CHAPTER II 

Of the Fruits of Humiliation

Having dispatched the notion of illumination in the foregoing Chapter, and shewed both what truths, and what sort of knowledge of them is requisite to it, I am next to treat,

1.  Of the fruits and

2.  Of the attainment of it

Sec. 1. As to the fruits of illumination I have the less need to insist upon them, because whatever can be said on this head, has been in a manner anticipated. All the characters of illuminating truths and illuminating knowledge, being such as sufficiently declare the blessed effects of true illumination. I will therefore be very short on this head, and only just mention two advantages of illumination.  As the use of light is especially twofold, to delight and guide us; so do we reap two benefits from illumination.

1.  The first and most immediate one is, that it sets the whole man and the whole life right; that it fixes our affections on their proper object, and directs all our actions to their true end. It is always alluring and inviting us to our sovereign good, and deterring us from sin and death.   It alarms and disquiets, disturbs, and persecutes us as often as we wander from the paths of life. In one word, the great work of illumination, is, to be always representing the beauties and glory of virtue; and demonstrating the evils and dishonors, the deformities and dangers of vice so that a man will never be at rest, who has this light within him, till it be either extinguished or obeyed.

2.  This light within us, if it be followed, if it be not quenched and extinguished by willful sin, or unpardonable remissness; if, in a word, its influence be not interrupted, disperses all our fears as well as errors, creates an unspeakable tranquility in the soul, spreads over us a calm and glorious sky, and makes everything in us and about us look gay, and verdant, and beautiful. Deliverance from a state of bondage and wrath, the peace of God, the love of Jesus, the  f ellowship of the Holy Ghost, the immortality of the soul, the resurrection of the body, the perfection and blessedness of eternity: Good God! What ravishing themes are these for the thoughts of an enlightened soul to dwell upon! Blessed and happy is he who enjoys this pleasure upon earth. And that we may, I am now to discourse.

Sec.2 . Of the Attainment of illumination.

Now  whatever advice can relate to this, may be reduced under two heads:

    1.   What qualifications render man capable of illumination.

    2.  What it is that one duly qualified is to do in pursuit of it.

To begin with the qualifications requisite to illumination, I observe,

1. That illumination depends not upon a man's outward fortune. There are indeed several sorts of knowledge which we can never arrive at without much leisure, and much expense.  And in order to support the one, and enjoy the other, it is requisite that we be masters of a good fortune. Illumination consists no in Arts and Sciences which relate to the body and minister to a temporal life; but in those divine truths which purify the soul and minister to an eternal one: not in notional improvements of the mind, but in spiritual and vital ones; and therefore the husbandman and the Artist, the Mechanic and the Trader, are as capable of this sort of wisdom, as the man of office, money, or quality. There needs no wealth to render one the child of light and of the day. There is the book of nature, the book of' revelation, both the books of God, both writ throughout with glorious illuminating truths. These lie wide open to every honest Christian. The being and nature of God, the mediation of Jesus, and a judgment to come, the nature and necessity of holiness, are fully revealed, and unanswerably proved. And though every honest man be not able to discover all the arguments on which they stand, yet may he discover enough, and what is more, he may have an inward, vital, sensible proof of them; he may feel the power, the charms of holiness; experience its congruity to the human soul, and observe a thousand demonstrations of its serviceableness to the honor of God, and the good of mankind.  He may have a full and convictive sense of the manifestation of the divine perfections in the great work of our redemption, and the excellent tendency of it may be so palpable to him, as to leave no room for doubts or scruples. But besides all this, there is a voice within, there is a divine teacher and instructor, which will ever abide with him, and lead him into all necessary truths.  All which is implied in those words of our Lord, if any man will do his will, he shall know of the doctrine whether it be of God.

2. Extraordinary natural parts, such as sagacity or acuteness of judgment, strength of memory, liveliness of imagination, are not necessary to illumination. Such is the beauty of holiness, that it requires rather purity of heart, than quickness of apprehension, to render us enamored of it. And the same thing may be said of  the power and energy of all gospel motives, and of the proofs and evidences too of divine truths. To convince and affect us there is no need of sagacity and penetration, but probity and sincerity. However I have two or three reflections to make here, which may not be unuseful, for though acuteness and retention, by which I mean quickness in discerning and firmness in preserving truth, be commonly accounted natural parts, and generally are so; 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 those defects of understanding or memory, which some are want to accuse themselves of spiritual things, are with more justice to be imputed to want of concern and affection for such things, than to any incapacity of nature. We easily understand, and easily remember, what we desire and love: And wherever we follow the impulse of strong inclinations, we seldom fail of excelling. Let us therefore take care, that our hearts be let upon the things of God, and we shall soon see that our judgment will no more fail us here, than in those worldly interests and pleasures.

