ENQUIRY AFTER HAPPINESS
BY RICHARD LUCAS, D.D
An Enquiry
CHAPTER I
Of Illumination.
1. The distinguishing chapters of illuminating
Truths.
2. The nature of illuminating Knowledge.
The scripture describes the state of illumination very
plainly to us, calling it sometimes wisdom, sometimes knowledge and understanding.
Next it acquaints us with the design and end of it; namely, to convert us from the
power of Satan to the service of the living God, to purify and sanctify us, to enable us
to approve the holy, acceptable and perfect will of God and in one word, to make us
wise unto salvation. Nay, it proceeds further, and points out to us particularly the
Truths, in the knowledge of which illumination consists. Thus the old testament
reckons wisdom to be sometimes knowledge of God, sometimes the knowledge of his law:
And all the descriptions in the Old Testament may be summed up into that one, Job xxviii.
28. Behold, the fear of the Lord, that is wisdom and to depart from evil is
understanding. The New Testament tells us, this is life eternal, to know thee the
only true God, and Jesus Christ who though hast sent: that Christ is the way, the
truth and the Life. that in Him are bid all the treasures of wisdom and knowledge:
That true Understanding conflicts in knowing the will of God, which will
is our sanctification. And when St. Paul understands by wisdom, (as sometimes he does) the
penetrating into the Spirit and Mystery, the Depths and Recesses of the Old Testament, and
discovering the great design of Man’s Redemption, carried on through all the Ages of
the World, and through a wise Variety of Dispensation, this alters not the Notion of
Illumination: For this does not point out to us any new or different Truths; but
only regards one peculiar way of explaining, and confirming the great Christian Doctrines.
To conclude, we may easily know what sort of knowledge the Spirit of God
recommends to us above all other, from those petitions which St. Paul puts up for
the Ephesians and Colossians. For the former he prays thus: That the God of our Lord Jesus
Christ, the Father of Glory, may give unto you the Spirit of wisdom and Revelation in the
Knowledge of Him; the Eyes of your understanding being enlightened, that ye might know
what is the hope of his calling, and what the riches of the glory of his inheritance in
the Saints, and what is the exceeding greatness of his Power to us-ward who believe,
according to the working of his mighty power, which He wrought in Christ, when He raised
Him from the Dead, and set Him at his own Right-Hand in the heavenly Place. Eph. 1. 17,
18, 19, 20. For the latter thus: That ye might be filled with the Knowledge of his will,
in all Wisdom and spiritual understanding: That ye might walk worthy of the Lord unto all
pleasing, being fruitful in every good Work, and increasing in the knowledge of God.
Col. 1. 9, 10.
If from these, and the like texts, we form a general idea of Illumination, it
will be this: Illumination is a state of knowledge, relinquishing those errors, which
pervert our affections and undermine the authority of reason; and in embracing those
truths, which purify the one, and restore and establish the other. I proceed to a
fuller discovery of it.
Illumination then being a state of knowledge and the object of this Knowledge
being truth, in order to form a just notion of illumination, it will be necessary to
enquire into two things:
First, what kind of truths and secondly, what kind of knowledge of these truths constitutes illumination.
First, of the truths which illuminate we have many noble characters in the Old
Testament and the New, which distinguish these from truths of an inferior nature, all
which are, I think, comprised by Solomon in few Words, Prov. xxiv. 13, 14. My son,
eat thou honey, because it
is good and the honey-comb, which is sweet to thy taste; so shall the knowledge of
wisdom be unto thy soul, when thou has found it; then there shall be a reward, and thy
expectation shall not be cut off. Solomon here, as is usual with inspired Writers,
compares spiritual with corporeal things, or illustrates the one by the other. He tells
us, that honey is to the body, that wisdom is to the soul. And recommending the
former from two properties, its ministering to health and pleasure; he recommends the
latter from advantages, which bear indeed some resemblance, but are as much superior to
these, as the soul is to the body. My son, eat thou honey, because it
is good; i.e. because it both cleanses and purges all noxious humors, and nourishes
and strengthens the body: And the honey-comb, because it is sweet to the taste; which is
the second excellence of this food, namely, its pleasantness; and properly urged to invite
the eater.
