there is no doubt, if those Men were without thofe Vices, their Reputation would be fo far from being thereby diminished, that it would become much more confiderable.

It must also be acknowledged on the other hand, that even virtuous and good Men may' fometimes fail of that Efteem and Respect that their Virtue feems to merit; nay, in that degree, as to be flighted and defpifed, and to have many Odious Terms and Nick-Names put upon them: But when we confider the Cafes in which this happens, it will appear to be of no force at all, for the difproving what has been now delivered. For, Firft, It ought to be confidered what kind of Perfons thofe are that treat Virtue and Virtuous Men thus Contemptuously; we fhall always find them to be the Worft and the Vileft of Mankind; fuch who have debauched the natural Principles of their Minds, have loft all the Notions and Diftinctions of Good and Evil, are fallen below the Dignity of Human Nature, and have nothing to bear up themselves with but Boldnefs and Confidence, Drollery and Scurrility, and turning into Ridicule every thing that is grave and ferious. But it is with thefe, as it is with the Monsters and Extravagancies of Nature, they are but very Few: Few in comparison of the reft of Mankind, who have wifer and truer Sentiments of Things: But if they were more numerous, no Man of Understanding would value what fuch Men faid of him. It looks like a Crime, to be commended by fuch Perfons; and may juftly VOL. I.

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occafion a Man to reflect upon his own Actions, and to cry out to himself, as he did of old, What have I done, that thefe Men fpeak well of me?

But, Secondly, It cannot be denied, but that fome Perfons, who are otherwise Virtuous and Religious, may be guilty of fuch Indifcretions -as thereby to give others occafion to flight and defpife them. But then it is to be confidered, that this is not to be charged upon Virtue and Religion, but is the particular Fault of the Perfons: Every one that is Religious, is not Prudent; the Meannefs of a Man's Underflanding, or his rafh and intemperate Zeal, or the Morofenefs of his Temper, or his too great Scrupulofity about little Things, may fome

times make his Behaviour Uncouth and Fantaftick, and betray him to do many Actions, which we may think his Religion obliges him to, that other People will be apt to fancy Silly and Ridiculous: But this doth not at all reflect upon Religion; nor doth it follow, that because the Imprudence of this or the other particular Man, expofes him to the Mirth and the Pleasantness of others, that therefore all Religious Perfons muft fall under the fame Fate Moft certainly Religion, where-ever it is governed by Knowledge and Sound Principles, where-ever it is managed with Prudence and Difcretion, is a thing fo Noble, fo Amiable, that it attracts Love, and commands Respect from all that are acquainted with it, unlefs they be fuch profligately wicked Perfons, as I just now spoke of.

There

There is one Objection, made from the Scripture, against this and the former Point I have been fpeaking to,v/which I defire to remove before I proceed to the Third General Head of my Difcourfe. It is this; That the Scripture is fo far from reprefenting Godliness as a Means to improve our Fortunes, or attain a Reputation in the World, that it feems directly to affirm the contrary; for it affures us, that All those that will live godly in Chrift, must fuffer Perfecution: That the Difciples of Chrift Thall hated of all Men, for his Name's fake: That the World fhall revile and perfecute them, and Speak all manner of Evil of them : And that thro' many Tribulations we must enter into the Kingdom of God:

But to this it is eafily answered, That these and other fuch like Paffages of Scripture, do not speak the General and Common Fate that attends Godliness in all Times and Places of the World, according to the Ordinary Courfe of God's Providence, but only refer to that particular Time, when Chriftianity was to be planted in the World; then, indeed, Perfecution and Difgrace, Lofs of Goods, and even of Life itfelf, was to be the common Portion of thofe that profeffed it. Nor could it otherwife be expected; for when a new Religion is to be fet up, and fuch a Religion as is perfectly deftructive of all thofe others that have been by long Custom received, and are by Laws eftablished in the World, it cannot be imagined, but that it will meet with a great deal of Contradiction and Oppofition from

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all forts of Perfons. But this was a peculiar and extraordinary Cafe, and could but laft for a certain Time: Now that Christianity hath obtained in the World, and is adopted into the Laws of Kingdoms, as, God be thanked, it is among us at this Day; fo far need we be from fearing that the Practice of it will draw upon us any Perfecution, or fuch other Inconveniencies as are mentioned in thè fore-cited Places, that there is no doubt but that we may rationally expect from it all thofe external Benefits and Advantages, which, as we have seen, it is in its own Nature apt to produce, and which God hath indeed made over to it by Promife, in feveral Paffages of the Scripture, especially of the Old Testament.

For, that I may mention this by the bye, I do not conceive that thofe Promifes of Long Life, Good Days, and all manner of Worldly Profperity, with which the Practice of Godlines is fo frequently inforced in the Old Teftament, were fo appropriated to the Jewish Religion, as to be antiquated or difannulled by the Introduction of the Chriftian; but rather that they are still in force to all the Purposes they were then; for that the Coming of Chrift into the World, did add many great Bleffings and Privileges to the People of God, which before they had not, we are certain of: But that it took away from them any that before they had, this we no where read; nor indeed, it is probable.

But I haften to the Third and last General Head I am to speak to, which is, The excel

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lent Minifteries of Religion,above all other Things to the Pleafures of Human Life. Which Point, if it be clearly made out, I do not fee what can be farther wanting to recommend it unto us, as the most effectual Inftrument for the ferving all our Turns in this World. Now that Godliness doth, indeed, make the moft excellent Provifions for all Sorts of Pleasures, will appear by these Four Confiderations.

Firft, That it eminently miniftreth to Health, which is a neceffary Foundation for all Pleafures.

Secondly, It doth much increafe the Relish and Sweetness of all our other Pleafures. Thirdly, It fecures us from all those Inquietudes and Disturbances which are aptto imbitter our Pleafures, and make our Lives uncomfortable.

Fourthly, It adds to Human Life a world of Pleafures of its own, which those that are not poffeffed of it, are utterly unacquainted with.

First of all, Godliness doth very much conduce to Health: Which is fo neceffary to our Enjoyment of any fenfible Good, that without it, neither Riches, nor Honours, nor any thing that we esteem moft gratifying to our Senses, will fignify any thing at all to us. Now that a Sound and Healthful Conftitution does exceedingly much depend upon a difcreet Government and Moderation of our Appetites and Paffions, upon a fober and temperate Ufe of all God's Creatures, which is an Effential Part of True Religion, is a Thing fo evident, E 3

that