think it neceffary to our freedom and impartiality, to deny the evidence of our fenfe; to oppofe the univerfal reafon of mankind; and to fhake 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 againft 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 fates 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 first rudiments of truth; but we must be inflamed with defire and love of it, ere we shall enter into the fanctuary or recesses of it: therefore our Saviour invites

to

to him every one that thirfts, 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 questions as thefe, what fall 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 fhall we defire to know. Having thus confidered what qualifies man for Illumination, my next bufinefs is to enquire,

§. 2. What

§. 2. What one thus qualified is to do for the actual attainment of it. All the advice that I can think fit here to be given, may be reduced to four heads:

1. That we do not fuffer 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 study of illuminating truths.

3. That we act conformable to thofe meafures of light which we have attained.

4. That we frequently and conftantly address our selves to God by prayer, for the illumination of his grace.

1. That we do not fuffer, &c. This is a natural and neceffary confequence of what has been already faid concerning illumination. For if illumination confift in the knowledge, not of all forts of truths, but the most neceffary and important, such as purify and perfect our nature; fuch as procure us facred and ftable pleasure, and all the rewards that flow from our adoption to God; it is then plain, he, who would be perfect, ought not to amuse and distract his mind in pursuit of trifling or divertive knowledge: that he ought to fhun, and not to admit, whatever is apt to entangle, perplex, or defile him; and to fix his thoughts, and confine his me

ditations

ditations to the great truths of the gospel. He, that knows the only true God, and Jefus Chrift, whom he hath fent, knows enough to oblige him to virtue, and to open the way to glory and everlasting life. He, that knows nothing but Jefus Chrift, and him crucified, knows enough in order to peace, grace, and joy; enough to promote holiness and hope: hope that abounds in joy unspeakable and full of glory.

2. We must apply our felves with a very tender and fenfible concern to the study of illuminating truths. This rule must be understood to enjoin three things. 1. Great care and caution in examining doctrines propofed; and in diftinguishing between truth and falfhood. 2. Great diligence and induf try to increase and enlarge our knowledge. 3. Frequent and ferious reflections upon the truths we know.

1. There is need of great caution in the trial and examination of doctrines. This the fcripture it felf frequently puts us in mind of and not without reafon; because the devil fows his tares amongst the wheat; errors, and thefe too fatal and deftructive ones, are frequently obtruded upon the world for the revelations of God; and every party, nay, every fingle author, lays the ftrefs of falvation on their peculiar and diftinguishing opinions. Beloved, believe not

every fpirit, but try the fpirits whether they are of God: because many falfe prophets are gone out into the world, i John iv. 1. "Tis needless to multiply texts or words on this occafion. When the peace and purity of our mind, the rectitude and happinets of our lives, and the bleffedness of eternity has so close and neceffary a dependance upon the doctrines we imbibe, that we hereby either Jecure or forfeit them; who fees not, unless he be ftupid and infatuated, that greater care and folicitude is neceffary here, than in any matter whatever, because there is no other of equal moment? Bad money, or bad wares, inftead of good; an ill title, or conveyance, instead of a firm and clear one, may impoverish us: bad drugs, instead of good, may infect the body, and destroy the bealth: but what is all this to the difmal confequences of error and herefy, which impoverishes and infects the mind, perverts the life, and damns the man to all eterni. ty? The example of the Bereans is never forgot; and indeed never ought to be on this occafion. We must admit nothing baftily; affent to nothing without examining the grounds on which it ftands. Credulity, precipitation and confidence are irreconcilable enemies to knowledge and wisdom.