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But it was not long before I was much importuned by fome special friends of the Author's, to let them proceed, and among the rest by a Person of Quality, who hath a very high respect and esteem both for him and his Writings, and to whom I am very much obliged ; and besides, I perceive that the Author himself was very much importuned by some friends

and persons of Quality for more of his Writings of this nature; that which I did before foresee would be one consequence of the publication of the former Volume ; for although he bath written much of this nature, it having been long the employment of his Hora Sacræ;

yet hath scarce any, even of his most intimate friends and acquaintance, except my self, and some of his own Family, known much. But by the advantage of these importunities of other friends, I did the more easily prevail with him to give leave tbat the Booksellers might go on with what they were about. And thus the Reader comes to enjoy the benefit of this second Volume.

For the Treatises contained in it, there is one upon the Same Subject with one of those in the former Volume, that is, Of Afflictions, but such (to say no more) as doubtless will not seem tedious to any Pious perfon, who hath already read the former. For his Meditations upon the Lord's Prayer, they are so excellent, and so far beyond what I am able to say in commendation of them, that I fall leave it to the sense of the Reader, who, if he have any relish of fincere Religion, Piety, and Devotion, cannot but be highly affected with them. For those shorter Meditations, I must acquaint the Reader, that they were written when the Author was not only in his Journeys but in such Journeys wherein he had less freedom by reason of the Company which was then with him,

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than he did ordinarily take when he had none but his own Attendants about him; for I find in divers

them noted when and where they were written. And These I was the more willing Soould be published in this Volume with the others, because, if the importunities of friends, which have not, nor will be wanting, can possibly prevail with the Author to publish any more of this kind himself, I supposed he would rather make choice Some of his larger and more compleat Writings, than of these (whereof some were never finished) which yet I doubt not, but will be very acceptable and profit able to the Pious Reader ; but poffibly otherwise might not have been published at all. . And even from these shorter Meditations the Reader may receive a double benefit; the matter of them may be fuch to him of it self ; but besides they exhibit an excellint Example in their Author, as of the constant pious and virtuous Dispositions of his mind in general, so in particular of his conftant care to employ those precious portions of time, as he calls them, his Horæ Sacræ, in suitable and profitable Meditations, from which he would not suffer bimself to be wholly diverted, either by his Company, or any other of those occurrences by which we are often too apt to excuse our selves from the Duties and Exercises of Religion and Piety.

Let the Pious Reader pray for the prolongation of his Life, and the Restitution of a competent measure of Health and Strength unto him ; which if it please God to grant, doubtless his Studies in Private will be no less beneficial to Posterity, than his Actions in Publick have been to the present age, though the Corsequence of these will reach to Posterity also

. Being far distant from the Press, I must again crave the Reader's favour to pardon and correct the mistakes of the Printer.

The

The several Treatises comprised in this Second

Volume are :

A

N Inquiry touching Happiness, page 295
Of the Chief End of Man,

P. 305 Upon Ecclef. XII. 1. Remember thy Creator, &c.

p: 319 Upon Psalm L. 10. Cor mundum crea, &c. P.326 A Poem,

p. 336 The Folly and Mischief of Sin,

P: 337 Of Self-Denial (not finished)

p. 341 Motives to Watchfulness, in reference to the Good and Evil Angels,

p350 Of Moderation of the Affections,

p. 352 Of Worldly Hope and Expectation,

P. 361 Upon Heb. XIII. 14. We have here no continu.

ing City, Of Contentedness and Patience,

p. 372 Of Moderation of Anger,

P: 374 · A Preparative against Afictions, P: 377 Of Prayer, and Thanksgiving, on Pfalm CXVI.

p. 425 the Lord's Prayer.

p. 429 A Paraphrase upon the Lord's Prayet. P: 541

P: 366

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Meditations upon

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ENQUIRY touching HAPPINESS. İ. NY Man that compares the Perfection of the

Human Nature with that of the Animal Nature, will easily find a far greater Excellence in the for

mer than in the latter: For, I. The faculties of the former are more Sublime and Noble. 2. The very External Fabrick of the former much more Beautiful and fuller of Majesty than the latter. 3. The latter seems to be in a very great measure ordained in Subferviency to the former: Some for his food, some for Clothing, some for Use and Service, some for Delight. 4. All the inferiour Animals seem to be plac'd under the Discipline, Regiment, and Order of Mankind : so that he brings them all, or the most of them, under his Order and Subjection.

2. It is therefore Just and Reasonable for us to think, that if the inferiour Animals have a kind of Felicity Happiness attending their being, and suitable to it, that much moreMan, the nobler being, should not be deftitute of any Happiness attending his being, and suitable to it.

3. But rather consequently, that Man, being the nobler Creature, should not only have an Happiness as well as Inferiour Animals, but he fhould have it placed in some more Noble and Excellent rank and kind than that wherein the Brutes have their Happiness placed.

4. It is plain that the Inferiour Animals have a Happiness or Felicity proportionate to their Nature and Fabrick; which as they exceedingly desire, so they do in a great measure Enjoy: namely, a sensible Good, answering their fenfible Appetite. Every thing hath Organs and Instruments answering to the Use and Convenience of their Faculties; Organs for their Sense and Local motion, and for their Feeding, for their generation of their kind; Every thing hath its peculiar Inftin&ts and Connatural Artifices and Energies for the Exercises of their Organs and Faculties, for their Preservation and Nourishment: Every thing hath a supply of External Objects answering those Faculties, Desires and Instincts; Meats proper for their Nourishment; Places proper for their Repose: Difference of Sexes in their several kinds answering their Procreative Appetite: and most commonly such a proportion of Health and Integrity of Nature, as goes along to that period of time allotted for their duration ; and in default ihereof they are for the most part furnished with Medicines naturally provided for them, which they naturally know and use, so that they seem to want nothing that is necessary to the Complement of a Sensible Felicity.

It is true, they are in a great measure Subjected to the Dominion of Mankind, which is sometimes over feverely exercised; but then they have the Benefit of Supplies from them, Protection under them, and, if they meer not with Masters more unreasonable than themselves, they find Moderation from Them. They are also exposed to the Rapine one from another, the weaker Beasts, Birds and Fishes,

being commonly the prey of the greater: V. Lactant. de.

but yet they are commonly endued with Opific. Dei. 6o a. Nimbleness, Artifices or Shifts to avoid their Adverfaries. But be thefe what Abatements of their Sensible Happiness may be, yet they have certain Nega. tive Advantages that conduce very much to their Happiness, or at least remove very much of what might abate it, and thereby render their fruition more free and perfect and uninterrupted; for instance, they seem to have no Anticipations or Fear of Death as a common Evil incident to their nature: They have no Anticipations of Dangers till they immediately prefent themfelves unto them : They have no great sense or apprehensions of any thing better than what at present they enjoy : They are not under the Obligation of any Law, or under the Sense of any such thing, and consequently the Sincereness of what they enjoy, not interrupted by the

Itrokes

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