us to be tempted,' by any want or pressure, 'beyond what we are able to bear.' Thus is piety evidently profitable, as having the promises of this life,' or exhibiting all temporal blessings desirable to the practisers thereof.

But infinitely more profitable it is, as having the promises of the future life,' or as procuring a title to those incomparably more excellent blessings of the other world; those indefectible treasures,' that incorruptible, undefiled, and never-fading inheritance, reserved in heaven for us;' that exceeding weight of glory; those ineffable joys of paradise;' that lightsome countenance and beatifying presence of God; that unconceivably and unexpressibly joyful, glorious, perfect, and endless bliss; briefly, all that is comprised and intimated in those words of the Apostle, eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him.' Infinitely profitable surely must that be, which procureth those things for us and in these respects great reason had St. Paul to say that 'godliness is profitable for all things.'

But farther, to evidence and recommend this point, I might propound certain peculiar advantages arising from piety, which have a very general influence on our lives, and do afford unto them exceeding benefit: but this I must, in regard to the time and your patience, at present forbear.

SUMMARY OF SERMON III.

I TIMOTHY, CHAP. IV.-VERSE 8.

SOME other considerations proposed, which serve to recommend more particularly the assertion of St. Paul, declaring the great profitableness of religion.

I. We may consider that religion prescribes the truest and best rules of action, enlightening our minds and rectifying our practice on all occasions, &c. Of all things in the world there is nothing more generally profitable than light: its benefits described. The like benefits does religion, which is the light of the soul, yield to it: this point enlarged on.

Propriety of acting regularly, uniformly, and consistently, displayed. Evils which beset an untractable profane man who has no bridle of conscience to guide or check him, described: advantages which attend the pious man, who is steadily governed by conscience, and has a regard to certain principles.

What law and government are to the public, that is piety to each man's private state, and to ordinary conversation it frees a man's own life from disorder, and prompts men to behave themselves towards each other with security and confidence.

And the advantage appears greater, if we consider that the rules which it prescribes for this purpose are the best that can be; inasmuch as they proceed from infallible wisdom and immense goodness: the beauty and utility of these rules enlarged on. The advantages accruing to a person who adheres to these rules described: the evils which beset him who neglects them. In short, the precepts of religion are no other than such as physicians would prescribe for the health of the

body, politicians for the peace of the state, philosophers for the tranquillity of the mind, &c.

II. We may consider more particularly, that piety yields to him who practises it, internal content, peace, and joy in the highest degree; that it frees him from all kinds of dissatisfaction, regret, and disquiet; which is an inestimable advantage, since the happiness and misery of men are chiefly seated in the mind this topic enlarged on.

It is shown that from the practice of religion alone, such inward content and pleasure can arise. For all present enjoyments of this world are transient, and of any that are to come there is no assurance. There is nothing here below large enough to fill our vast capacities, to satiate our boundless desires, or to appease our squeamish delicacy: this topic enlarged on.

Boast of the Epicureans, that by discarding the belief and dread of religion, they laid a foundation for tranquillity of mind, shown to be vain.

But the Epicurean's success in subduing religion being granted, it is shown that he will fail in obtaining his desired tranquillity, unless he can also trample down reason, new mould human nature, and subjugate all natural appetites and passions, &c.

It is farther shown, by a distinct survey of all the grounds and sources of content, that religion only can afford it: this is the case, whether content be expected to result from the well governing and ordering of our passions; from a hearty approbation of our own conduct, when we recollect that we have acted according to wisdom, justice, and duty; from a sound and healthy constitution of soul; from good success in our attempts, and from prosperous events befalling us; from security against danger, trouble, want, and all such evils; from sufficiency, real or apprehended.

III. Since happiness, or the summum bonum, the utmost

scope of human desire has been mentioned, it may be added, that piety surely confers it, or that happiness, whatever it be, has an essential coherence with piety. These are reciprocal propositions, both of them infallibly true. He that is pious is happy, and he that is happy is pious: this subject enlarged on. IV. It is a peculiar advantage of piety, that it furnishes employment fit and worthy of us, grateful and beneficial to us. Man being a busy active creature, whose thoughts are in restless motion, and whose desires are ever stretching at somewhat, will always be working good or evil to himself: very profitable therefore to him must that thing be, which determines him to act well, to spend his care and pains on that which is truly advantageous to him, &c. Religion farther considered as an employment most proper for us as reasonable creatures; as an employment most beneficial to us; as an employment most constant, occupying all our faculties; as a sweet and grateful business. In fine, the light of nature has discerned that, were it not for such an employment, this would be a lamentable world to live in. Speech of the Emperor M. Antoninus on this point recorded.

V. A considerable benefit of piety is, that it affords the best friendships and sweetest society, for which man is framed, and without which he cannot well live. It makes God our friend, who is infinitely better than all others; and consequently it engages all creatures in the world to be our friends, or instruments of good to us, according to their several capacities, by the direction and disposal of God: it procures for us the friendship of the good angels, that puissant host of happy spirits: it engages also the blessed saints in glory, the spirits of men perfected, the church of the first-born; and it renders all sorts of people our friends: to good men it unites us in holy communion; it reconciles enemies; and by it all conversation becomes tolerable, grateful, or useful. In fine, piety renders a man a true friend and a good companion

BAR.

VOL. I.

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to himself, satisfied in himself, able to converse freely and pleasantly with his own thoughts: indeed it is only from want of true piety that solitude is to most men irksome and tedious.

So many, and even more great and precious advantages accrue from piety; whence we may well conclude with St. Paul, that godliness is profitable for all things. Final exhortation.