the promoting of their honour and reputation, as are quite oppofite to that which I have now been difcourfing of namely, prophanenefs and contempt of Religion, defpifing that which other men stand in awe of; by which they think to get the reputation of Wit and Courage ; of Wit, by pretending to penetrate more deeply into the nature of things, and to understand them better than others do not to be so easily imposed upon, as other credulous people are: Of Courage, by not being fo easily scared at the apprehenfion of danger at a distance.

But the plain truth is, fuch perfons do hereby prove themselves to be both Fools and Cowards.

Fools; In mistaking their great interest, in making choice of fuch means, as can never promote the end they defign. There being no kind of men that are more exposed (whatsoever they themfelves may think of it) than those that feek for credit by defpifing of Religion. Fools, in venturing their future eftates and their fouls upon fuch hazards, as all mankind would cry out upon for the most palpable folly and madness, if they fhould do the like towards their Temporal estates, or their bodies.

Com

Cowards; In being more afraid of little dangers, because they are present, than of greater, because they are future, and at a distance. As that Soldier, who doth more dread the prefent danger of fighting, when he is obliged to it, than the future danger of fuffering by Martial law for running away, may juftly be efteemed a notorious coward; fo may that man, who is more afraid of a prefent inconvenience, by incurring the prejudice and difpleasure of his loofe companions, to whom he would be acceptable, than of a future mischief from the judgment of God. No man will efteem another to be truly valiant, because he is not afraid to do fuch vile unworthy things as will expose him to the displeasure and punishment of the Civil Magiftrate; much less fhould he be fo accounted, for daring to do fuch things, as will in the iffue expofe him to the Divine Vengeance.

CHAP. VII.

How Religion conduceth to the hap piness of the Inward man, as it tends to the regulating of our faculties, and to the peace and tranquillity of our minds.

S for the Internal welfare of our

A minds, this (as 1 obferved before)

doth depend upon these two things.

1. The perfecting and regulating of our faculties, inabling them for their proper functions, and the keeping of them in due fubordination to one another.

2. In the peace, quiet, contentment, confequent thereupon.

And both these do likewife depend up on Religion.

1. For the perfecting and regulating of our faculties, and inabling them for their proper functions. These things do depend upon Religion, both

S Morally,
Naturally.

1. Morally; Asthese things are bleflings and privileges, fo do they belong to Religion as the proper reward of it. Thofe men only being fit to have free and large minds, and refigned faculties, who are willing to improve them to the best use and advantage. To this purpose there are several expreffions in Scripture: A good understanding have all they that do his commandments. Thou through thy commandments haft made me wiser than mine enemies. He that doth the will of God fhall know it.

2. Naturally, As these things are duties, fo are they the proper effects of virtue. The generality of the Heathen Philofophers have agreed in this, that fin is the natural caufe of debafing the foul, immerfing it into a state of fenfuality and darkness, deriving fuch an impotence and deformity upon the mind, as the most loathsome diseases do upon the body. And therefore it must be Religion and Virtue, on the other fide, that must enlighten and enlarge the mind, and restore it from the degeneracy of its lapfed estate, renewing upon us the image of our Maker, adorning us with those beauties of holiness, which belong to the hidden man of the heart. 'Tis the proper work of Bb 3

Re

Religion, to frame the mind to the neareft conformity unto the nature of God; upon which account it is faid in Scripture to confist in a participation of the Divine nature. Other things may be faid to have fome remote resemblance to the Deity; but man only amongst the visible creatures, is capable of those more immediate communications from him, by Religion: And all kind of perfection is to be measured by its nearness or remotenefs to the first and chief pattern of all perfection.

As all kind of vice doth go under the name of impotence, fo Religion is described to be the Spirit of power, and of a Sound mind. Because it doth establish in a man a juft empire over himself, over all those blind powers and paffions which of themfelves are apt to raise tumults and com motions against the dominion of Reason, That which health is to the body, whereby the outward fenfes are enabled to make a true judgment of things, that is virtue to the mind, whereby the inward facul ties must be fitted and difpofed to dif cern betwixt things that differ, which those who are under the power of vicious habits are not able to do.

But