6. Chapter I. The Work of the Holy Ghost in the illumination of the minds of men
Chapter I. The Work of the Holy Ghost in the illumination of the minds of men T he 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, Eph 1.17-18; Heb 6.4; Luk 2.32; Acts 13.47,
16.14, 26.18; 2Cor 4.4; 1Pet 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, Rom 1.19, 2.14-15; 1 and there may be a supernatural knowledge of natural things, 1Kng 4.31-34; Exo 31.2-6. 2
But for this supernatural illumination, it is required that its object be things that are revealed only supernaturally, or as revealed supernaturally,
1Cor 2.9-10; 3 and it is required that it be worked in us by a supernatural efficiency, or by the immediate efficacy of the Spirit of God, Eph 1.17-19;
2Cor 4.6. 4 This is what David prays for, Psa 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, 2Cor 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 Heb 1.1-2. 5 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, 6 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; 7 and to Noah, who thereby became a preacher of righteousness, 2Pet 2.5; and to Abraham who upon that, commanded his children and household to keep the way of the Lord, Gen 18.19. 8 Other instances of a similar kind may be given, Gen
4.26, 5:29. 9 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. 10 For that long a time, God enlightened the minds of men by supernatural, external, immediate, occasional 11 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, Gen 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, Psa 19.1-2; Rom 1.19-21. 12 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, Jer 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." 2Pet 1.19 Set up but a candle in a dark room, and it will sufficiently enlighten it for men to attend to their necessary occasions 13 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. 14 Upon this, God also did not regard them, but "allowed all nations to walk in their own ways," Act 14.16, "giving them up to their own hearts' lusts," to "walk in their own counsels," as it is expressed in Psalm 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," Rom 1.18; 2Thes 2.11-12, Luk 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, Deu 6.6-7 15 — 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. 16 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; 17 nor was this ever questioned, that I know of, by anyone pretending 18 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. 19 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, Luk 1.4, Acts 1.1, Joh 20.31; 20 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, Mal 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. 21
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. 22 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. 23 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," Deu 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. 24 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. 25 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. 26
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. 27
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," 1Thes 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. 28
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. 29 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," Psa
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. 30 And we have the same instance in the eunuch and Philip. 31 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, 32 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.
1. Rom 1:19 because what may be known of God is manifest in [men], for God has shown it to them. Rom 2:14 for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)
2. 1Kng 4:31 For he was wiser than all men-- than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations. 32 He spoke three thousand proverbs, and his songs were one thousand and five. 33 Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish. 34 And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon. Exo 31:2 "See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. 3 "And I have filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship, 4 "to design artistic works, to work in gold, in silver, in bronze, 5 "in cutting jewels for setting, in carving wood, and to work in all manner of workmanship. 6 "And I, indeed I, have appointed with him Aholiab the son of Ahisamach, of the tribe of Dan; and I have put wisdom in the hearts of all who are gifted artisans, that they may make all that I have commanded you.
3. 1Cor 2:9 But as it is written: "Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those
who love Him." 10 But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.
4. Eph 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power. 2Cor 4:6 For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
5. Heb 1:1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 6. Immediately: directly, without additional intermediary means.
7. Jude 1:14 Now Enoch, the seventh from Adam, prophesied about these men also, saying, "Behold, the Lord comes with ten thousands of His saints,
15 "to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."
8. Gen 18:19 "For I have known [Heb. yada OT:03045 qal tense] him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him."
9. Gen 4:26 And as for Seth, to him also a son was born; and he named him Enosh. Then men began to call on the name of the LORD. Gen 5:29 And he called his name Noah, saying, "This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed."
