but especially to thofe of meaner. For thus they may not only be enriched with the knowledge of the most useful things, and of the grounds on which our obligation either to belief or practice is bottom'd; but also may be furnished with general principles of reason, by which that may fteer their judgment in all cafes; and with certain heads of faith and morals, to which they may be able to reduce moft of what they read or bear. Thirdly, 'Tis with the understanding as with the eye of the body: one fees further off, and in a fainter light; but another fees as well with regard to all the uses of life, who yet requires that the objects fhould be nearer, and the light better. Men of flow capacities must not be daring or precipitate in paffing their fentence and forming their notions. They must examine, whether the matters they enquire after be not too remote and obfcure: whether the object may be brought nearer, and placed in a better light; or whether they may be furnished with telescopes or microscopes fit for them. If not, they muft quit the fearch of fuch truths as improper and unnecessary for them: by which means they will, at leaft, avoid being deceived or perplexed; which is no fmall advantage. To be enriched with a kind of univerfal knowledge is a great thing; but I doubt too great for man. Next to this is, to be endowed with a knowledge of necessary

and

and important truths; and to be freed from errors and perplexity in matters of any moment: and methinks it were no great excess of modefty or bumility, for man to be content with this.

3. There is no great need of acquired learning in order to true Illumination. Our Saviour did not exact of his difciples, as a neceffary preparation for his doctrine, the knowledge of tongues; the hiftory of times, or nature; logick, metaphyficks, mathematicks, or the like Thefe indeed may be ferviceable to many excellent ends: they may be great accomplishments of the mind; great ornaments and very engaging entertainments of life: they may be, finally, very excellent and neceffary inftruments of, or introductions to feveral profeffions or employments. But as to Perfection and happiness, to these they can never be indifpenfably neceffary. A man may be excellently, habitually good, without more languages than one: he may be fully perfwaded of thofe great truths, that will render him mafter of his paffions, and independent of the world; that will render him eafy and useful in this life, and glorious in another, though he be no logician nor metaphyfician. Yet would I not all this while be supposed to exclude the use of true reafon and folid judgment. Tho' the meanest capacity may attain to its proper Perfection; that is, fuch a measure of knowledge,

as

as may make the man truly wife and happy; yet the more capacious any man's foul is, and the more enlarged his knowledge, the more perfect and happy he.

4. The qualifications previously necessary to Illumination, are two or three moral ones, implied in that infant temper our Saviour required in those who would be his difciples. These are humility, impartiality, and a thirst or love of truth. First, Humility. He that will be taught of God must not be proud or confident in himself. He muft not over-rate his own parts and capacity; nor lean too ftiffly to his own understanding. He muft firmly believe, that Illumination is the work of God; and on him he must depend. He must confefs the weakness of his own faculties, the natural poverty and indigence of his understanding; and fo look up to God, who is the fountain of wisdom, and giveth grace to the humble, but refifteth the proud. Secondly, impartiality, fincerity, or a certain purity or innocence of judgment, if I may be allowed to fpeak fo. That the understanding. may be capable of divine light, it must not be blurred and ftained by falfe principles: it must not be byafs'd nor influenced by any corrupt inclinations. Some, to prove their impartiality or freedom of judgment, abandon themselves to the fcrupulousness of Scepticism and a wanton itch of endless difputation and contradiction. But I cannot

think

think it neceffary to our freedom and impartiality, to deny the evidence of our fenfe; to oppose the univerfal reafon of mankind; and to shake off all reverence for the integrity of man, and the veracity of God. No, this favours too much, either of oftentation, or of a raw and unexperienced affection of new theories and fpeculations. He fecures his freedom fufficiently, who guards his reafon against the force of groundless prepoffeffions, and fenfelefs modes and customs; against the lufts of the body, and the prejudices of parties; who keeps a ftrict eye upon the motions and tendencies of his inferiour nature; who admits not the dictates of a fingle perfon or party for Catholick reafon; who confiders, that there are revolutions of philofophy and opinions, as well as of states and kingdoms; and judges well of times and men, ere he pay much deference to authority. But, thirdly, this is not all that is neceffary to any compleat degree of Illumination. Impartiality is neceffary to the firft dawnings of it; but if we would have it increase, and diffuse itself into a perfect day of fpiritual wisdom and understanding, we must hunger and thirst after truths. An unprejudiced mind is neceffary to qualify us for the firft rudiments of truth; but we must be inflamed with defire and love of it, ere we shall enter into the fanctuary or recefes of it: therefore our Saviour invites

to

to him every one that thirsts, John vii. 27. And St. Peter exhorts us, as new born babes, to defire the fincere milk of the word, that we may grow thereby, 1 Epift. ii 2. And St. Paul imputes the damnation of those that perish, to want of love of the truth, 2 Theff. ii. 10. 'Tis too trifling to object here, how come we to thirst after what we do not know? for it concerns every man to enquire what will become of him for ever; and if he be already affured that there is another world, and a glorious falvation to be attained, it is natural to thirst after the refolution of fuch queftions as thefe, what fhall I do to be faved? what fhall I do to inherit an eternal life? and fuch is the beauty of illuminating truth, that every glance of it kindles in our hearts the love of it; and fuch its boundless Perfection, that the more we know, the more ftill fhalf we defire to know. Having thus confidered what qualifies man for Illumination, my next bufinefs is to enquire,

§. 2. What