ANd 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 swayed in their actions; and therefore like to prove very powerful motives to make men religious, if they could be once effectúally perswaded, that Religion is the most proper means for the attaining of these things: I shall therefore endeavour to make out this truth, by the plainest and most convincing ęvidence that may be. And the rather because in such kind of assertions, as are besides the common opinion, and seem paradoxes, men will be apt to be jealous of their being imposed upon by some kind of Sophism or Fallacy.
In order to this, I shall observe this method: First, I shall endeavour to state and define the nature of these things, and to shew wherein the true notion of them doth consist. And then proceed to the proof of this proposition, That Religion is the most proper means to procure and promote these ends. And besides the evidence to this purpose, from the concurrent opinions of wise men, in several ages; I shall likewise make them out both by reason, and by experience, which are all the kind of arguments that such matters are capable of.
Only I must premise one Caution; that when I say Religion is the cause of these things, the meaning is not, that it is so necessary and so infallible a cause, 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 humane endeavours, but that the providence of God may interpose for the disappointment of it. To whom it must be left, to make what reserved cases he pleases from the ordinary course of things. But though it be not an infallible cause, yet is it such a cause as doth generally and […], produce its effect: And all mankind do think it a sufficient inducement, to apply their endeavours unto such courses for the procuring of any thing, as are the best means to be had, and do for the most part effect the ends they are designed for.
This being premised, I doubt not but to offer such arguments for the proof of these things, as shall be sufficient for the conviction of any man who will but understand and consider them.
I begin with the First. The wellfare of our present condition in respect of our outward-man doth depend upon Religion.
First, Religion is the best means for Health. By Health I mean such a constitution of our bodies, whereby our members and faculties are inabled for the due performance of their natural functions, and freed from pain; ‘tis properly opposed to sickness or Disease. As for the infirmities of old age, these are so essential to all living creatures, so necessarily spring from the very principles of our natures, that though they may be somewhat lessened and alleviated, yet are they not capable of any complete remedy.
This blessing of Health is so necessary to our well-beings in this world, that without it, we cannot enjoy any thing else, no not our own selves; insomuch that men do, and may justly put a great value upon it, and are willing to purchase it at any rate. And therefore to all such, this consideration must needs be a very powerful motive.
Now I shall make it plain that this doth depend upon Religion Morally. Naturally.
-
Morally, By reason of those blessings of this kind, which by the light of nature men may reasonably expect from the goodness of God, upon the observance of his laws; besides the several assertions and promises in Scripture to this purpose, where sin is often represented as the meritorious cause of sickness, and diseases are often threatned, and accordingly inflicted as the due rewards of sin: And on the other side, upon mens observing (Deut. 28. 61) the duties of Religion, God promises to take away sickness from the midst (Exod. 23. 25) of them, to bestow upon them health and length of days. The fear of the Lord (Deut. 7. 15) and departing from evil, shall be health to thy navel, and marrow to thy bones. Prov. 3. 7, 8. Prov. 11. 19. As righteousness1 tendeth to life, so he that pursueth evil, pursueth it to his own death. Chap. 2. 22, The wicked shall be cut off from the earth, and the transgressours shall be rooted out of it.
-
Religion is the natural cause of health, which may appear upon this two-fold reason; because it doth remove those things that will hinder it, and doth promote such things as will help it.
-
It doth removere prohibens, it is apt to prevent and remove such things as are the great impediments of our health. Nothing is more evident, than that there are several vices which have a physical efficacy in the producing of diseases, as all kind of intemperance of body, all inordinate passions of mind; to one of which, the greatest part of the sickness amongst men may be ascribed; and consequently the virtues opposite to these, Temperance, Sobriety, Moderation, must needs have a natural causality for the hindring of these diseases. ‘Tis by Religion that men are inabled to prevent all such excesses as are prejudicial to nature, to repress all such violent transports of passion, Hatred, Anger, Fear, Sorrow, Envy, &c. as are in themselves very pernicious to our bodily health, and by that violent commotion, which they are apt to put the humours into, do sometimes cause present sickness, and always lay in us the seeds of future Diseases.
