01. Chapter I.

Chapter I. The Work of the Holy Ghost in the illumination of the minds of men The subject stated — Preliminary remarks. The principal design of that discourse of which the ensuing treatise is a part, is to declare the work of the Holy Ghost in the illumination of the minds of men — for this work is particularly and eminently ascribed to him — or the efficacy of the grace of God is dispensed by him, Ephesians 1:17-18; Hebrews 6:4; Luke 2:32; Acts 13:47; Acts 16:14; Acts 26:18; 2 Corinthians 4:4; 1 Peter 2:9. The objective cause and outward means of illumination are the subjects at present designed for our consideration; and it will issue in these two inquiries:

1. On what grounds, or for what reason, do we believe the Scripture is the word of God, with divine and supernatural faith, as it is required of us in a way of duty?

2. How or by what means may we come to rightly understand the mind of God in the Scripture, or the revelations that are made to us of his mind and will in this? By illumination in general, as it denotes an effect worked in the minds of men, I understand it to mean that supernatural knowledge which any man may have of the mind and will of God, as revealed to him by supernatural means, for the law of his faith, life, and obedience. And so far as it is comprised in the first of these inquiries, it is the declaration of this which we design at present, reserving the latter inquiry for a distinct discourse by itself. As to the former, some things may be premised:

First. Supernatural revelation is the only objective cause and means of supernatural illumination. These things are commensurate. There is a natural knowledge of supernatural things, which is both theoretical and practical, Romans 1:19; Romans 2:14-15; Romans 5 and there may be a supernatural knowledge of natural things, 1Kng 4.31-34; Exodus 31:2 to Exodus 6:6 But for this supernatural illumination, it is required that its object be things that are revealed only supernaturally, or as revealed supernaturally, 1 Corinthians 2:9-10; 1 Corinthians 7 and it is required that it be worked in us by a supernatural efficiency, or by the immediate efficacy of the Spirit of God, Ephesians 1:17-19; 2Cor 4.6.8 This is what David prays for, Psalms 119:18, "’Reveal,’ or uncover my eyes, bring light and spiritual understanding into my mind, ’that I may behold’, with open face," or as in the Syriac, "with a revealed or uncovered face" (the veil being taken away, 2 Corinthians 3:18), ’wondrous things out of your law.’" The light he prayed for within, merely respected the doctrine of the law without. The apostle fully declares this in Hebrews 1:1 to Hebrews 2:9 The various supernatural revelations that God has made of himself, his mind, and will, from first to last, are the sole and adequate object of supernatural illumination.

Secondly. This divine external revelation was originally given to various persons immediately,10 in various ways (which we have declared elsewhere) — partly for their own instruction and guidance in the knowledge of God and his will, and partly to be communicated to the church by their ministry. So it was granted to Enoch, the seventh from Adam, who upon that grant, prophesied to warn and instruct others, Jude 1:14-15; Jude 11 and to Noah, who thereby became a preacher of righteousness, 2 Peter 2:5; and to Abraham who upon that, commanded his children and household to keep the way of the Lord, Gen 18.19.12 Other instances of a similar kind may be given, Genesis 4:26; Genesis 5:29. 13 And God continued this course for a long time, from the very first promise to the giving of the law, long before any revelations were committed to writing — for the space of two thousand four hundred and sixty years.14 For that long a time, God enlightened the minds of men by supernatural, external, immediate, occasional15 revelations. Various things may be observed about this divine dispensation, such as —

1. That it sufficiently evidenced itself to be from God, to the minds of those to whom it was granted, and the minds also of those to whom these revelations were communicated. During this season, Satan used his utmost endeavors to possess the minds of men with his delusions, under the pretense of divine, supernatural inspirations. For the origin of all his oracles, and emotionalism among the nations of the world, belong to this. There was therefore a divine power and efficacy attending all divine revelations, ascertaining and infallibly assuring the minds of men of their being from God. For if it had not been so, men would never have been able to secure themselves that they were not imposed on them by the crafty deceits of Satan — especially those revelations which contained things that seemed contrary to their reason, such as the command given to Abraham to sacrifice his son, Genesis 22:2.

