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2. We are to use great diligence and induftry to enlarge and increase our knowledge. The treafures of divine wisdom are almoft infinite; and it fares with thofe that study them, as with a traveller when he afcends a rifing ground: every new step almoft enlarges his horizon, and prefents new countries, new pleasures to his eye. 'Tis our own negligence, if we do not daily extend the compafs of our knowledge: if our view of things grow not more diftinct and clear, and our belief of them more firm and steddy. This is, to grow in grace and in the knowledge of Chrift Jefus our Lord, 2 Pet. iii. 18. This is, to have the eye of our understanding opened, Eph. i. 17. This is, to be filled with the knowledge of God, in all wisdom and understanding, Col. i 9. This is, finally, for the word of God to dwell in us richly, Col. iii. 16. And of what importance this is, is manifeft from what I have before proved; namely, that illumination confifts not in a credulous and ill-grounded, in a flight and fuperficial, or a confufed and obfcure, or imperfect fort of knowledge; but in a clear, diftinct, firm, and well established one. And the acquiring fuch a one demands a very diligent and an indefatigable study of the word of life. To fill the mind with numerous, great, and beautiful ideas, and these clear and diftinct; to have them engraven in the me

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mory in deep and lafting characters; to have them lodged and difpofed in that order, as to be able in an inftant to have res course to them, to discern and demonstrate plainly the connexion and dependance of one upon another, and the unquestionable evidence of each; this is a work of time and labour; the fruit of a regular and affiduous fearch after truth; and, if the capacities and fortunes of all men will not fuffer them to come up to this, they must come as near as they can. But if fuch a fearch as this be not neceffary to penetrate the depths, and to difcover the beauties of divine truths, or to convince the world and our felves of the certainty of them; yet certainly without it we fhall never be able to extract their force and virtue, and to derive purity and nourishment from them ; which is the next thing implied in the rule laid down.

3. We must make frequent and serious reflections on the truths we do know. This again naturally follows from the notion of illumination as it is before fettled. For if it is not every knowledge of the best things that fuffices for illumination, but a vital and operative one, that is, a well-grounded, clear, diftinct, and well-digefted one; it is plain, that conftant, daily, and devout meditation is neceffary to illumination ; because 'tis not a tranfient and perfuncto

ry reflection upon the most important truths; 'tis not a fleeting, rambling, irregular, and defultory meditation of them that will poffefs us with fuch a kind of knowledge. To imprint a truth in lively notions upon our minds, to digeft it into nourishment and ftrength, and make it mix it felf with all our affections and all our actions, it is neceffary that we dwell upon it with conftancy and delight. And accordingly we find, that excellent and elevated fouls, both under the Old Testament and the New, have been daily, nay, almoft hourly converfant in the Book of God: they have been paffionately devoted to the study of it, and delighted more in it, than in treasures or konours, than in the moft profitable employments or engaging diverfions of life. Tis this kind of meditation on God, on Jefus, the world, and our felves, 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 falvation.

The fum of all that I have faid 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 fuch a one as he will never beftow, but upon those who ask, and jeek, and knock. Divine bounty and human industry do here very well accord: the Spirit of God ge

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nerally joins them together; and 'tis boldness and impiety in man to go about to divide them, Prov. ii. 4, 5, 6. If thou feekeft her as filver, and fearcheft for her as hid treafures; then fhalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding. Nor will any one furely 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 deferve both? Can pleafure? There is none but what flows from wisdom, that is either pure, great, or lafting. Can business? What bufinefs can be of greater importance, than what secures our falvation, our eternity? Wisdom then is the principal thing, therefore get wifdom: and with all thy getting, get understanding, Prov. iv. 7. for without this, the most desirable poffeffions and pleafures of life are but cheats and illufions, mifchiefs and fnares. For the turning away of the fimple fhall flay them, and the profperity of fools fhall deftroy them, Prov. i. 32.

3. That we act conformable to thofe meafures of light which we have attained. The more fpiritual we grow, the fitter we are for the refidence of God's Spirit, and the more capable of his influences. The more we fubdue all inordinate affections, the clearer does the understanding grow, and the 04

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more abfolute 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 fhall obferve the fcriptures, will find that holiness and illumination advance with equal fteps, and grow up by the fame degrees of maturity: that as we pafs on from the infancy to the manhood of virtue, fo do we from the first rudiments of wisdom to the heights and myfteries of it. But on the other hand, luft obfcures and eclipfes the light within: fin depraves and corrupts our principles: and while we renounce our virtue, we quench or chafe away the Spirit: Into a malicious foul wifdom fhall not enter; nor dwell in the body that is fubject unto fin: for the holy fpirit of difcipline will flee deceit, and remove from thoughts that are without understanding; and will not abide when unrighteousness co: meth in, Wifd. i. 4, 5.

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4. We must frequently and conftantly address our felves to God by prayer, for the illumination of his grace. There is nothing that we do not receive from above: and if the most inconfiderable things be the gift of God, from what fountain but from him can we expect illumination? The raptures of poets, the wifdom of law-givers, the nobleft pieces of philofophy, and indeed

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