of the Spirit, the utmost diligence in the exercise of our own minds is required of us. And where men are defective in this, they are said to be, Hebrews 5:11, "dull of hearing,"268 or slow in the improvement of the instruction given to them. It is a senseless thing to imagine that men would be diverted from the exercise of the faculties of their minds, merely because they are enabled to use them to good purpose or successfully, which is the effect of this internal teaching.
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[5.] It is expressed by shining into our hearts: "God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Corinthians 4:6. Jesus Christ is the "image of the invisible God, the brightness of his glory, and the express image of his person." And that is because of the illustrious representation of all divine excellencies that is made both in his person and in his mediation. The person of the Father is the eternal fountain of infinitely divine glorious perfections; and they are all communicated to the Son by eternal generation. All of them are essentially in his person as the Son of God, absolutely; they are substantially in his person as God-man, as vested with his offices, in opposition to all types and shadows; and they are accidentally in the mirror of the gospel, by revelation — really, but not substantially — for Christ himself is the body, the substance of all. He is represented to us in the mirror of the gospel as the image of God; and in this are we called to behold the glory of God in him, 2 Corinthians 3:18. The meaning is that the truth and doctrine concerning Jesus Christ, his person and mediation, is so delivered and taught in the gospel, that the glory of God is eminently represented by it; or what we are to know of God, his mind and will, is revealed in this gospel, as he is declared by and in Jesus Christ. But why is it, then, that all to whom the gospel is preached do not thus behold "the glory of God in the face of Jesus Christ"? Or why is it that all to whom the gospel is preached or declared do not apprehend and understand the truth, and reality, and glory, of the things revealed or proposed? — that is, why do they not understand the mind and will of God as revealed in the gospel? The apostle assigns two reasons for this:
1st. From what hinders understanding in many;
2dly. From what is necessary for anyone, that they may understand:
1st. The first is the efficacy of the temptations and suggestions of Satan, by which their minds are filled with prejudices against the gospel and its doctrine. Being blinded by these, they can see nothing of beauty and glory in it; so they certainly do not rightly apprehend it: 2 Corinthians 4:4, "The god of this world has blinded the minds of those who do not believe, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." This is acknowledged by all to be an obstacle against the right understanding of the gospel. Unless the mind is freed from those prejudices which are the effects of such blinding efficacy of the suggestions of Satan, men cannot attain to the true knowledge of the mind of God in this. We will show afterward how these prejudices are removed. But if the mind is free, or freed from them, then it is assumed by some that there is need of no more than the due exercise of the mind’s faculties, with diligence for that end; nor is anything else required for it. It is true, in the ordinary dispensation of divine grace, this is required of us; but the apostle adds —
2dly. That there must be, moreover, a divine light shining into our hearts, to enable us for this; — at least, he adds that this was granted to those who then believed. And if we do not have it as they did, then I fear we do not believe in the same manner as they did. Therefore, although there is in the gospel and its doctrine, an illustrious representation of the glory of God in Christ, we are not able to discern it of ourselves until, by an act of his almighty power, the Holy Spirit irradiates our minds, and implants a light in them suited to this. Someone who does not behold "the glory of God in the face of Jesus Christ" in the gospel, does not understand the mind and will of God as revealed in this, in a due manner. I suppose this will be granted, seeing that both these things are but one and the same, variously expressed. But we cannot do this of ourselves; for there is an internal work of God upon our minds that is necessary to this. This too is expressed in the words used. It is his shining into our hearts to give the light of this knowledge to us. There is a light in the gospel, "the light of the glorious gospel of Christ," 2 Corinthians 4:4; but there must be a light also in our hearts, or we cannot discern it.269 And this is no natural light, or a light that is common to all. But it is a light that, by way of grace, is given to those who believe. And it is worked in us by the same kind of efficiency as God created light with, at the beginning of the world — namely, by a productive act of power. It is evident, therefore, that the light in our hearts which God communicates to us so that we may have the true knowledge of his mind and will in the gospel, is distinct from that light of truth which is in the gospel itself. The one is subjective, the other is objective only; the one is worked in us, the other is proposed to us; the one is an act of divine power in us, the other is an act of divine grace and mercy towards us.
There are other ways by which this operation of the Holy Spirit in the illumination of our minds is expressed. The instances given and testimonies considered are sufficient for our purpose. What we are proving is that there is more required for a useful apprehension and understanding of the mind of God in the Scripture, than the mere objective proposal of it to us, and our diligent use of outward means to come to the knowledge of it. Yet, as we will show, this is from the Holy Spirit also. The denial of this, by just consequence, voids the principal means by which we may come to such an understanding — namely, frequent and fervent prayers for the aid and assistance of the Holy Spirit. So too, no tolerable account can be given of the mind of God and the meaning of the Scripture in the passages insisted on. And certainly, if we cannot understand the way and manner of the operation of the Holy Spirit in this, it would be much better to captivate our understanding to the obedience of faith, than to wrest270 and pervert the Scripture, or debase the spiritual sense of it, in order to comply with our own conceptions and apprehensions. But we have in this the testimony of those that believe, in their own experience, who both value and acknowledge this grace and privilege to the glory of God. We have multiple instances of those who are destitute of that skill which would enable them to make use of assorted external means — means which are of great advantage in their proper place. Yet by virtue of this divine teaching, they are wise in the things of God beyond what some others with all their skill can attain to.