Therefore, these immediate revelations would not have been a sufficient means to secure the faith and obedience of the church, if they had not carried with them their own evidence that they were from God. What the nature of that evidence was, we will afterwards inquire. For the present I will only say that it was an evidence unto faith, and not to sense; as is that evidence which we now have by the Scripture. It is not like that evidence which the sun gives of itself by its light, which does not need the exercise of reason to assure us of it, for sense is irresistibly affected by it. Rather, it is like the evidence which the heavens and the earth give of their being made and created by God, by his being and power. They do this undeniably and infallibly, Psalms 19:1-2; Rom 1.19-21.16 Yet it is required that men use and exercise the best of their rational abilities in the consideration and contemplation of them. Where this is neglected, notwithstanding their open and visible evidence to the contrary, men degenerate into atheism. God gave these revelations of himself so as to require the exercise of the faith, conscience, obedience, and reason of those to whom they were made; and in this, they gave full assurance of their proceeding from Him. So he tells us that his word differs from all other pretended revelations, as the wheat differs from the chaff, Jeremiah 23:28. Yet it is our duty to try and sift the wheat from the chaff, or we may not evidently discern the one from the other.

2. The things so revealed were sufficient to guide and direct all persons in the knowledge of their duty to God, in all that was required of them in a way of faith or obedience. God from the beginning gave out the knowledge of his will, by various parts and degrees. Yet this was so done, that every age and season had light enough to guide them in the whole obedience required of them, and for their edification in this. They had knowledge enough to enable them to offer sacrifices in faith, as Abel did; and to walk with God, as Enoch did; and to teach their families the fear of the Lord, as Abraham did. The world did not perish for lack of sufficient revelation of the mind of God at any time. Indeed, when we go to consider those divine instructions, which are on record that God granted to these men, we are scarcely able to discern how they were sufficiently enlightened in all that was necessary for them to believe and do; but these instructions were to them "as a light shining in a dark place." 2 Peter 1:19 Set up but a candle in a dark room, and it will sufficiently enlighten it for men to attend to their necessary occasions17 in it. But when the sun has risen and shines through all the windows, the light of the candle grows so dim and useless, it seems strange that anyone could have had an advantage by it. The Sun of Righteousness has now risen upon us, and immortality is brought to light by the gospel.

If we look now at the revelations granted to those of old, we may see there was light in them; yet it yields us little more advantage than the light of a candle in the sun. But for those who lived before this Sun arose, they were a sufficient guide to all duties of faith and obedience; for —

3. During this season, there was a sufficient ministry for declaring the revelations which God made of himself and his will. There was the natural ministry of parents, who were obliged to instruct their children and families in the knowledge of the truth which they had received. And because this began in Adam, who first received the promise, and also whatever was necessary for faith and obedience, the knowledge of it could not be lost without the wilful neglect of parents in teaching, or of children and families in learning. And they had the extraordinary ministry of those whom God entrusted with new revelations for the confirmation and enlargement of those revelations received before. All of them were preachers of righteousness to the rest of mankind. And it may be manifested that, from the giving of the first promise — when divine external revelations began to be the rule of faith and life to the church — to the writing of the law, there was always one or another alive who, receiving divine revelations immediately, was a kind of infallible guide to others. If it was otherwise at any time, it was after the death of the patriarchs, before the call of Moses. During this time all things went into darkness and confusion — for oral tradition alone would not preserve the truth of former revelation. But by whomever these instructions were received, they had a sufficient outward means for their illumination, before any divine revelations were recorded by writing. Yet —

4. This way of instruction, as it was inherently imperfect and liable to many disadvantages, so through the weakness, negligence, and wickedness of men, it proved insufficient to retain the knowledge of God in the world. For under this dispensation, mankind generally fell into their great apostasy from God, and took to the conduct and service of the devil — in the ways, means, and degrees of which I have discussed elsewhere.18 Upon this, God also did not regard them, but "allowed all nations to walk in their own ways," Acts 14:16, "giving them up to their own hearts’ lusts," to "walk in their own counsels," as it is expressed in Psalms 81:12. And although this did not happen without the horrible wickedness and ingratitude of the world, there was then no certain standard of divine truth to which they might resort. And so they broke away from God more easily, through the imperfection of this dispensation. It may be said that, since the revelation of the will of God has been committed to writing, men have apostatized from the knowledge of God — this is evident in many nations of the world, those which professed the gospel for some time, but are now overrun with heathenism, Mohammedanism, and idolatry.

