Imatges de pàgina
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Of the feveral Parts of Perfection, Illumination, Li-

berty, and Zeal.
Page 145

Chap. 1.
1.OF F Illumination. I. The diftinguishing cha-

racter of illuminating truths. 1. They

purify us. 2. They nourish and strengthen us. 3.

They delight us. 4. They procure us a glorious re-

ward. II. The nature of illuminating knowledge

1. It must be deeply rooted. 2. It must be diftinct

and clear. 3. It must be throughly concocted 148

Chap. 2. Of the Fruits and Attainments of Illumi-
nation. That Illumination does not depend so much

• upon a man's outward Parts, extraordinary Parts,

acquired Learning, &c. as upon his moral Qualifi-

cations; fuch as Humility, Impartiality, and Love

of the Truth. Four directions for the attainment

of illumination. 1. That we do not fuffer our minds

to be engaged in quest of knowledge foreign to our

purpose. 2. That we apply our felves with a very

tender and fenfible concern to the study of illumina-

ting truths. 3. That we act conformable to thofe

Measures of light which we have attained. 4. That

we frequently address our felves to God by Prayer,

for the illumination of his grace. The chapter con-

cluded with a prayer of Fulgentius

Chap. 3. Of Liberty in general. The notion of it tru-

ly stated and guarded. The fruits of this Liberty.

1. Sin being a great evil, deliverance from it is great

happiness. 2. A freedom and pleasure in the acts of

righteoufnefs and good works. 3. The near relation

it creates between God and us. 4. The great fruit

of all, eternal life. With a brief exhortation to en-

deavour after deliverance from fin

Chap. 4. Of Liberty, as it relates to original fin. The

nature of which confidered, chiefly with respect to its

Corruption. How far this distemper of nature is

curable. Which way this cure is to be effected, 269

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THE

INTRODUCTION.

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Y what steps 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 those objections which reprefent all enquiries and attempts after true happinefs in this life, either as fantastick or unneceffary; or, which

as bad, vain and to no purpose: 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 difappointment in purfuit of it. In the fecond, I ftate the true notion of human life, infift upon the several 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 abftracted 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 secures 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 happinefs, 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 these two kinds of Perfection is the more defirable; the one purifies

purifies and exalts our nature, the other po lishes 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 lasting; the world admires the one, and God approves the other. To be throughly perfuaded of this, is a good step towards true wisdom, as being that, which will enable man to fteer the whole course 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 use and advantage in reference to our temporal one: that the moft 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 fervice 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

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