Secondly, as to memory; it depends very much upon the perspicuity, regularity, and order of our notions. Many complain of want of memory, when the defeat is in their judgment: And others, while they grasp at all, retain nothing. In order then to relieve this infirmity of memory, it were an excellent way to confine our search and meditation to a few objects, and to have these clearly and methodically handled.

Thirdly, it is with the understanding as with the eye of the body one sees further off, and in a fainter light; but another sees as well with regard to all the uses of life, who yet requires that the object should be nearer, and the light better. Men of slow capacities must not be daring or precipitate in passing their sentence and forming their notions. They must examine whether the matters they enquire after, be not too remote and obscure, whether the object may be brought nearer, and placed in a better light; or whether they may be furnished with telescopes or microscopes fit for them: If not, they must quit the search of such truths as improper and unnecessary for them, by which means they will, at least, avoid being deceived or perplexed; which is no small advantage. To be enriched with a kind of universal knowledge is a great thing; but too great for most men. Next to this is to be endowed with a knowledge of necessary 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 Savior did not exact of his disciples, as a necessary preparation for his doctrine, the knowledge of tongues, the history of times or nature, Logic, metaphysics, mathematics, or the like. These indeed may be serviceable to many excellent ends. They are necessary instruments of, or introductions to several employments. But as to perfection and happiness, to these they never can be indispensably necessary. A man may be excellently, habitually good, without more languages than one.   He may be fully persuaded of those great truths that will render him master of his passions, and independent of the world   that will render him easy and useful in this life and glorious  in another, though he be no logician or metaphysician. Yet would I not all this while be supposed to exclude the use of true reason and solid judgment. Though the meanest capacity may attain to its proper perfection that is, such a measure of knowledge as may make the man and wife  happy yet the more capacious any man’s soul is, and the more enlarged his knowledge, the more perfect and happy he is.

4.  The qualification previously necessary to illuminations, are two or three moral ones, implied in that infant temper our savior required in those who would be his disciples. These are humility, impartiality, and a thirst or love of truth.

 Firstly, humility. He that will be taught of God must not be proud or confident in himself.  He must not over-rate his own parts and capacity; nor lean too strictly to his own understanding.   He must  firmly believe that illumination is the work of God, and on Him he must depend.   He must confess the weakness of his own faculties, the natural poverty and indigence of his understanding; and so look up to God, who is the the fountain of wisdom; and giveth grace to the humble, but resisteth  the Proud. 

Secondly, impartiality, sincerity, or a certain purity or innocence of judgment, if I may speak so. That the understanding may be capable of divine light.    It must not be biased by corrupt inclinations. Some, to prove their impartiality or freedom of judgment, abandon themselves to sceptism and endless disputation and contradiction. But I cannot think it necessary to our impartiality, to deny the evidence of ours senses, to oppose the universal reason of mankind and to shake off all reverence for the integrity of man, and the veracity of God. No, this favors too much either of ostentation, or of a raw and inexperienced affection. He secures his freedom sufficiently, who guards his reason against the force of groundless prepossessions, and senseless modes and customs; against the lusts of the body, and the prejudices of parties; who keeps a strict eye upon the motions and tendencies of his inferior nature; who considers that there are revolutions of philosophy and opinions, as well as of states and kingdoms; and judges well of times and men, ere he pay much deference to authority. But, 

Thirdly, This is not all that is necessary to any complete degree of illumination. Impartiality is necessary to the first dawning of it; but if we would have it increase, and diffuse itself into a perfect day of spiritual wisdom and understanding, we must hunger and thirst after truth. An unprejudiced mind is necessary to qualify us for the first rudiments of truth; but we must be inflamed with desire and love of it, ere we shall enter into the sanctuary or recesses of it: Therefore our savior invites to Him everyone that thirsts, John vii. 37. And St. Peter exhorts us as new-born babes to desire the sincere milk of the word, that we may grow thereby, 1 Pet. ii. 2. And St. Paul imputes the damnation of those that perish, to want of love of the truth, 2 Thes. ii. 10.

Sect. 2. What one thus qualified is to do for the actual attainment of it. All the advice I shall give here may be reduced to four heads.