I say, this has not come to pass through any defect in the way and means of illumination, or the communication of the truth to them. Rather, God has given them up to be destroyed for their wickedness and ingratitude; "unless we repent, we will all likewise perish," Romans 1:18; 2 Thessalonians 2:11-12, Luke 13:3. Otherwise, once the standard of the word has been fixed, there is a constant means of preserving divine revelations. This is why —

Thirdly. God has gathered into the Scripture all the divine revelations given by himself from the beginning of the world, and all that will ever be given to the end of this world, which are of general use to the church. This has been done so that the world may be thoroughly instructed in the whole mind and will of God, and directed in all that worship of him, and obedience to him, which is necessary to give us acceptance with him here, and bring us to the eternal enjoyment of him hereafter; for —

1. When God first committed the law to writing, with all those things which accompanied it, he obliged the church to the use of it alone, without additions of any kind. Now, he would not have done this had he not expressed in this — that is, in the books of Moses — all that was in any way needful to the faith and obedience of the church. For he not only commanded them to attend with all diligence to his word as it was then written — for their instruction and direction in faith and obedience, annexing all sorts of promises to their doing so, Deuteronomy 6:6-25 — but he also expressly forbids them, as was said, to add anything to it or to conjoin anything with it, Deu 4.2, 12.32.20 He would not have done this if he had omitted other divine revelations given before, that were in any way necessary to the use of the church. As he added many new ones, so he gathered in all the old from the unfaithful repository of tradition, and fixed them in a writing that was given by divine inspiration.

2. For all other divine revelations which were given to the church for its use in general under the Old Testament, they are all comprised in the books following it;21 nor was this ever questioned, that I know of, by anyone pretending22 to sobriety — though some, who would be glad of any pretense against the integrity and perfection of the Scripture, have fruitlessly wrangled about the loss of some books, which they can never prove concerning any book that was certainly of a divine origin.

3. The full revelation of the whole mind of God, to which nothing pretending to this is ever to be added, was committed to and perfected by Jesus Christ, Heb 1.1-2.23 The revelations of God made by him, whether in his own person or by his Spirit to his apostles, were also committed to writing by divine inspiration. This is expressly affirmed concerning what he delivered in his own personal ministry, Luke 1:4, Acts 1:1, John 20.31;24 and it may be proved by compelling arguments concerning the rest of them.

Hence, as the Scriptures of the Old Testament were closed with a caution and admonition to the church to adhere to the law and testimony, threatening a curse for the contrary, Malachi 4:4-6; so also the writings of the New Testament are closed with a curse on anyone who presumes to add anything more to it, Rev 22.18.25 Therefore —

Fourthly. The Scripture has now become the only external means of divine supernatural illumination, because it is the only repository of all divine supernatural revelation.26 The pretenses of tradition, as a collateral means of preserving and communicating supernatural revelation, have so often proved false, that I will not further press their impeachment. Besides, I intend those in this discourse, by whom it is acknowledged that the Bible is the only sufficient and perfect treasury of divine revelations. And what has been offered by anyone to weaken or impair the Bible’s esteem, by taking away from its credibility, perfection, and sufficiency, as to all its own proper ends, has brought no advantage to the church, nor benefit to the faith of believers. Yet —

Fifthly. In asserting that the Scripture is the only external means of divine revelation, I do not assert that it is exclusive of those institutions of God which are subordinate to it, and appointed as means to make it effectual to our souls; such as —

1. Our own personal endeavors are required for this purpose, in reading, studying, and meditating on the Scripture, so that we may come to a right apprehension of the things contained in it. It is known to all how frequently this duty is pressed upon us, and what promises are annexed to performing it.27 Without this, it is in vain to expect illumination by the word — and therefore, we may see many living and walking in extreme darkness, when the word is near them everywhere. Bread, which is the staff of life, will nourish no man who does not provide and feed on it; no more would manna, unless it was gathered and prepared. This is evident, considering our own nature and the nature of divine revelations, and what is necessary to apply one to the other. For God instructs us in his mind and will — as we are men — in and by the rational faculties of our souls. Nor is an external revelation capable of making any other impression on us than what is received in this way. Therefore, when I say that the Scripture is the only external means of our illumination, I include in this all our own personal endeavors to come to the knowledge of the mind of God in it — this will be spoken to afterwards.

Those who, under any pretenses, keep, drive, or dissuade men from reading and meditating on the Scripture, take an effectual course to keep them in and under the power of darkness.

