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 neceffary truths: all which is implied in thofe words of our Lord, If any man will do his will, be fhall know of the doctrine, whether it be of God, or whether I speak of my felf, John vii. 17.

2. Extraordinary natural parts, fuch as fagacity or acuteness of judgment, ftrength of memory, the liveliness of imagination, are not necellary 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 fmcerity. 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

4

are fo; yet, I think, where the one or the other are most defective, they may be much helped and wonderfully improved. To which end I remark, first, That thofe defects of understanding or memory, which fome are wont to accuse themfelves of in fpiritual things, are with more justice to be imputed to want of concern and affection for fuch things, than to any incapacity of nature. 'Tis plain, we easily understand, and eafily remember, what we defire and love and 'where-ever we follow the impulfe or conduct of Arong inclinations, we feldom fail of excelling. Let us therefore take care, that our hearts be fet upon the things of God; and we fhall foon fee that our judgment and memory will no more fail us here, 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

but efpecially 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 alfo may be furnished with general principles of reason, by which that may. fteer their judgment in all cafes; and with certain beads of faith and morals, to which they may be able to reduce moft of what they read or hear. 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 muft not be daring or precipitate in paffing their sentence 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 furnifhed 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

A

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 modesty or humility, 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 These indeed may be serviceable 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 fuppofed to exclude the ufe of true reafon and folid judgment. Tho' the meanest capacity may attain to its proper Perfec tion; that is, fuch a measure of knowledge,

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 neceffarý 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 thirt or love of truth. First, Humility. He that will be taught of God muft 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 must 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 fcrupuloufnefs of fcepticism and a wanton itch of endless dif putation and contradiction. But I cannot