thoughts of an enlightened foul to dwell up on! bieffed and happy is he who enjoys this pleasure upon earth. And that we may, I am now to difcourfe,

§. 2. Of the attainment of illumination. Now whatever advice can relate to this, may be reduced under two heads:

1. What qualifications do render man capable of illumination.

2. What it is that one duly qualified is to do in pursuit of it.

1. To begin with the qualifications requifite to illumination. One man is diftinguifhed from another feveral ways: by his eftate or fortune; by natural or acquired endowments, and by moral difpofitions: and each of these may have fome, tho' a very different influence upon human Perfection. For if we inquire after only the effence and integrity of Perfection; then are there two or three moral qualifications, which are all that is required in order to this: but if we inquire after the largeness of its ftature, the Symmetry of its features, the luftre of its complexion, and the elegance of its drefs; then may we allow fomething to be afcribed to fortune, to nature, and a liberal education. This is an obfervation very necessary to be made. For tho' every man may be

N 4

capable

capable of Perfection, that is, habitual holiness, if it be not his own fault; yet is not every man capable of being equally perfect, because of that accidental variety which I have fuggefted, and which flows from different gifts of God, which depend not on our felves. This being premifed; in order to prevent my being mistaken, I proceed and determine,

1. That illumination depends not upon a man's outward fortune. There are indeed feveral forts of knowledge, which we can never arrive at without much leifure and much expence and in order to fupport the one, and enjoy the other, it is requifite that we be mafters of a good fortune. Hence is that obfervation of the author of the Ecclefiafticus, chap. xxxviii. 24. The wisdom of a learned man cometh by opportunity of leifure; and he that has little bufinefs fhall become wife. And therefore in the following verfes, he excludes the husbandman, the ftatuary, the engraver, the fmith, the potter; and all consequently whofe time and mind is taken up in the labours of their profeffion, and in making the neceffary provifion for life; thefe, I fay, he excludes from all pretenfions to wifdom. How can he get wisdom that holdeth the plough, and that glorieth in the goad, whofe talk is of bullocks, &c. But this is not the wisdom that I am inquiring after, and which conftitutes illumation. That confifts

not

not in the laws of our earthly but heavenly country: not in arts and Sciences which relate to the body, and minifter to a temporal life; but in those divine truths, which purify the foul, and minister to an eternal one: no, not in notional improvements of the mind, but in fpiritual and vital ones. And there

fore the husbandman and the artist, the mechanick and the trader, are as capable of this fort of wisdom, as the man of office, money, or quality. There needs no wealth to render one the child of light and of the day. There is the book of nature; the book of revelation; both the books of God, both writ throughout with glorious illuminating truths: thefe lie wide open to every honeft Christian. The being and nature of God; the mediation of Jefus, and a judgment to come; the nature and neceffity of holinefs, are fully revealed, and unanfwerably proved. And tho' every honeft man be not able to discover all the arguments on which they stand, yet may he discover enough: and what is more, he may have an inward, vital, fenfible proof of them; he may feel the power, the charms of holiness; experiment its congruity and loveliness to the buman foul; and observe a thousand demonftrations of its ferviceableness to the honour of God, and the good of mankind: he may have a full and convictive fenfe of the manifeftation of the divine Perfections in

the

the great work of our redemption; and the excellent tendency of it may be fo palpable and confpicuous to him, as to leave no room for doubts or fcruples. But befides all this, there is a voice within, there is a divine teacher and inftructor, which will ever abide with him, and lead him into all necessary truths: all which is implied in thofe words of our Lord, If any man will do his will, he fhall know of the doctrine, whether it be of God, or whether I speak of my jelf, John vii. 17.

2. Extraordinary natural parts, fuch as fagacity or acuteness of judgment, ftrength of memory, the livelinefs of imagination, are not neceffary to illumination. The gofpel, as I remember, takes no notice of thefe. Such is the beauty of holiness, that it requires rather purity of heart, than quickness of apprehenfion, to render us enamoured of it. And the very fame thing may be faid of the power and energy of all gofpel motives, and of the proofs and evidiences too of divine truths. To convince and affect us, there is no need of fagacity and penetration, but probity and fincerity. However, I have two or three reflections.to. make here, which may not be unufeful: for though acuteness and retention, by which I mean quickness in difcerning, and firmness in preferving, truth, be commonly accounted natural parts, and generally.

are

are fo; yet, I think, where the one or the. other are moft defective, they may be much: helped and wonderfully improved: To which end I remark, firft, That thofe defects of understanding or memory, which fome are wont to accufe themfelves of in fpiritual things, are with more juftice to be imputed to want, of concern and affection for fuch. things, than to any incapacity of nature. 'Tis plain, we easily understand, and easily remember, what we defire and love and: where-ever we follow the impulse or conduct of strong inclinations, we feldom, fail of excelling. Let us therefore, take care, that our hearts be fet upon the things of God;. and we shall foon fee that our judgment and memory will no more fail us bere, than in thofe worldly interefts and pleasures, which we are most intent upon. Secondly, As to. memory; it depends very much upon the perfpicuity, regularity, and order of our notions. Many complain of want of memory, when the defect is in their judgment.. And others, while they grafp at all, retain. nothing. In order then to relieve this infirmity of memory, it were an excellent way to confine our fearch and meditation to a few objects, and to have these clearly and methodically handled. A catechetical way of expounding and, afferting the rudiments of our faith, if done as it ought to be, is of great fervice to perfons of all capacities;

but