(2.) Moreover, the effect of this work of the Holy Spirit on the minds of men, evidences what its nature is. And this too is variously expressed; such as —
[1.] It is called light: "You were sometimes darkness, but now you are light in the Lord," Ephesians 5:8. The introduction of light into the mind is the proper effect of illumination. Men in their natural estate are said to be darkness — the abstract for the concrete — to express how deeply the mind is affected with it. For as our Savior says, "If the light that is in you is darkness" (as it is in those who are "darkness"), "how great is that darkness!" Matthew 6:23. Men are subject to be mistaken in this, supposing (as the Pharisees did) that they see, when they are blind. He therefore gives this caution: "Take heed, therefore, that the light which is in you is not darkness," Luke 11:35. For men are apt to please themselves with the working and improvement of their natural light, which in its issue will prove to be but darkness with respect to spiritual things. And while they are under the power of this darkness — that is, while their minds are deeply affected with their natural ignorance — they cannot perceive spiritual things, 1 Corinthians 2:14, not even when they are most evidently proposed to them. For although "the light shines in darkness," or casts its beams in the evidence and glory of spiritual truth, "the darkness comprehends it not," John 1:5. But by this work of the Holy Spirit, we are made "light in the Lord." Light in the mind is a spiritual ability to discern and know spiritual things, as declared in 2Cor 4.6.271 This is bestowed on us and communicated to us by the Holy Spirit. There is a real difference between light and darkness; and it is our minds that are affected with them, Luke 11:35. Removal of the one and the introduction of the other, are things that are not absolutely in our own power: the one who is "darkness" cannot make himself "light in the Lord."
Whatever he may do by way of disposition or preparation, by way of duty and diligence, in the utmost improvement of the natural faculties of his mind, no man will ever rise to it under the power of this darkness, because of the insuperable prejudices and corrupt affections it fills the mind with. Yet the introduction of this light is an act of Him who opens the eyes of our understandings and shines into our hearts. Without this light, no man can understand the Scripture as he should. I will not argue about what those who are in darkness see or behold. The expulsion of spiritual darkness out of our minds, and the introduction of spiritual light into them, is an effect of the immediate power of the Spirit of God. It is a work so great that those who were "darkness," whose "light was darkness," are made "light in the Lord" by it. To ascribe other low and metaphorical senses to the words, is to corrupt the Scripture, and to deny the testimony of God. For he produces this light in us by the same power, and the same manner of operation, by which he brought light out of darkness at the creation of all things. It is by this way and means alone, that we attain the "knowledge of God in the face of Jesus Christ," 2 Corinthians 4:6 or the revelation of his mind and will in the gospel.
[2.] It is called understanding. So the psalmist prays, "Give me understanding, and I will keep your law," Psalms 119:34. So the apostle speaks to Timothy, "Consider what I say; and may the Lord give you understanding in all things," 2 Timothy 2:7. Besides his own consideration of what was proposed to him, which includes the due and diligent use of all outward means, it was moreover necessary that God should give him understanding by an inward effectual work of his Spirit, so that he might comprehend the things in which he was instructed. And the desire for this, as that without which there can be no saving knowledge of the word, nor any advantage by it, the psalmist expresses emphatically, and with great fervency of spirit, in Psalms 119:144, "The righteousness of your testimonies is everlasting: give me understanding, and I will live." Without this he knew that he could have no benefit by the everlasting righteousness of the testimonies of God. All understanding, however it is abused by most, is indeed the work and effect of the Holy Ghost, for "the inspiration of the Almighty gives understanding," Job 32:8. So this is spiritual understanding, in a special manner. And included in this "understanding" is both the ability of our mind, and the due exercise of it. That the saints of God have prayed with so much earnestness that God would give them understanding of his mind and will as revealed in the word, along with His reiterated promises that he would so do, have more weight with me than all the disputes of men to the contrary. There is no further argument necessary to prove that men do not understand the mind of God in the Scripture in a due manner, than their supposition and confidence that they can do so without the communication of a spiritual understanding to them by the Holy Spirit of God — which is so contrary to the Scripture’s plain, express testimonies.
[3.] It is called wisdom; for by this work on the minds of men they are rendered "wise unto salvation." 2 Timothy 3:15 So the apostle prays for the Colossians, "that God would fill them with the knowledge of his will in all wisdom and spiritual understanding," Colossians 1:9. These things may be the same, and the latter be exegetical of the former. If there is a difference, "wisdom" respects things in general, in their whole system and complex; "understanding" respects particulars as they are to be reduced to practice. Therefore, the "spiritual understanding" which the apostle prays for, respects the mind of God in special or particular places of the Scripture; and "wisdom" is a skill and ability in the comprehension of the whole system of his counsel as revealed in it. The one who is thus made wise, and he alone, can understand the things of God as he should.272 Men may pride themselves on their learning, natural abilities, fruitful inventions, tenacious memories, various fancies, plausibility of expression, with long study and endeavors — things that are good and praiseworthy in their kind and order. And yet, unless they are made wise by the Spirit of God, they will scarcely attain a due acquaintance with God’s mind and will. For this effect of that work is also expressly called "knowledge." 273 Thus, without this, we cannot have what is properly called knowledge.274 This is the second thing designed in this discourse. In the first it was proved in general that there is an effectual operation of the Spirit of God on the minds of men, enabling them to perceive and understand the supernatural revelations of the Scripture when it is proposed to them. And in the second it was declared what the nature of that work is, and what its effects are on our minds. I have treated both of them merely from Scripture testimony. For we would seek in vain any other way or means for what we ought to apprehend and believe in this. Nor is the force of these testimonies to be eluded by any distinctions or evasions whatsoever. Nor, while the authority of the Scripture is allowed, can any men more effectively evidence the weakness and depravation of their reason, than by contending that in exercising it, they can understand the mind and will of God as revealed in this Scripture, without the special aid and illumination of the Spirit of God. Nor can any man, on that supposition, and with any wisdom or consistency in his own principles, make use in a way of duty, of the principal means by which we may so understand them. This will more fully appear afterward.