of that Speech in Pythagoras ήλθε ἐτι ομοί ωσις θεῷ, "Every man's chief End should "be a Resemblance to God, a being made "like to the Deity." So Plato and Epictetus will have it to confift in following of God, TiQ Éçi ÉTÉOdai Se. And another, imitari quem colis, in imitating him whom we worship. So Seneca, Summum bonum eft, Epift. 7+ quod honeftum eft, & quod magis admirêre, folum bonum eft quod honeftum eft. Not only the chief, but the only Good doth confift, in what is honeft and virtuous. Now the Fruition of God cannot confift in any external Union or Contract of our Souls with the Deity, which Spirits are not capable of; nor in any mere Speculation or intellectual Gazing upon his Excellencies: But in fuch an Influence, whereby he doth communicate to us, fuch divine Qualities, as will exalt our Faculties beyond their natural State, and bring them into an Aflimilation and Conformity to the most perfect Idea of Goodness, together with an inward Senfation of the Effects of this in ourselves.

7

Having thus dispatched what I had to suggeft concerning the Nature of Happiness in general, I proceed to speak to fuch Parti culars, as are cfteemed to be the most usual Ingredients into such a State, and which do conduce to the compleating of it: whether they concern

Our

Our prefent Condition in this World; ei

ther our

External Welfare; confifting in
(1. Health.

2. Liberty, Safety, Quiet.
3. Poffeffions; with refpect either
to the Sufficiency of them, for
answering our Neceffities; which
is called Riches or Profit:

Or to

4. The Delight or Satisfaction we receive in the Enjoyments, in the Use and Suitableness of the things we poffefs; which is called Pleasure.

5. The Efteem which we have amongst good Men, whereby we are rendered acceptable and useful to others; ftyled Honour or Reputation.

Internal Welfare, or the Happiness of our Minds; which doth confift in these two things:

1. The due regulating and exalting of our Faculties to their proper Function.

2. The Peace, Joy, Contentment, confequent thereupon.

The Happiness of our future State. This doth confift in fuch a Fruition of the Supreme Good, as our Souls are capable of; and muft depend upon fuch

Courses,

Courses, as can afford us the most rational Affurance of Bleffednefs and Glory hereafter.

Now, I fhall endeavour to make it out by plain Reafon, that the Happiness of our Condition, in all thefe refpects, doth depend upon Religion and that not only morally upon account of that Reward which-virtuous Actions do entitle a Man unto, from a juft and wife Providence; but naturally alfo, by reason of that phyfical Efficacy which the Duties of Religion have, to procure for us all those things wherein our temporal Happiness confifts; to promote the Welfare, not only of particular Persons, but of publick Communities of Mankind in general, and of the whole Universe.

CHA P. II.

How Religion conduces to our prefent Happiness in this World: And firft to the Happiness of the Outward Man. 1. In refpect of Health.

ND because these things I have mentioned, (especially those of them which concern our external Happiness in this world) are the great Aims and Designs, by which the generality of Men are chiefly fway'd in their Actions; and therefore like to prove very powerful Motives to make Men religious, if they could be once effectually perfuaded, that Religion is the most proper Means for the attaining of these Things: I fhall therefore endeavour to make out this Truth, by the plainest and most convincing Evidence that may be. And the rather, because in fuch kind of Affertions, as are befides the common Opinion, and seem Paradoxes, Men will be apt to be jealous of their being impofed upon by fome kind of Sophifm or Fallacy.

In order to this, I fhall observe this Method: First, I fhall endeavour to state and define the Nature of these Things,

and

and to fhew wherein the true Notion of them doth confift. And then proceed to the Proof of this Propofition, that Religion is the most proper Means to procure and promote these Ends. And befides the Evidence to this purpose, from the concurrent-Opinions of wife Men, in feveral Ages; I fhall likewife make them out both by Reason and by Experience, which are all the kind of Arguments that fuch Matters are capable of.

Only I must premife one Caution; that when I fay Religion is the Cause of these Things, the Meaning is not, that it is fo neceffary, and fo infallible a Caufe, as can never fail of its Effect. This would not

be consistent with our dependent Condition, there being nothing in this World so much under the power of human Endeavours, but that the Providence of God may interpole for the Disappointment of it. To whom it must be left, to make what referved Cases he pleases from the ordinary Courfe of Things. But tho' it be not an infallible Caufe, yet it is fuch a Cause as doth generally and iπì To Tohu, produce its Effect: And all Mankind do think it a fufficient Inducement, to apply their Endeavours unto fuch Courses for the procuring of any thing, as are the beft Means to be had, and do for the most part effect the Ends they are defigned for.