Then proceeding, he adds, so shall the knowledge of wisdom be to thy soul, when
thou hast found it; i.e. it shall minister to the purification, strength, and delight of
thy soul. But this is not all though the parallel can be extended no further between
honey and wisdom; yet he does not think fit for that reason to omit one of the greatest
excellencies of wisdom: And therefore he adds, then there shall be a reward, and thy
expectation shall not be cut off. Wisdom does not only perfect and entertain our minds;
but also brings to those rewards, for the enjoyment of which it prepares us. Here then we
have from Solomon the true properties of true wisdom: By these we may pronounce safely of
all the different kinds of knowledge, distinguishing the precious from the vile, and
fixing the true estimate of each. If there be any sort of truths, whose knowledge does not
promote, but obstruct these great ends, these we are to despise to shun and hate. If there
be any knowledge, that does neither oppose, nor yet contribute to these ends, unless very
remotely; for this we may have some, but not very great regard. But whatever knowledge
that be, which is attended by those fruits, this is that which we are to search for as
forbid treasure; this is that which, when we have found it, we are to value above the Gold
of Ophir, the Topaz, and the Carbuncle, and all precious stones. The distinguishing
Characters then of illuminating truths are four:
1. They purify us.
2. They nourish, and strengthen us.
3. They delight us.
4. They lead us to a glorious reward.
1. They purify us. This is a Property which the Royal family frequently
attributes to the Word of God. And the new testament frequently ascribes to Faith and
Hope, that they purify the Heart. And this sure is the first thing necessary to the
perfecting the soul of man. It is with the soul, as with the body; it must be first
cleansed from hurtful humors, before it can be fed and nourished; purged of its errors and
vices, and it can be enriched with divine virtues, and attain that liberty and strength,
wherein consists the true excellence of the mind of man.
The first step towards the perfection of virtue, is the relinquishing vice; for
we must cease to do evil, and we can learn to do good: And the first step towards the
perfection of wisdom, is the dispelling those errors which deceive the mind, and pervert
the life. What these were in the Jew and Gentile, and what they are at this day in us, it
is easy to discern. The mind of man, as far as I can observe, is naturally prone to
religious worship: Not only the confederation of the wonderful Mechanism of the world, and
of events, strange, sudden, and unaccountable; but also the conscience of his own
Impotence inclining him to the belief, and prompting him to seek the patronage of an
invisible all-sufficient power. In the next place, the mind of man is ever prone to
propose to him some great, some foreign good; in which he may acquiesce, and by which he
may secure himself against the indigence and poverty of his nature, and the changes,
revolutions, and miseries, to which this mortal state is exposed.
These are two
things of that importance, that no man can err in them, but the error must prove fatal to
his repose. He that sets up to himself for his ultimate end, an empty and uncertain good,
instead of a solid and eternal one, must needs be as miserably deluded and disappointed,
as he must, who sets up to himself a false God instead of the true; or goes about to
recommend himself to the true, by a false and superstitious worship. Now in these points
the Jew and Gentile were miserably, though not equally mistaken. The Gentile worshipped
Devils, instead of God; their mysteries were either sensual or cruel; their religion did
often encourage sin than virtue: And as to their sovereign good, their Hearts were let
upon this world, upon the pomp and pleasure, upon the ease and honor of it; and they had
either none, or very dark and uncertain prospects beyond the Grave: All beyond it was an
unknown region, full of Fables and idle Phantoms. The Jews, though they enjoyed the
oracles of God, and generally preserved the worship of one true and living God, yet were
not free from very deplorable errors relating to these points: They seemed to have turned
the true God into an Idol, and to have entertained some notions of Him very repugnant to
his nature: They looked upon Him as the God of the Jews, not of the Gentiles; as a
respecter of persons; as fond and partial to their nation; and as delighted with a
religion, made up of numerous rites and ceremonies, and external observances. And this
could not but have a very sad influence upon their religion; the holiness which is truly
acceptable to God being neglected, and Sadducism or Pharisaism, i.e. Sensuality or dead
form, introduced in the room of it. And as to their ultimate end or supreme good, the
Sadducees denied the Resurrection, Angels, and Spirits; and therefore it is not to be
expected they should entertain any design above the pleasure of the Body. And though the
Pharisees acknowledged Angels and a resurrection; yet can we not discern that they had a
real value for anything besides the honor, power, and wealth of this world. And no wonder,
since they could upon their principles, satisfy themselves in a religion which had nothing
of internal purity in it. So that upon the whole, the Jew and the Gentile were alike
wicked: Only the wickedness of the Jews, had this aggravation in it above that of the
Gentiles, that they enjoyed the Oracles of God, and the Favor of a peculiar covenant.
This being the state of darkness, which lay upon the face of the Jewish and
Gentile world, our Lord, who was to be a light to lighten the Gentiles, and the glory of
his people Israel, advanced and established in the World that doctrine, which directly
tends to dispel these errors, and rescue mankind from the misery that attends them. For
all that the Gospel contains may be reduced to these three Heads:
First, the assertion of one only true God, with a bright and full revelation of
his divine attributes and perfection.
