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ry reflection upon the most important truths; 'tis not a fleeting, rambling, irregular, and desultory meditation of them that will possess us with such a kind of knowledge. To imprint a truth in lively notions upon our minds, to digest it into nourishment and strength, and make it mix it self with all our affections and all our actions, it is neceflary that we dwell upon it with constancy and delight. And accordingly we find, that excellent and elevated fouls, both under the Old "Testament and the New, have been daily, nay, almost hourly conversant in the Book of God: they have been passionately devoted to thestudy of it, and delighted more in //, than in treasures or honours, than in the most profitable employments or engaging diverfions of life. 'Tis this kind of meditation on God, on Jesus, the world, and ourselves, that can alone acquaint us thoroughly with each: 'tis this kind of meditation on death and judgment, heaven and hell, that can make us wife unto salvation.

Thesum of all that I have said on this rule amounts to this: that illumination is not to be attained without labour and travel. It is indeed the gift of God: but such a one as he will never bestow, but upon those who ask, and seek, and knock. Divine bounty and human industry do here very well accord: the. Spirit of God generally nerallyyow them together; and 'tis boldness and impiety in man to go about to divide them, Prov. ii. 4, 5, 6. If thou seekest her as filver, and searches for her as hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wi/dom; out of'his mouth cometh knowledge and understanding. Nor will any one surely think it much to devote his time and labour to the attainment of illumination. For what is there that can more justly challenge, or better deserve both? Can pleasures There is none but what flows from wisdom, that is either pure, great, or lasting. Can bufiness? What business can be ofgreater importance, than what secures oursalvation, our eternity? fVisdom then is the principal thing, therefore get wisdom: and with all thy getting, get understanding, Prov. iv. 7. for without this, the most desirable possessions wA pleasures of life are but cheats and Muffins, mischiefs and snares. For the turning away of the stmple shall stay them, and the prosperity of fools shall destroy them, Prov. i. 32.

3. That we act conformable to those measures of light which we have attained. The more spiritualwe grow, the fitter we are for the residence of God's Spirit, and the more capable of his influences. The more we subdue all inordinate affections, the clearer does the understanding grow, and the O 4 more

more absolute its authority: The grace of God, if'it be complied with and obeyed, while it renders us more like God, renders us more dear to him too: and one favour, if it be not our own fault, qualifies us for another. Whoever shall observe ^.scriptures, will find that holiness and illumination advance with equal steps, and grow up by thejame degrees of maturity: that as we pats on from the infancy to the manhood di 'virtue, so do we from the first rudiments of wisdom to the heights and mysteries of it. But on the other hand, luft obscures and eclipses the light within : Jin depraves and corrupts our principles: and while we renounce our virtue, we quench or chase away the Spirit: Into a malicious soul wisdom Jhall not enter; nor dwell in the body that is subject unto fin : for the holy spirit of discipline will fee deceit, and remove from thoughts that are without understandings 'and will not abide when unrighteousness cometh in, Wisd. i. 4, 5.

4. We must frequently and constantly address our selves to God by prayer, for the illumination of his grace. There is nothing that we do not receive from above: and if the most inconfderable things be the gift of God, from what fountain but from him can we expect illumination? The raptures ot'poets, the wisdom of law-givers, the noblest pieces of philosophy, and indeed all heroic and extraordinary performances were by the Pagans themselves generally attributed to a divine inspiration. And the Old Testament ascribes a transcendent skill even in arts and trades to the Spirit of God. It is not therefore to be wondered at, if illumination be attributed to Him in the New. Wisdom and understanding are essential parts of /anility; and therelore-must proceed from thesanctifying Spirit. We must therefore constantly look up to God, and depend upon Him for illumination; we must earnestly pray in the words of St. Paul, That the God of our Lord JeJiis Christ, the Father of glory, would give unto us the spirit of wisdom and revelation, Eph. i. 17. This dependance upon God, in expectation of his blessing on our search after knowledge, puts the mind into the best dispofition and frame to attain it; because it naturally frees and disengages it from those pafjions, prejudices, and distractions, which otherwise entangle and disturb it, and render it incapable of raised, sedate, and coherent thoughts. But what is more than this, there are repeated and express promises made it; so that it can never fail of success: Ask, and it shall be given you, seek, and ye shallfind, knock, and it shall be opened to you. The reason of which is added; If ye then, being evil, know how to give good gifts unto your children; how much

more more shall your Father which is in heaven give good things (or as it is Lukexi. the Holy Spirit) to them that a/k him? Mat. vii. 7,11. If any of you lack wisdom, let him ajk of God, that giveth to all men liberally, and upbraideth not; and it shall be given him, Jam. i. 5., nor do I doubt but every good man has these promises verified to him. There are sudden suggestions, unexpected manifestations, extraordinary elevations of mind, which are never to be accounted for, but by a divine principle. Nor does this doctrine of spiritual illumination or irradiation in the least diminish the power and excellence of the gospel of Christ, no more than the *»slruSlion of the gospel does supersede that of the Spirit. For we must not think that the Spirit does now reveal any new truth of general use or importance; since the canon of scripture would on this supposal be but a defective rule of faith and manyters. But, first, The Spirit may ajjst us in making a fuller discovery of the sense of scripture. Secondly, The Spirit may help us to form clearer and distinSler notions of those things we have yet but an imperfect and general knowledge of; and to fix and imprint them in more lasting, as well as more legible characters in our minds: or it may recall to our remembrance such things as are obliterated and forgotten:

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