2. The mutual instruction of one another in the mind of God, out of the Scripture, is also required for this. For we are obliged by the law of nature to endeavor for the good of others in various degrees — such as our children, families, neighbors, and all those with whom we interact. This is the principal good, absolutely considered, that we can communicate to others: namely, to instruct them in the knowledge of the mind of God. This whole duty, in all its degrees, is represented in this command: "You shall teach my words diligently to your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up," Deuteronomy 6:7. Thus, when our Savior found his disciples talking about the things of God by the wayside, he instructed them as a private man, in the sense of the Scripture.28 And the neglect of this duty in the world — which is so great a duty that the very mention of it, or the least attempt to perform it, is a matter of scorn and reproach — is one cause of that great ignorance and darkness which still abounds among us. But the nakedness of this folly, by which men would be considered Christians despite their open contempt of all Christianity duties, will be laid open in due time.

3. The ministry of the word in the church is that which is principally included in this assertion. The Scripture is the only means of illumination; but it becomes a means principally by the application of it to the minds of men in the ministry of the word.29 The church and its ministry are the ordinances of God to this end: so that his mind and will, as revealed in the word, may be made known to the children of men, by which they are enlightened. That church and ministry in which this is not the first and principal design and work, is neither appointed by God nor approved by him. Men will one day find themselves deceived in trusting to empty names; it is duty alone that will be comfort and reward, Dan 12.3.30

Sixthly. Two things are required so that the Scripture, which thus contains the whole of divine revelation, may be a sufficient external cause of illumination to us:

1. That we believe the Scripture is a divine revelation — that is, the word of God, or a declaration of himself, his mind and will, immediately proceeds from him; or that it is of a pure divine origin, proceeding neither from the folly or deceit of men, nor from their skill or honesty.31

It tenders no light or instruction under any other notion than as it comes immediately from God — "not as the word of men, but as it is in truth, the word of God," 1 Thessalonians 2:13. And whatever anyone may learn from or by the Scriptures, under any other consideration, it does not belong to the illumination we inquire after.32

2. That we understand the things declared in it, or the mind of God as revealed and expressed in it. For if it were given to us as a sealed book which we cannot read — either because it is sealed or because we are ignorant and cannot read — whatever visions or means of light it has, we will have no advantage by it, Isa 29.11-12.33 It is not only the words themselves of the Scripture, but our understanding them, that gives us light: the opening of the door, "the entrance of your word gives light," Psalms 119:130. It must be opened, or it will not enlighten. So the disciples did not understand the testimonies of the Scripture concerning the Lord Christ, they were not enlightened by them, until he expounded them to them, Luk 24.27, 45.34 And we have the same instance in the eunuch and Philip.35 To this very day the nation of the Jews hold the scriptures of the Old Testament and their outward letter in such esteem and veneration, that they even adore and worship them; yet they are not enlightened by it. And the same has happened among many who are called Christians, or else they could never embrace such foolish opinions, and practice such idolatries in worship, as some of them do; yet they enjoy the letter of the gospel. This brings me to my design, which we thus far have been making our way to: it is to show that both these things are from the Holy Ghost — namely, that we truly believe the Scripture is the word of God, and that we savingly understand the mind of God in it; both of which belong to our illumination.

First, I will inquire into how, and the ground on which, we come to believe in a due manner, that the Scripture is the word of God. For I suppose it will not be denied, and it will afterwards be proved, that this is required of us in a way of duty: namely, that we believe the Scripture is the word of God, with divine and supernatural faith. And our first inquiry will be what the work of the Spirit of God is in this.

Secondly, we see by experience that all who have or enjoy the Scripture do not yet understand it, nor do they come to a useful, saving knowledge of the mind and will of God revealed in it. And so our other inquiry will be this: how we may come to understand the word of God rightly, and what the work of the Spirit of God is in the assistance he affords us to that purpose. With respect to the first of these inquiries — to which the present discourse is singly designed — I affirm that, it is the work of the Holy Spirit to enable us to believe that the Scripture is the word of God, or the supernatural, immediate revelation of his mind to us; and to infallibly evidence it to our minds in such a way that we may spiritually and savingly acquiesce in this. Some, mistaking this proposition, seem to suppose that we resolve all faith into private suggestions of the Spirit, or into deluding pretenses of it. And some (it may be) are ready to apprehend that we confound the efficient cause and the formal reason of faith or believing,36 rendering all rational arguments and external testimonies useless. But indeed, there is not, nor will there be, any occasion given for these fears or imaginations. For we will plead nothing in this matter except what is consonant to the faith and judgment of the ancient and present church of God, as will be fully evidenced in our progress. I know some have discovered other ways by which the minds of men, they suppose, may be sufficiently satisfied in the divine authority of the Scripture. But I have tasted their new wine and I do not desire it, because I know the old wine is better, even though what they plead has its use in its proper place.