derate in their judgments, tainted and vitiated in their palates, can discern their worth, or relish their sweetness. Hence it is that so many follow the judgment and practice of those in Job, who say unto God, depart from us; for we desire not the knowlege of thy ways. What is the Almighty that we should serve him? and what profit should we have if we pray unto him?'

For voiding which prejudices, and the recommendation of St. Paul's project, I shall, as I said, propose some of those innumerable advantages, by considering which the immense profitableness of piety will appear. And first I shall mention those considerations, which more plainly do import universality; then shall touch some benefits thereof, seeming more particular, yet in effect vastly large, and of a very diffusive influence.

I. First then, we may consider that piety is exceeding useful for all sorts of men, in all capacities, all states, all relations; fitting and disposing them to manage all their respective concernments, to discharge all their peculiar duties, in a proper, just, and decent manner.

It rendereth all superiors equal and moderate in their administrations; mild, courteous, and affable in their converse; benign and condescensive in all their demeanor toward their inferiors.

Correspondently it disposeth inferiors to be sincere and faithful, modest, loving, respectful, diligent, apt willingly to yield due subjection and service.

It inclineth princes to be just, gentle, benign, careful for their subjects' good, apt to administer justice uprightly, to protect right, to encourage virtue, to check wickedness.

Answerably it rendereth subjects loyal, submissive, obedient, quiet, and peaceable, ready to yield due honor, to pay the tributes and bear the burdens imposed, to discharge all duties, and observe all laws prescribed by their governors, conscionably, patiently, cheerfully, without reluctancy, grudging, or murmuring.

It maketh parents loving, gentle, provident for their children's good education and comfortable subsistence; children again, dutiful, respectful, grateful, apt to requite their parents.

Husbands from it become affectionate and compliant to their wives; wives submissive and obedient to their husbands.

It disposeth friends to be friends indeed, full of cordial affection and good-will, intirely faithful, firmly constant, industriously careful and active in performing all good offices mutually.

It engageth men to be diligent in their calling, faithful to their trusts, contented and peaceable in their station, and thereby serviceable to the public good.

It rendereth all men just and punctual in their dealing, orderly and quiet in their behavior, courteous and complaisant in their conversation, friendly and charitable on all occasions, apt to assist, to relieve, to comfort one another.

It tieth all relations more fastly and strongly, assureth and augmenteth all endearments, enforceth and establisheth all obligations by the firm bands of conscience; set aside which no engagement can hold sure against temptations of interest or pleasure. Much difference there is between performing these duties out of natural temper, fear of punishment, hope of temporal reward, selfish design, regard to credit, or other the like principles, and the discharging them out of religious conscience: this alone will keep men tight, uniform, resolute, and stable; whereas all other principles are loose and slippery, will soon be shaken and falter.

In consequence to those practices springing from it, piety removeth oppression, violence, faction, disorders, and murmurings, out of the state; schisms and scandals out of the church; pride and haughtiness, sloth and luxury, detraction and sycophantry, out of the court; corruption and partiality out of judicatures; clamors and tumults out of the street; brawlings, grudges, and jealousies out of families; extortion and cozenage out of trade; strifes, emulations, slanderous backbitings, bitter and foul language out of conversation; in all places, in all societies it produceth, it advanceth, it establisheth, order, peace, safety, prosperity, all that is good, all that is lovely or handsome, all that is convenient or pleasant for human society and common life. It is that which, as the wise man saith, 'exalteth a nation; it is that which establisheth a throne.'

It is indeed the best prop and guard that can be of govern

ment and of the commonweal: for it settleth the body politic in a sound constitution of health; it firmly cementeth the parts thereof; it putteth all things into a right order and steady course. It procureth mutual respect and affection between governors and subjects, whence ariseth safety, ease, and pleasure to both. It rendereth men truly good, (that is, just and honest, sober and considerate, modest and peaceable,) and thence apt, without any constraint or stir, to yield every one their due; not affected to needless change, not disposed to raise any disturbance. It putteth men in good humor, and keepeth them in it; whence things pass smoothly and pleasantly. It cherisheth worth, and encourageth industry; whence virtue florisheth, and wealth is increased; whence the occasions and means of disorder are stopped, the pretences for sedition and faction are cut off. In fine, it certainly procureth the benediction of God, the source of all welfare and prosperity: whence, when it goeth well with the righteous, the city rejoiceth; and, when the righteous are in authority, the people rejoice,' saith the great politician Solomon.