Secondly, an account of the will of God, or the worship He delights in, which is
a spiritual one, together with suitable means and motives; in which last is contained a
full declaration of man’s supreme happiness.
Thirdly, the revelation of one Mediator between God and Man, the Man Christ
Jesus; through whom we have access with boldness to the Throne of Grace; through whom we
have obtained from the Father, Grace, and Pardon, and adoption; and through whom, after happiness whom lastly, all our oblations and
performances are acceptable to Him.
The design of this glorious manifestation was to open men's eyes, to turn them
from darkness to light, and from the power of Satan to the living God; that they might
obtain remission of sins, and an inheritance of glory. These then are the truths which
illuminated the Gentile and Jewish world: And these are the truths which must illuminate
us at this day. These dispel all errors that lead us to vice or misery : These point out
our supreme felicity, and the direct way to it: These open and enlarge the eye of the
Soul, enable it to distinguish and judge with an unerring exactness between good and evil,
between substantial and superficial, temporal and eternal Good. And I wish from my soul,
whatever light we pretend to at this day, we were well-grounded in these truths.
I doubt notwithstanding our Belief of one God and one mediator, and
notwithstanding we are assured that God who is a spirit, must be worshipped in
spirit and in truth; and notwithstanding our pretending to believe a life to come; I say,
I doubt that notwithstanding these things, we generally err in two main points; namely, in
the notion we ought to have of religion, and the value we are to set upon the world and
the body. For who that reflects upon the pomp and pride of life, upon the ease, the
softness and the luxury of it, upon the frothiness, the vanity and impertinence, to say no
worse, of conversation, will not conclude, that either we have renounced our
religion, or formed to ourselves too complaisant a notion of it? For is this
the imitation of Jesus? Is this to walk as He walked in the world? Can this be the
deportment of men to whom the world and the body are crucified? Can such a life as
this flow from those divine fountains, faith, hope, and love? Who
again can reflect upon the passion we discover for superiority and precedence, our thirst
of power, our desire of wealth, and not conclude, that we have mistaken our end, that weset a wrong value upon things; and that whatever we talk of eternity, we look
upon this present world as our most valuable Good? ‘For can such a tender
concern for, such an eager pursuit after temporal things, flow from, nay consist with,
purity of heart, poverty of spirit, and the love of God?
Whoever will be perfect, must carefully avoid
both these Errors. He must never think that religion can subsist without the
strength and vigor of our affections; or that the bent and vigor of our souls can be
pointed towards God, and yet our deportment and conversation be earthly, sensual, and
vain, conformed even to the pagan pride, and shew of life. Next, he must never cherish in
himself the love of this world: He must never look upon himself other than a stranger and
pilgrim in it: He must never be fond of the pleasure of it: He must never form vain
designs and projects about it; nor look upon the best things in it, as ingredients of our
happiness, but only as instruments of virtue, or short repasts in our journey. And because
all our mistakes about the nature and perfection of religion, and the value of temporal
things generally arise from that peculiar sin to which our constitution betrays us;
therefore the knowledge of ourselves, an intimate acquaintance with all our natural
propensions, is no inconsiderable part of illumination. For we shall never address
ourselves heartily to the cure of a disease which we know nothing of, or to the rectifying
any inclination, till we are thoroughly convinced that it is irregular and dangerous.
2. The second Character of illuminating truths, is, that they are such as feed
and nourish, strengthen and improve the mind of man. Bodily Strength enables us to battle
and repel injuries, to bear toil and travel, to perform difficult works with speed and
ease; and finally, it prolongs life to a further date, than weak and crazy constitutions
can arrive at. And of all these we find some resemblances in spiritual strength; but as
much more perfect and excellent, as the spirit is above the Body.
Those truths then are illuminating, which enable us to vanquish temptations, to
endure with constancy the toils and hardships of our Christian warfare, to discharge the
duties of our station with zeal and Vigor; and which, lastly, render us firm, steady, and
immortal. And these are the glorious effects which are attributed to the truths of
God. Hence it is, that the Word of God is said to quicken and strengthen, that Man is said
to live, not by bread only, but by every word that proceedeth out of the mouth of
God: To teach us, that there is nothing steady and unalterable, nothing durable, nothing
eternal, but God, divine truths, and those that are formed and molded by them.
