CHAP. VII.] MEANS FOR UNDERSTANDING THE MIND OF GOD. 203
principle of Christianity, namely, that constant and fervent prayer for the divine assistance of the Holy Spirit is such an indispensable means for the attaining the knowledge of the mind of God in the Scripture as that without it all others will not be available.
Nor do I believe that any one who doth and can thus pray as he ought, in a conscientious study of the word, shall ever be left unto the final prevalency of any pernicious error or the ignorance of any fundamental truth. None utterly miscarry in the seeking after the mind of God but those who are perverted by their own corrupt minds. Whatever appearance there be of sincerity and diligence in seeking after truth, if men miscarry therein, it is far more safe to judge that they do so either through the neglect of this duty or in- dulgence unto some corruption of their hearts and minds, than that God is wanting to reveal himself unto those that diligently seek him. And there are unfailiug grounds of this assurance ; for, — [1.] Faith ex- ercised in this duty will work out all that " filthiness and superfluity of naughtiness" which would hinder us so to " receive with meekness the ingrafted word" as that it should "save our souls." [2.] It will work in the mind those gracious qualifications of humility and meekness, whereunto the teachings of God are promised in an especial manner, as we have showed. And, [3.] Our Saviour hath assured us that his heavenly Father will " give the Holy Spirit unto them that ask him," Luke xi. 13. Neither is any supplication for the Holy Spirit more ac- ceptable unto God than that which designs the knowledge of his mind and will that we may do them. [4.] All those graces which render the mind teachable and meet unto the reception of heavenly truths are kept up unto a due exercise therein. If we deceive not ourselves in these things we cannot be deceived ; for in the discharge of this duty those things are learned in their power whereof we have the no- tion only in other means of instruction. And hereby whatever we learn is so fixed upon our minds, possesseth them with such power, transforming them into the likeness of it, as that they are prepared for the communication of farther light, and increases in the degrees of knowledge.
Nor can it be granted, on the other hand, that any sacred truth is learned in a due manner, whatever diligence be used in its acquisi- tion, or that we can know the mind of God in the Scripture in any thing as we ought, when the management of all other means which we make use of unto that end is not committed unto the hand of this duty. The apostle, desiring earnestly that those unto whom he wrote, and whom he instructed in the mysteries of the gospel, might have a due spiritual understanding of the mind of God as re- vealed and taught in them, prays with all fervency of mind that they might have a communication of "the Spirit of wisdom and
204) CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
revelation" from above, to enable them thereunto, Eph. i. 16-19, iii. 14-19 ; for without this he knew it could not be attained. That which he did for them we are obliged to do for ourselves. And where this is neglected, especially considering that the supplies of the Spirit unto this purpose are confined unto them that ask him, there is no ground of expectation that any one should ever learn the saving knowledge of the mind of God in a due manner.
I shall, therefore, fix this assertion as a sacred truth: Whoever, in the diligent and immediate study of the Scripture to know the mind of God therein so as to do it, doth abide in fervent supjMcations, in and by Jesus Christ, for supplies of the Spirit of grace, to lead him into all truth, to reveal and make known unto him the truth as it is in Jesus, to give him an understanding of the Scriptures and the will of God therein, he shall be preserved from pernicious errors, and attain that degree in knowledge as shall be sufficient unto the guidance and preservation of the life of God in the whole of his faith and obedience. And more security of truth there is herein than in men's giving themselves up unto any other conduct in this world whatever. The goodness of God, his faithfulness in being the " rewarder of them that diligently seek him," the command of this duty unto this end, the promises annexed unto it, with the whole nature of religion, do give us the highest security herein. And al- though these duties cannot but be accompanied with a conscientious care and fear of errors and mistakes, yet the persons that are found in them have no ground of troublesome thoughts or fearful suspicions that they shall be deceived or fail in the end they aim at.
(2.) Prayer respects particular occasions, or especial places of Scripture, whose exposition or interpretation we inquire after. This is the great duty of a, faithful interpreter, that which in, with, and after, the use of all means, he betakes himself unto. An experience of divine guidance and assistance herein is that which unto some is invaluable, however by others it be despised. But shall we think it strange for a Christian, when, it may be after the use of all other means, he finds himself at a loss about the true meaning and inten- tion of the Holy Spirit in any place or text of Scripture, to betake himself in a more than ordinary manner unto God by prayer, that he would by his Spirit enlighten, guide, teach, and so reveal the truth unto him? or should we think it strange that God should hear such prayers, and instruct such persons in the secrets of his covenant? God forbid there should be such atheistical thoughts in the minds of any who would be esteemed Christians! Yea, I must say, that for a man to undertake the interpretation of any part or portion of Scripture in a solemn manner, without invocation of God to be taught and instructed by his Spirit, is a high provocation of him ;