It is therefore the concernment of all men, who, as the psalmist speaketh, desire to live well, and would fain see good days: it is the special interest of great persons, (of the magistracy, the nobility, the gentry, of all persons that have any considerable interest in the world,) who would safely and sweetly enjoy their dignity, power, or wealth, by all means to protect and promote piety, as the best instrument of their security, and undisturbedly enjoying the accommodations of their state. It is in all respects their best wisdom and policy; that which will as well preserve their outward state here, as satisfy their consciences within, and save their souls hereafter. All the Machiavelian arts and tricks, all the sleights and fetches of worldly craft, do signify nothing in comparison to this one plain and easy way of securing and furthering their interests.

If then it be a gross absurdity to desire the fruits, and not to take care of the root, not to cultivate the stock, whence they sprout; if every prince gladly would have his subjects loyal and obedient, every master would have his servants honest, diligent, and observant, every parent would have his children

officious and grateful, every man would have his friend faithful and kind, every one would have those just and sincere, with whom he doth negociate or converse; if any one would choose to be related to such, and would esteem their relation a happiness; then consequently should every man in reason strive to further piety, from whence alone those good dispositions and practices do proceed.

II. Piety doth fit a man for all conditions, qualifying him to pass through them all with the best advantage, wisely, cheerfully, and safely; so as to incur no considerable harm or detriment by them.

Is a man prosperous, high, or wealthy in condition? Piety guardeth him from all the mischiefs incident to that state, and disposeth him to enjoy the best advantages thereof. It keepeth him from being swelled and puffed up with vain conceit, from being transported with fond complacence or confidence therein; minding him that it is purely the gift of God, that it absolutely dependeth on his disposal, so that it may soon be taken from him; and that he cannot otherwise than by humility, by gratitude, by the good use of it, be secure to retain it; minding him also that he shall assuredly be forced to render a strict account concerning the good management thereof. It preserveth him from being perverted or corrupted with the temptations to which that condition is most liable; from luxury, from sloth, from stupidity, from forgetfulness of God, and of himself; maintaining among the floods of plenty a sober and steady mind. It fenceth him from insolence, and fastuous contempt of others; rendereth him civil, condescensive, kind and helpful to those who are in a meaner state. It instructeth and inciteth him to apply his wealth and power to the best uses, to the service of God, to the benefit of his neighbor, for his own best reputation, and most solid comfort. It is the right ballast of prosperity, the only antidote for all the inconveniences of wealth; that which secureth, sweeteneth, and sanctifieth all other goods without it all apparent goods are very noxious, or extremely dangerous; riches, power, honor, ease, pleasure, are so many poisons, or so many snares, without it. Again, is a man poor and low in the world? Piety doth improve and sweeten even that state: it keepeth his spirits up above dejec

tion, desperation, and disconsolateness; it freeth him from all grievous solicitude and anxiety; showing him, that although he seemeth to have little, yet he may be assured to want nothing, he having a certain succor and never-failing supply from God's good providence; that, notwithstanding the present straitness of his condition or scantness of outward things, he hath a title to goods infinitely more precious and more considerable. A pious man cannot but apprehend himself like the child of a most wealthy, kind, and careful father, who, although he hath yet nothing in his own possession, or passing under his name, yet is assured that he can never come into any want of what is needful to him: the Lord of all things (who hath all things in heaven and earth at his disposal, who is infinitely tender of his children's good, who doth incessantly watch over them) being his gracious Father, how can he fear to be left destitute, or not to be competently provided for, as is truly best for him?

This is the difference between a pious and an impious man. Is the pious man in need? he hath then an invisible refuge to fly to, an invisible store to furnish him; he hath somewhat beyond all present things to hope in, to comfort himself with; whereas the impious person hath nothing beside present appearances to support or solace himself by; the which failing, down he sinketh into dejection and despair. Is the good man in affliction? he knoweth that it cometh not on him without God's wise appointment, nor without good intention toward him, for probation, exercise, and improvement of his virtues, or for wholesome correction of his bad dispositions; that it is only physic and discipline to him, which shall have a comfortable issue; that it shall last no longer than it is expedient for him that it should: wherefore he patiently submitteth to it, and undergoeth it cheerfully, with the same mind wherewith a patient swalloweth down an unsavory potion, which he presumeth will conduce to his health. Never, indeed, hath any man enjoyed more real content, or hath been more truly satisfied, than good men have been in a seeming depth of ad

⚫ Scimus amicos Dei ab amantissimo, misericordissimo Patre Deo mala ista pœnalia recipere, non ut pœnam seu vindictam ira