10. A general figure only (Rom 5.14). In Owen's Sermon V. – "The Shaking and Translating of Heaven and Earth," (Works, vol. 8) he uses this same figure, but adds the words, "at least." It may be based on Bishop Ussher's
The Annals of the World (pub. 1650), in which creation is placed at 4004 B.C., and the giving of the law at Sinai in 1491 B.C. (par. 193) – WHG
11. Occasional: as occasion required.
12. Psa 19:1 The heavens declare the glory of God; And the firmament shows His handiwork. 2 Day unto day utters speech, And night unto night reveals knowledge. Rom 1:19 because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify
Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.
13. Occasions: something you have to do; duties.
14. De Natura Theologiæ, lib. iii.
15. Deu 6:6 "And these words which I command you today shall be in your heart. 7 "You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.
16. Deu 4:2 "You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the LORD your God which I command you. Deu 12:32 "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.
17. That is, those books written after the first five books of Moses.
18. Pretend: to put forward a guess, in spite of possible refutation; to make an unsupported assertion.
19. Heb 1:1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 20. Luk 1:4 that you may know the certainty of those things in which you were instructed. Act 1:1 The former account I made, O Theophilus, of all that Jesus began both to do and teach; Joh 20:31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.
21. Mal 4:4 "Remember the Law of Moses, My servant, Which I commanded him in Horeb for all Israel, With the statutes and judgments. 5
Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of the LORD. 6 And he will turn The hearts of the fathers to the children, And the hearts of the children to their fathers, Lest I come and strike the earth with a curse." Rev 22:18 For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things,
God will add to him the plagues that are written in this book; 22. Psa 19:7 The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple; 8 The statutes of the LORD are right, rejoicing the heart; The commandment of the LORD is
pure, enlightening the eyes; Isa 8:20 To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them. 2Tim 3:15 and that from childhood you have known the Holy
Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. 16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.
23. See Deu 6.6-7; 11.18-19; Josh 1.8; Psa 1.2; 119; Col 3.16; 2Tim 3.15.
24. Luke 24.26, 27, 32 (to Emmaus). "Ought not the Christ to have suffered these things and to enter into His glory?" 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself... 32 And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"
25. See Mat 5.14-15; 2Cor 5.18-20; Eph 4.11-15; 1Tim 3.15.
26. Dan 12:3 Those who are wise shall shine Like the brightness of the firmament, And those who turn many to righteousness Like the stars forever and ever.
27. So it is stated in 2Pet 1.19-21; Heb 1.1; 2Tim 3.16; Isa 8.20. 2Pet 1:19
And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.
28. Neh 8.8; Isa 28.9; Hos 14.9; Pro 1.6; Psa 119.34; Mat 15.16; 2Tim 2.7, 1John 5.20.
29. Isa 29:11 The whole vision has become to you like the words of a book that is sealed, which men deliver to one who is literate, saying, "Read this, please." And he says, "I cannot, for it is sealed." 12 Then the book is delivered to one who is illiterate, saying, "Read this, please." And he says,
"I am not literate."
30. On the road to Emmaus: Luke 24:45 And He opened their understanding, that they might comprehend the Scriptures.
31. Acts 8.31, 34, 35. Act 8:30 So Philip ran to him, and heard him reading the prophet Isaiah, and said, "Do you understand what you are reading?" 31
And he said, "How can I, unless someone guides me?" And he asked Philip to come up and sit with him... 35 Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him.
32. Today we would say, "reason FOR faith," but that can be misleading.
The reason for faith is salvation – that's faith's purpose, or the reason why we must have faith. Faith is the instrumental cause of salvation (Heb 11.6).
But the formal cause of faith itself, is what our faith is based on. Now, Christ is the object of our faith – we must believe on him (Joh 6.40). Yet we know nothing of Christ and the Gospel that isn't drawn from Scripture.
Scripture is therefore the instrumental cause (or reason) of our faith. But why should we believe the Scripture at all? "Well," we answer, "because it is the word of God." Yes, but why should we believe it is the word of God?
Whatever that reason is, it is the formal cause (or reason) of our faith.
Owen intends to prove that our belief of Scripture — our belief that it is the word of God — is the work of the Holy Spirit.