and ponder them with all the exactness and diligence that were neceffary to make lafting and diftinct impreffions upon us. Could we know by intuition, doubtless wonderful objects would raise very extraordinary paffions in us. But this we cannot, let us come as near it as we can only let us avoid forming abfurd and false notions of things, whilft we endeavour after diftinct and clear ones. Spiritual things do not anfwer corporeal, like face to face in a glafs and therefore, tho' to give fome light to things that are above us, we may find out all the resemblances of them we can in those things we are acquainted with here below; yet we must still remember, that the one do vaftly exceed the other, and that we cannot thus get a juft adequate notion of them.

3. This knowledge muft not lie in the understanding, crude and undigested; but it must be throughly concocted and turned into nourishment, blood, and spirits. We must know the true value and ufe of every principle, of every truth; and be able readily to apply them. For what does it fignify, how important truths are in themselves, they are not fo to me? What does it avail that they are impregnated with life and power, if I feel not any fuch influence? Of what ufe is the knowledge of gofpel-promifes to me, if I reap no comfort from them?

Or

Or the knowledge of gofpel-threats, if they are unable to curb and reftrain my paffions? And fo is it with other truths: what will it avail me that I know, the life of man confifts not in the multitude of the things which he poffeffes, if notwithstanding I cannot content my felf with a competency? That righteousness is the chief good, and the richest treasure of the foul of man; if notwithstanding I seek this world, and the things of it, with a more early and paffionate concern? That fin and pain are the moft confiderable, if not only, evils of man; if notwithstanding I be caft down and broken under every adverfity? And thus I might go on, and fhew you, that the knowledge which is not digefted into nourishment is, if not a burden, of no benefit to us. 'Tis plain, that is to me nothing worth, which I make no ufe of. We mult then follow the advice of Solomon, and never quit the fearch and meditation of truth, till we grow intimate and familiar with it; and fo have it always ready for a guide and guard for our. fupport and ftrength, and for our delight and pleasure. We must bind it about our heart, as he fpeaks, and tie it as an ornament about our neck. Then, when we go forth it shall lead us, when we fleep it shall keep us, and when we awake it shall talk with us: for the commandment is a lamp, and the law is light, and reproofs of inftruction are the way of life, Prov.

vi. In a word, nothing can render the most important truths powerful and operative in us, but fuch a digeftion of them by ferious and devout meditation, as may in a manner incorporate them with us. And this the fcripture plainly teaches, when to fignify the force and virtue of the gospel above that of the law, it ufes thefe words: For this is the covenant that I will make with the house of Ifrael after thofe days, faith the Lord, I will put my laws into their minds, and write them in their hearts, Heb. viii. 10. intimating, that no laws, no principles can ever influence us, till they be deeply imprinted in our hearts.

To wind up all. There are feveral kinds of knowledge of the fame truths: there is a knowledge, which ferves us only as Piga's top did Mofes; to fhew us Canaan, but not to bring us into it. There is again a knowledge, which ferves us only as the talent did the wicked fervants; not to procure rewards, but punishments. And finally, there is a knowledge, which like the talents in the hand of the faithful and good steward, inriches us first, and recommends us afterwards to higher trufts and dignities; which improves and perfects our nature firft, and then puts us into poffeffion of fuch blefings, as only nature thus improved and perfected is capable of. And this knowledge must not be a flight, fuperficial, and undigested one;

it

ry

it must not be a confufed and obfcure, a weak and imperfect one: this is not the knowledge which will bring forth those excellent fruits, which we have reafon to expect from true illumination. But it must be a knowledge that has all the quite contracharacters: even fuch as I have before described at large. That this is an obfervation of the greatest weight and moment, is evident to any one who will give himself leave to make any reflection on the prefent ftate of Christianity. For how does the power of darkness prevail amidst the light of the gofpel? How has the devil erected his throne in the midst of that Church, which fhould be the kingdom of God? and fin and death reign where life and immortality are preached? Whence is this? Are men ignorant of those truths which make up the fyftem of true wisdom? This is not eafy to be imagined; fcarcely of the darkeft corners of the popish churches, much lefs of ours. And therefore we muft conclude, that this is because our knowledge is not fuch as it ought to be, with respect to its clearness, certainty, and digestion.

on.

CHA P. II.

Of the fruits and attainment of illuminatiThat illumination does not depend fo much upon a man's outward fortune, extraordinary parts, acquired learning, &c. as upon his moral qualifications, fuch as humility, impartiality, and love of the truth. 4. Directions for the attainment of illumination. 1. That we do not suffer our minds to be engaged in queft of knowledge foreign to our purpose. 2. That we apply our felves with a very tender and fenfible concern to the ftudy of illuminating truths. 3. That we act conformable to thofe measures of light which we have attained. 4. That we frequently address our felves to God by prayer for the illumination of his grace. The chapter concluded with a prayer of Fulgentius.

Aving difpatched the notion of illumination in the foregoing chapter,

and fhewed both what truths, and what fort of knowledge of them is requisite to it; I am next to treat,

1. Of the fruits: and,'

2. Of the attainment of it.

§. 1. As to the fruits of illumination I have the lefs need to infift upon them because whatever can be faid on this head, has

been