Зображення сторінки
PDF
ePub

CHA P. VII.

How Religion conduceth to the Happinefs of the Inward-man, as it tends to the regulating of our Faculties, and to the Peace and Tranquility of our Minds.

A

S for the Internal Welfare of our Minds, this (as I 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 Subordination to one another.

2. In the Peace, Quiet, Contentment, confequent thereupon.

And both thefe do likewife depend upon 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 are Bleffings g to Religion

as

[ocr errors]

as the proper Reward of it. Those Men only being fit to have free and large Minds, and refign'd Faculties, who are willing to improve them to the best Use and Advantage. To this Purpose there are feveral Expreffions in Scripture: A good understanding have all they that do his Commandments. Thou thro' thy Commandments haft made me wifer than mine Enemies. He that doth the Will of God fhall know it.

2. Naturally; As thefe Things are Duties, fo are they the proper Effects of Virtue.

The Generality of the Heathen Philofophers have agreed in this, that Sin is the natural Cause of debafing the Soul, immerfing it into a State of Senfuality and Darknels, deriving fuch an Impotence and Deformity upon the Mind, as the most loathfome 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 lapsed Estate, renewing upon us the Image of our Maker, adorning us with those Beauties of Holinefs, which belong to the hidden man of the heart. 'Tis the proper Work of Religion, to frame the Mind to the nearest Conformity unto the Nature of God; upon which account it is faid in Scripture to 2 Pet. 1. confift in a participation of the divine nature. Other Things may be faid to have fome remote Resemblance to the Deity; but Man

only

only amongst the vifible Creatures, is capable of thofe more immediate Communications from him, by 'Religion: And all kind of Perfection is to be measured by its Nearnefs or Remotenefs to the firft and chief Pattern of all Perfection.

As all kind of Vice doth go under the Name of Impotence, fo Religion is defcrib'd to be the spirit of Power, and of a found Mind; because it doth establish in a Man a juft Empire over himself, over all those blind Powers and Paffions, which of themselves are apt to raise Tumults and Commotions against the Dominion of Reafon. That which Health is to the Body, whereby the outward Senfes are inabled to make a true Judgment of Things, that is Virtue to the Mind, whereby the inward Faculties must be fitted and difpofed to discern betwixt Things that differ, which those who are under the Power of vicious Habits are not able to do.

But to fpeak more particularly, Religion doth,

1. Enlarge the Understanding, enabling it to fee beyond the narrow Bounds of Senfe and Time, to behold Things that are invifible; God being in the intellectual World, as the Sun is in the fenfible World; and as natural Blindness doth difable Men from feeing the one, fo will fpiritual Blindness for the other.

Σ

Y 3

2. It

2. It doth exalt andregulate the Will to a Defire after, and Acquiefcence in fuch things as will promote the Perfection of our Natures, and confequently will beget in the Mind, the trueft Liberty, Ingenuity, Generofity, which are altogether inconfiftent with the Servitude of Lufts and Paffions.

3. It doth reduce the Paffions unto a due Subordination to the fuperior Faculties; restraining the Violence and Impetuousness of them, from whence the greatest Part of the Trouble and Difquiet of Mens Lives doth proceed. As he that is of a healthy Contitution, can endure Heat and Cold, and Labour, with little or no Prejudice to himfelf; fo can one of a virtuous Mind undergo various Conditions without receiving any Hurt from them. Such an one is not lifted up by Profperity, nor dejected by Adverfity: He is not a Servant to Anger, Fear, Envy, Malice, which are the great Occafions of disturbing our inward Peace and Quiet.

2. The fecond Thing wherein the Welfare of our Minds doth confift, is Peace, Tranquility, Joy, Confidence, in oppofition to inward Difquiet, Anxiety, Grief, Fear, Diffidence. And thefe do depend upon Religion likewise, both

SMorally,
Naturally.

1. Morally

1. Morally; As these things may be confidered under the Notion of Bleffings and Privileges, fo they belong to the Rewards of Religion. All Philofophers having agreed in this, that inward Serenity and Compofednefs of Mind is the proper Reward of moral Virtue.

Ifa.32. 17.

To which the Scripture doth atteft, in thofe Expreffions, where 'tis faid, that a good Prov. 14. man is fatisfied from himself; in the fear 14. of the Lord is ftrong confidence. The righ- c. 28. 1. teous is bold as a lion. Thou wilt keep him Ifa. 26. 3. in perfect peace whofe mind is ftayed on thee. That the fruits of righteousness, fhall be peace, and the effect of righteousness, quietnefs and affurance for ever. That tribula- Rom.2.9, tion and anguifh fhall be upon every foul 10. that doth evil; but to him that doth good, glory, and honour, and peace, Serenity and Compofednefs of Mind, peace that passeth Gal. 5. 22. all understanding, joy that is unspeakable and full of glory.

2. Naturally; As these things are confider'd under the Notion of Duties, fo they are the most genuine Fruits and Effects of Religion; which doth oblige us to them, and enable us for them.

1. Religion doth oblige Men to Joy and Peace and Confidence. The very Heathens have acknowledged these to be fuch Things, as all good Men are bound to upon the account of Duty. And the Scriptures doth

Y 4

abound

« НазадПродовжити »