2. It is not intended that outward means have no concern in this
affair. As I have observed already, it is not in this affair, as it is
in inspiration, where new truths are suggested: for here is by this
light only given a due apprehension of the same truths that are
revealed in the word of God; and therefore it is not given without
the word. The gospel is made use of in this affair: this light is the
light of the glorious gospel of Christ. (II Cor. iv., 4.) The gospel
is as a glass, by which this light is conveyed to us (I Cor. xiii.,
12). Now we see through a glass.

3. When it is said that this light is given immediately by God, and
not obtained by natural means, hereby is intended that it is given by
God without making use of any means that operate by their own power,
or a natural force. God makes use of means; but it is not as mediate
causes to produce this effect. There are not truly any second causes
of it; but it is produced by God immediately. The Word of God is no
proper cause of this effect: it does not operate by any natural force
in it. The Word of God is only made use of to convey to the mind the
subject matter of this saving instruction, and this indeed it doth
convey to us by natural force or influence. It conveys to our minds
these and those doctrines; it is the cause of the notion of them in
our heads, but not of the sense of the divine excellency of them in
our hearts. Indeed, a person can not have spiritual light without the
Word. But that does not argue that the Word properly causes the light
The mind can not see the excellency of any doctrine unless that
doctrine be first in the mind; but the seeing of the excellency of the
doctrine may be immediately from the Spirit of God; tho the conveying
of the doctrine or proposition itself may be by the Word. So that the
notions that are the subject-matter of this light are conveyed to the
mind by the Word of God; but that due sense of the heart, wherein this