There are truths which are merely barren and inactive, which amuse the mind, but
never benefit it: But there are others which are in the language of Solomon, like health
to the navel, and marrow to the bones: Wisdom and virtue, life and honor, the favor of God
and man, attend them wherever they dwell. And these are the truths which illuminate:
Truths that are active and fruitful, that make us wise and good, perfect and happy. Such as have a strong influence upon us; such as give a new day to the understanding, and
new strength and liberty to the will, such as raise and exalt our affections, and render
the whole man more rational, more steady, more constant, more uniform. These are the
truths which make men great and rnodest in prosperity, erect and courageous in adversity;
always content with this world; yet always full of the hopes of a better, serene, calm,
and well assured in the present state of their souls and yet thirsting after the
consummation of righteousness in the world to come.
Now the truths that effect this are all reducible to those
which I have mentioned under the former head: For in those we find all that is necessary
to raise and support true magnanimity, to enlarge and free the mind, and to add strength
and courage to it. For what can more certainly promote all this, than immortality and
glory? What can be a surer foundation for the hope of both to rest on, than the Favor of
God Himself? And what can more effectually reconcile and ingratiate us with God, than the
mediation of his dearly beloved Son?
3. The third Character of
illuminating truths is that they are pleasant and agreeable to the soul. Hence it is, that
the Royal Psalmist pronounces the word of God sweeter than the honey and the Honeycomb;
that he ascribes to it delight and Joy : For he tells us, that it rejoices the heart, that
it enlightens the eyes. And accordingly we find the true servants of God, not only
continually blessing and praising God in the Temple, but magnifying Him by Psalms and
Hymns in their prisons, and rejoicing in the midst of tribulation. But when I reckon
pleasure and delight among the fruits of illumination, I must add, that there is a vast
difference between the fits and flashes of mirth, and the serenity of a fixed and habitual
delight. And when I say, illumination consists in the knowledge of pleasant and agreeable
truths, I mean it of rational pleasure, an habitual tranquility of mind and then the
matter is beyond question.
Whatever truths contribute to promote this, the study and
contemplation of them, must be our true wisdom. Joy, when it is solid and rational, does
enlarge and exalt the mind of Man, it renders us more thankful to God, more kind and
courteous to Man. It is an excellent preparation to invite more plentiful influxes of the
spirit of God. Hence did Elijah call for a musical instrument when he desired to prophesy:
And we find the company of prophets rejoicing with hymns, music, and dances, all outward
testimonies of the inward transports and ravishments of their minds. And as I am persuaded
that, that which distinguishes a godly sorrow from a worldly one, repentance and
contribution, from the agonies of despair, is the peace and tranquility which attend it;
so am I persuaded, that God does press and invite us to mourning and sorrow for sin, for
this reason, not excluding others, because it leads to peace and joy: A soft and tender
sorrow dissipating the fears and distresses of guilt, as mild and fruitful showers lay
storms. In a word, there is no such powerful antidote against sin, nor spur to holy
industry, as holy pleasure, pious Joy, or spiritual peace and tranquility. The study then
of such truths, is true wisdom.
4.. The last property of those truths in the knowledge of
which illumination consists, is, that they lead us to an eternal reward.
No knowledge of Arts or Sciences can pretend to an eternal reward.
A short pleasure, and a transient interest, is all that this sort of knowledge can bestow
and very often, instead of pleasure and profit it requites its disciples with pain
and trouble. The Gospel only contains those truths, which confer life and immortality on
those that believe and obey them. It is the gospel alone that teaches us how we are to
gain the love and favor of God and it is God alone who rules and governs the visible and
invisible world. He therefore, alone is to be feared, and He alone is to be loved.
Fear not them (saith our savior Matt. x 28), which kill the body, but are not able to kill
the soul; but rather fear Him, who is able to destroy both soul and body in hell.
And St. John gives the same precept concerning the world: Love not the world, nor the
things of the world; and backs it by the same reason; for the world paseth away, and the
lust thereof, but he that doth the will of God abideth forever: That is the world
can at best but gratify for a moment the appetites of the body, or the desires of a
sensitive fancy; therefore love it not; but love the Father, who after the dissolution of
the vital union between soul and body, is able to confer life, and happiness on both to
all eternity.
Thus I have considered the
characters of illuminating truths. And the whole of what I have said amounts to these two things.
1.
