Imágenes de páginas
PDF
EPUB

FOR

THE

INTRODUCTION.

Y what fteps I am advanced thus far in my Enquiry after Happinefs, and what connexion or coherence there is, between this and two other difcourfes already published on that fubject, is very obvious. In the firft, I endeavour to remove thofe objections which reprefent all enquiries and attempts after true happiness in this life, either as fantastick or unneceffary; or, which is as bad, vain and to no purpofe; and, after I have afferted the value and poffibility of happiness, I do in general point out the true reafons of our ill fuccefs and disappointment in pursuit of it. In the fecond, I ftate the true notion of human life, insist upon the feveral kinds of it, and fhew what qualifications and virtues the active and contemplative life demand; and then confider how life may be prolonged and improved. in this third, I profecute the fame defign, which I had in the two former; the promoting human happiness. For life, perfection, and happiness have a close and infepa

rable

rable dependance on one another. For as life, which is the rational exercise and employment of our powers and faculties, does naturally advance on, and terminate in Perfection; fo Perfection, which is nothing elfe but the maturity of human virtues, does naturally end in that reft and peace, that tranquillity, ferenity, and joy of mind, which we call Happiness. Now Perfection, in an abstracted and metaphyfical notion of it, is a state that admits neither of acceffion nor diminution. But talking of it practically, and in a manner accommodated to the nature of things, the Perfection of man confifts in fuch endowments and attaiments as man is generally capable of in this life. And because man may be confidered either in relation to this, or to another world, therefore human Perfection may, I think, naturally enough be divided into religious and fecular. By fecular, I mean that which regards our interest in this life by religious, that which fecures it in eternity. The one more directly and immediately aims at the favour of man. ; the other at the favour of God: the one purfues that happiness, whatever it be, that is to be found in outward and worldly advantages: the other, that which flows from virtue and a good confcience. 'Tis eafy now to difcern, which of thefe two kinds of Perfection is the more defirable; the one purifies

purifies and exalts our nature, the other polishes and varnishes it; the one makes a compleat gentleman, the other a true Chriftian; the fuccefs of the one is precarious, that of the other certain, having no dependance on time or chance, the humour or fancy of man; the pleasure of the one, is fhort and fuperficial; that of the other, great and lafting; the world admires the one, and God approves the other. To be throughly perfuaded of this, is a good step towards true wifdom, as being that, which will enable man to fteer the whole courfe of life aright. But while I prefer the one, I do not prescribe the neglect or contempt of the other; fo far am I from it, that I am of opinion, that fecular Perfection has very often fome influence upon our fpiritual ftate, as well as its u'e and advantage in reference to our temporal one: that the most admired accomplishments of a fecular life, are fo far from being inconfiftent with religion, that they naturally fpring from it, and thrive and flourish most when they are influenced and cultivated by it; and judging that it might be of fome service to the world to inform and convince them of this, I had it fometimes in my thoughts to have treated here as well of fecular as religious Perfection: but doubting how well this might fuit with my function, and how far the best observations I could make on this fubject

fubject might fall fhort of anfwering the expectation of men of worldly parts and experience, I laid afide the defign. Here then, I confine my meditations wholly to Religious Perfection; I examine the nature of it, both in general, and in particular; not only ftating the true notion of it, but alfo defcending to the feveral branches and parts of it; I free it from those mistakes and difputes that perplex and incumber it; I lay down the motives to it, and prescribe the ways of obtaining it.

After this fhort account of my design ; the next thing I am to do, is to prevent, if I can, thofe prejudices which may either wholly fruftrate, or at least very much hinder and diminish the fuccefs and influence of it. Some are apt to ftartle at the very mention of Perfection; they have entertained such humble thoughts, not only of human nature, but, as it feems, of divine grace too and evangelical righteousness, that all talk of Perfection feems to them like the preaching a new gofpel, and an obtruding upon the world a fantaftick scheme of proud and pretending morality. But this fear will foon vanish, when I tell fuch; that I difcourfe of the Perfection of men, not angels: and, that I treat this, not like a monk, or a fublime and fubtle School man, but like one, who have been daily converfant with the doubts and fcruples,

with

with the fears and frailties of human nature, and departing fouls. I do not pretend to bless the world with the discovery of new truths. If at any time I place old ones in a better light; if I wipe off the duft, which dispute and time, and the corruption of manners, has here and there fcattered upon them, 'tis the utmost I aim at.

But how numerous, will fome fay, are the controverfies that have in every age perplexed this fubject? Grace and nature, perfection and fin, merit, fupererogation, &c. these are themes that have exercised and embroiled the Church of Chrift, almost through all the several ages of it down to this day: and with how little advantage to the honour of Chriftianity, and the intérest of virtue, have the brighteft parts, and the deepest learning been here employed? To this, all I have to fay, is, I write practically, and confult the intereft of fouls, not parties. I cannot but fee, and that with trouble and regret, how much Christianity häs in almost all times fuffered by thofe nice and fubtle, by thofe obftinate and paffionate difputes, with which writers have even oppreffed and ftifled the most practical subjects; and do moft earnestly defire to fee the fpirit of Polemical divinity caft out of the Church of Chrift, and that of a practical and experimental one eftablished in the room of it. Tho' therefore, I have confidered

thofe

« AnteriorContinuar »