man doth disobey in doing a good thing, when upon that account he neglects what is far better. And the mistake of men about this, is the true cause of that which we call Superstition, which is one of the oppofites to Religion, and fo deftructive to the true nature of it. Men being apt to think themselves privileged for their neglects and failings in fome greater matters, by their zeal about leffer things.

Now nothing will contribute more to banish this Superftition out of the world, than a fober enquiry into the nature and caufes of things, whereby we may be able to take a juft estimate of their evidence and importance, and confequently to proportion our zeal about them.

I mention this the rather, because it hath been by fome objected, that human Learning and Philofophy doth much indifpofe men for this humble fubmiffion to Divine Laws, by framing their minds to other notions and inclinations than what are agreeable to Religion.

But that this is a falfe and groundless prejudice, may be made very evident: The true knowledge of the nature of things being amongst natural helps, one of the most effectual to keep men off from thofe two extremes of Religion, Superftition and Prophaneness. I. For

1. For Superftition; this doth properly confift in a misapprehenfion of things, placing Religion in fuch things as they ought not for the matter, or in fuch a degree as they ought not for the measure ; which proceeds from ignorance.

2. For Prophaneness; This doth confift in a neglect or irreverence towards facred things and duties, when fuch matters as ought to have our highest esteem, are rendred vile and common. And this likewife doth proceed from ignorance of the true nature of things. Now one of the best remedies against this, is the study of Philofophy and a skill in Nature, which will be apt to beget in men a veneration for the God of Nature. And therefore to thofe Nations who have been destitute of Revelation, the fame perfons have been both their Philofophers and their Priests; those who had moft skill in one kind of knowledge, being thought moft fit to inftruct and direct men in the other. And if we confult the stories of other places and times, we shall conftantly find those Nations moft folemn and devout in their worship, who have been most civilized and most Philofophical. And on the contrary thofe other nations in America and, Africa, whom Navigators report to be

moft

most destitute of Religion, are withal most brutish and barbarous as, to other Arts and Knowledge.

It cannot be denied indeed, but that a flight fuperficial knowledge of things, will render a man obnoxious either to Superftition, or to Atheistical thoughts; especially if joined with a proud mind and vicious inclination. He that hath made fome little progrefs in natural enquiries, and gotten fome fmattering in the phrases of any Theory, whereby (as he conceives) he can solve some of the common Phanomena, may be apt to think, that all the reft will prove as eafie as his firft beginning feems to be; and that he fhall be able to give an account of all things: But they that penetrate more deeply into the nature of things, and do not look upon second causes, as being fingle and scattered, but upon the whole chain of them as linked together, will in the plaineft things, fuch as are counted most obvious, acknowledge their own ignorance, and a Divine Power; and fo become more modest and humble in their thoughts and carriage. Such inquifitive perfons will eafily discern, (as a noble Author hath well expreffed it) that the highest link of Nature's chain is faltned to Jupiter's Chair.

This

This (notwithstanding it be a digreffion) I thought fit to say, by way of vindication and answer to those prejudices, which some men have raised against human Learning and the study of Philofophy, as if this were apt to difpofe men unto Atheistical principles and practices. Whereas a fober enquiry into the nature of things, a diligent perufal of this volume of the world, doth of it self naturally tend to make men regular in their minds and conversations, and to keep them off from those two oppofites of Religion, Superftition and Prophaneness.

CHAP.

CHA P. XVII.

Of Paffive Obedience, or Patience and Submiffion to the Will of God.

Hus much may fuffice concerning the nature and duty of Active Obe

ΤΗ

dience.

I proceed to that of Paffive Obedience, or patient fubmiffion under the afflicting hand of God.

And though this may feem one of the moft difficult of all other duties, and most repugnant to human nature; yet is there no fubject more excellently difcuffed by the Heathen Moralifts, and wherein they feem more to exceed themselves, than this.

I shall mention out of them fome of thofe paffages, which feem to me most appofite and material to this purpose, under these four heads, which contain the feveral Arguments to this duty, viz.

1. Such