1.   That we do not suffer our minds to be engaged in quest of knowledge foreign to our purpose.

 2.   That we apply ourselves with a very tender and sensible concern to the study of illuminating truths.

 3.   That we act conformable to those measures of light which we have attained.

 4.   That we constantly address ourselves to God by prayer, for the illumination of his Grace.

1.   The first is a natural and necessary consequence of what has been already said concerning illumination.   For if illumination consist in the knowledge, not of all sorts of truths, but the most necessary and important, such as purify and perfect our nature; such as procure us sacred and liable 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 diverting knowledge.   That he ought to shun, and not to admit whatever is apt to entangle, perplex, or defile him and to fix his thoughts and confine his meditations to the great truths of the gospel. He that knows the only true God and Jesus Christ whom He hath sent; knows enough to oblige him to virtue, and to open the way to glory and everlasting life. He that knows nothing but Jesus Christ, and Him crucified, knows enough. in order to peace, grace and joy; enough to promote holiness and hop,. hope that abounds in Joy unspeakable and full of  glory.

2.  We must apply ourselves with a very tender and sensible concern to the study of illuminating truths. This rule must be understood to enjoin three things:

 1.  Great care and caution in examining doctrines proposed

2.  Great industry to increase our knowledge

3.  Frequent and serious reflections upon the truths we know

1.  There is need of great caution in the trial and examination of doctrines. This the scripture itself frequently puts us in mind of and not without reason, because the Devil sows his tares amongst the wheat, errors, and these fatal ones  are frequently obtruded on the world for the revelations of God and every Party, nay every single author, lays the stress of salvation on their peculiar and distinguishing opinions. Beloved, believe not every Spirit, but try the spirits whether they are of God because many false prophets are gone out into the world, 1 John iv. 1. It is needless to multiply words on this occasion. When the peace and purity of our mind, the happiness of our lives and the blessedness of eternity has so close a dependence upon the doctrines we imbibe; who sees not, unless he be stupid and infatuated,  that greater care is necessary here, than in any matter whatever, because there is no other of equal moment ? Bad money or bad wares instead of good; an ill title or conveyance instead of a firm one may impoverish us; bad drugs instead of good may infect the body, and destroy the health: But what is all this to the dismal consequences of error and heresy, which impoverish and infect the mind, pervert the life, and damn the man to all eternity? The example of the bereans is never forgot; and indeed never ought to be on this occasion. We must admit nothing hastily; assent to nothing without examining the grounds on which it stands. Credulity, precipitation and confidence are irreconcilable enemies to knowledge and wisdom.

2.   We are to use great industry to increase our knowledge. The treasures of divine wisdom are infinite and it fares with those that study them, as with a traveler when he ascends a rising ground; every new step enlarges his horizon and presents new countries, new pleasures to his eye. It is our own negligence, if we do not daily extend the compass of our knowledge; if our view of things grow not more distinct and clear, and our belief of them more firm and steady. And of what importance this is, is magnificent from what I have before proved; namely, that illumination consists not in a slight and superficial, or a confused and obscure knowledge; but in a clear, distinct, firm and well-established one. And the acquiring such 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 distinct; to have them engraved in the memory in deep and lasting characters; to have them lodged and disposed in that order, as to be able in an instant to have recourse to them; to discern and demonstrate plainly the connection and dependence of one upon another, and the unquestionable evidence of each; this is a work of time and labor; the fruit of a regular and assiduous search  after truth; and if the capacities and fortunes of all men will not suffer them to come up to this, they must come as near as they can.

 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 settled. For if it is not every knowledge of the best things that suffices for illumination, but a vital and operative one, that is, a well-grounded and well-digested one, it is plain, that constant, daily and devout meditation is necessary to illumination because it is not a transient and perfunctory reflection upon the most important truths, it is not a fleeting, rambling, irregular and desultory meditation of them that will possess us with such a kind of knowledge. To imprint a truth in lively notions upon our minds, to digest it into nourishment and strength, and make it mix itself with all our affections and all our actions, it is necessary that we dwell upon it with constancy and delight. And accordingly we find that excellent and elevated souls, both under the Old Testament and the New have been daily, nay, almost hourly conversant in the book of God: They have been passionately devoted to the study of it, and delighted more in it than in treasures or honors, than in the most profitable employments, or engaging diversions of life. It is this kind of meditation on God, on Jesus, the world and ourselves, that can alone acquaint us thoroughly with each.   It is this kind of meditation on death and judgment, heaven and hell, that can make us wise unto salvation.

The sum of all is this: Illuminations is not to be attained without labor and travel. It is  indeed the gift of God; but such a one as he will never bestow but upon those who ask and seek, and knock. Divine bounty and human industry here very well accord : The spirit of God generally joins them together and it is impiety in man to go about to divide them. Prov ii 4,5, 6. If thou seekest her as silver and searchest for her as hid treasures; then shalt 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.