-
It doth promovere adjuvans, promote all such things as may most effectually conduce to the improving of our health; by obliging us upon the account of duty and conscience, to a careful observance of the most proper means to this end: Keeping us within due bounds in our eating, drinking, exercise; preserving our minds in an equal frame of serenity and calmness; supporting our spirits with contentation and chearfulness under every state of life; so that nothing can be more true than that of Solomon, That A cheerful mind doth good like a medicine, (Prov. 17. 22. 15. 13. 12. 25) and makes a healthy countenance; whereas heaviness and cares will break a mans spirit and make it stoop.
I know there are other means to be made use of in order to the procuring of health, various kinds of Medicaments to be applyed by the art of Physick, according as the nature of several diseases shall require, which Religion doth oblige a man not to neglect: But yet this I think may be truely said, That those who are most expert in the profession of Physick, are not able to prescribe any Catholicon, which shall more effectually operate, both by way of prevention and cure, than the observance of those duties which Religion and virtue do oblige us unto.
Nor is this true only in Theory and Speculation, but it may appear to be so upon common experience, to which I shall appeal for the further confirmation of it. What kind of persons are those who enjoy the best state of health and the longest lives? Are they not such generally who are most sober and regular in their conversations, most temperate as to their bodies, most free from all kind of inordinate passions, fierceness, anxiety, cares as to their minds? ‘Tis said of Moses, that though he were exceeding (Deut. 34. 7) old, yet his eye was not dim, nor was his natural force abated. Which (amongst other causes) may be ascribed to those eminent virtues he was endowed with, the temperance of his body, and meekness of his spirit. That beloved Disciple whose thoughts and writings seem to be wholly taken up with the Divine virtue of Love, is upon account of this temper of his mind, thought to have enjoyed a more vigorous old age than any of the rest: Such a power is there in Religion, though not wholly to prevent the infirmities of old age, yet in a great measure to alleviate and abate them.
And on the other side, if we consult experience; Who are the men most obnoxious to diseases? are they not such generally as are most vicious in their lives? most given to surfeits, debaucheries and lewdness, whereby they do so far inflame their blood and wast their spirits, as not to live out half their days: Insomuch that no man of ordinary prudence, who is to take a Lease for lives, will be content (if he can well avoid it) to chuse such a one whom he knows to be vicious and intemperate.
But these things are so obvious to common experience, that I need not enlarge upon them: Only I would not be mistaken. I do not say that none of those are Religious, who are liable to diseases, and are taken away in their younger years; or that all such are religious, who are free from diseases, and live to old age. Some may be naturally of so tender and brittle a make, that every little blow will break them; others of so tough and strong a constitution, as to hold out against many batteries and assaults; and yet neither of these to be ascribed, either to the vices of the one, or the virtues of the other, but do rather belong to their condition and temper, which being natural, and not falling under the choice of our wills, is not therefore capable of any moral good or evil.
Besides, there ought allowance to be made (as I said before) for such exempt cases, as shall seem good to the providence of God in the government of humane affairs. Some good men may be taken away from the evil to come, others may be exercised with diseases in their bodies for the cure of their minds, or to make their patience and courage exemplary to others. And some that are good men for the main, may yet by their own carelesness in using the fittest means for the preservation of their health, expose themselves to sickness; none of which can be any prejudice to the thing I have been proving. This being that which I affirm, that so far as the infirmities of our natural tempers are capable of remedy by any thing in our power, It is the observance of the duties of Religion, that doth for the most part and generally prove the most effectual means to this purpose. Which is all I shall say to the first thing I proposed to speak to, concerning the health of our bodies.
← Book 2, Chapter 1. Shewing in general how Religion conduces to our Happiness · Contents · Book 2, Chapter 3. How Religion conduces to the happiness of the outward man →
Footnotes
-
Prov. 4. 22. Isa. 58. 8. ↩