There are truths of very different Kinds:
Truths that
are of no use; such are those which are either trifling or merely notional, and have no
influence on life. Truths that are of ill use; such are those of which consists the Arts
of sensuality, avarice, vanity and ambition.: These are to be detested, the former
to be contemned by all that seek after true wisdom. Again, there are truths of an inferior
use such as concern our fortunes, our relations, our bodies; and these may be allowed
their proper place, and a reasonable value. But the truths which concern the peace and
pleasure, strength and liberty of our souls; which lead us to the favor of God, and the
Grace of his spirit; the truths, in a word, which secure our temporal and eternal
happiness; these are
illuminating
truths, these have a transcendent worth, and inestimable usefulness, and consequently can
never be too dear to us.
2. Since the great characters of illuminating truths exactly fit the gospel of
Jesus, it is plain, that this is that system of knowledge, which we are to study day and
night; this is divine philosophy, whose principles and laws we must incessantly revolve.
How wisely then did St. Paul resolve to know nothing but Christ Jesus and Him Crucified?
For He is the way, the truth, and the life and in Him are hid all the treasures of wisdom
and knowledge..
But after all, as there is a form of’ Godliness, so, there is a form of
knowledge, without the power of it. The Knowledge, of the same truths, in different
persons, may be very different, as meeting with a different reception. In some they may
only float superficially, in others they may penetrate deeper: And the degrees of their
influence will be certainly proportioned to the different manner of their reception. For
this reason it will be necessary to the right understanding of a state of illumination, to discourse.
2. Of
the nature of the knowledge we must have of the former truths; to shew, what kind of
assent we must pay them, and what Kind of consideration we must employ about them. As I
have therefore laid down the properties of those truths, so will I now lay down the
properties of that knowledge of them, which is essential to illumination.
1. Illumination
knowledge must be deeply rooted. This our savior has taught us in that parable, wherein He
has observed to us, that the seed which had not depth of earth as it soon sprang up, so it
soon withered and dried away. We often know (or pretend to do so) the rudiments of our
religion, without the grounds and foundation of it. We embrace conclusions, without
examining the principles from whence they flow; and contrary to the advice of the apostle,
we are unable to give a reason to any that asketh us of the faith, and the hope that is in
us. And then ours is not properly knowledge, but opinion; it is not Faith, but credulity.
It is not a firm persuasion, but an easy customary assent. And this is overthrown by every
temptation; defaced by every suggestion or propane objection.
2. This Knowledge must not be
obscure and confused, but distinct and clear. Where the images of things are slight,
faint, and vanishing they move men but weakly, and affect them but coldly; especially in
such Matters as are not subject to our senses. And this I persuade myself is one chief
reasons why those glorious and wonderful objects, a judgment to come, heaven, and hell,
strike us so feebly, and operate so little. We have generally no lively and clear
conception of them: It being otherwise impossible, that things in their nature dreadful and amazing
should excite in us no Fear, or that things in their own nature infinitely amiable, should
enkindle in us no passion, no desire.
3. This knowledge must not lie in the understanding, crude and undigested;
but it must be thoroughly concocted and turned into nourishment, blood, and spirits. We
must know the true value and use of every principle, of every truth; and be able to
readily apply them. For what does it signify, how important truths are in themselves, if
they are not so to me? What does it avail that they are impregnated with life and power,
if I feel not any such influence? Of what use is the knowledge of the gospel
promises to me, if I reap no comfort from them? Or the knowledge of gospel threats, if
they are unable to curb and restrain my passions? We must then follow the advice of
Solomon, and never quit the search and meditation of truth, till we grow intimate and familiar with it and to have it always
ready for a guide and guard for our support and strength, and for our delight and
pleasure. We must bind it about our heart, as he speaks, and tie it as an ornament about
our neck. Then, when we go forth it shall lead us, when we sleep 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 instruction are the way of life. Prov. vi 21, 22, 23. In
a Word, nothing can render the most important truths powerful and operative in us but a
digestion of them by serious and devout meditation, as may in a manner incorporate them
with us.
To wind up all there are several kinds of knowledge of the same truths : There is
a knowledge which serves us
only as pisga's top did
Moses, to shew us Canaan, but not to bring us into it. There is again a knowledge
which serves us only as the talent did the wicked servants, not to procure rewards, but
punishments. And finally, there is a knowledge, which, like the talent in the hand of the
faithful and good steward, enriches us first, and recommends afterwards to higher trust
and dignities; which improves and perfects our nature first, and then puts us into
possession of such blessings, as only nature thus improved and perfected is capable
of. And this knowledge must not be a flight, superficial, and undigested one; it
must not be a confused and obscure, a weak and imperfect one: This is not the knowledge
that will bring forth those excellent fruits, which we have reason to expect from true
illumination. But it must be a knowledge that has all the quite contrary characteristics;
even such as I have before described
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