3. That we act conformable to those measures of light which we have attained. The more spiritual we grow, the fitter we are for the residence of God's spirit, and the more capable of his influences. The more we subdue all inordinate affections, the clearer does the understanding grow, and the more absolute its authority. The Grace of God, if it be obeyed, while it renders us more like God, renders us more dear to Him too; and one favor, if it be not our own fault, qualifies us for another. Whoever shall observe the scriptures, will find that holiness and illumination advance with equal steps, and grow up to the same degrees of maturity; that as we pass on from the infancy to the manhood of virtue, so do we from the first rudiments of wisdom to the heights and mysteries of it. But on the other hand, lust obscures and eclipses the light within: Sin depraves and ^{corrupts our principles and while we renounce our virtue, we quench or chase away the spirit.}

4. We must frequently and constantly address ourselves to God by Prayer, for the illumination of his Grace. There is nothing that we do not receive from above: And if the most inconsiderable be the gift of God, from what fountain but from Him can we expect illumination? The raptures of poets, the wisdom of lawgivers, the noblest pieces of Philosophy, and indeed all extraordinary performances, were by the pagans themselves generally attributed, to a divine inspiration. And the Old Testament ascribes a transcendent skill even in Arts and Trades to the spirit of God. It is not therefore to be wondered at, if illumination be attributed to Him in the new.  Wisdom and understanding are essential parts of sanctity; and therefore must proceed from the sanctifying spirit. We must therefore look up to God, and depend upon Him for illumination.   We must earnestly pray in the Words of St. Paul, that the God of our Lord

Jesus Christ, the Father of Glory, would give unto us the spirit of wisdom and revelation, Eph. 1: 17

This dependence upon God, in expectation of his blessing on our search after knowledge, puts the mind into the best disposition to attain it because it disengages it from those passions, prejudices, and distractions, which otherwise entangle and disturb it, and render it incapable of raised, sedate and coherent thoughts. But what is more than this, there are repeated and express promises made it; so that it can never fail of success. Ask and it shall be given you, seek and ye shall find, knock and it shall be opened to you. If any of you lack wisdom, let him ask of God that giveth  to all men liberally, and upbraideth not  and it shall be given him, James 1: 5. nor do I doubt but every good man has these promises verified to him.

 There are sudden suggestions, unexpected manifestations,  extraordinary elevations of mind, which are never to be accounted for, but by a divine principle. Nor does this doctrine of spiritual illumination or irradiation in the least diminish the excellence of the gospel of Christ, no more than the instruction of the Gospel does supersede that of the spirit. For we must not think that the spirit does now reveal any new truth of general use or importance, since the canon of scripture would on this supposal be but a defective rule of faith and manners. But, First, the spirit may assist us in making a fuller discovery of the sense of scripture. Secondly, the spirit may help us to form clearer notions of those things we have yet but an imperfect and general knowledge of,  and to imprint them in more lasting, as well as more legible character in our minds: Or it may recall to our remembrance such things as are forgotten: Or finally, it may produce in us a more earnest application to the truth of God.

Thirdly, I see no reason  why the spirit may not vouchsafe us particular impulses, directions and intimations upon extraordinary occasions and sudden emergencies where holy writ affords us no light and human prudence is at a loss.

 I will close this chapter with a prayer of Fulgentius, Lib. 1. Gap. 4. After he has in the beginning of the chapter disclaimed all pretences to the setting up himself a master, doctor or dictator to his Brethren, he breaks out into these words:

I will not cease to pray, that our true master and doctor   Christ Jesus, either by the oracles of his Gospel, or by the conversation of my Brethren or joint disciples; or else by the secret and delightful instruction of divine inspiration in which, without the elements of letters, or the sound of speech, truth speaks with so much the sweeter, as the stiller and softer voice; would vouchsafe to teach me those things, which I may so propose, and so assert, that in all my expositions and assertions, I may be ever found conformable and obedient and firm to the truth. For it is truth itself that enlightens, confirms, and aids me, that I may always obey and assent to the truth.  By truth, I desire to be informed of those many more things which I am ignorant of, from whom I have received the few I know. Of truth I beg, through preventing and assisting grace, to be instructed in whatever I yet know not, which conduces to the interest of my virtue and happiness; to be preserved and kept steadfast in those truths which I know; to be reformed and rectified in those points, in which I am mistaken; to be confirmed and established in those truths wherein I waver; and to be delivered from those opinions that are erroneous or hurtful.  I beg, lastly, that truth may ever find, both in my thoughts and speeches, all that sound and wholesome doctrine I have received from its gift and that it would always cause me to utter those things which are agreeable to itself, and consequently acceptable to all faithful Christians.