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 poenalia recipere, non ut pœnam seu vindictam ira

versity. What men ever on earth have been more sorely afflicted, have underwent greater losses, disgraces, labors, troubles, distresses in any kind, than did the holy Apostles? Yet did they most heartily rejoice, exult, and triumph in them all.* Such a wondrous virtue hath piety to change all things into matter of consolation and joy. No condition in effect can be evil or sad to a pious man: his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance,) do better and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the conveniences and comforts of life.

III. Piety doth virtually comprise within it all other profits, serving all the designs of them all: whatever kind or desirable good we can hope to find from any other profit, we may be assured to enjoy from it.

He that hath it is ipso facto vastly rich, is intitled to immense treasures of most precious wealth; in comparison whereto all the gold and all the jewels in the world are mere baubles. He hath interest in God, and can call him his, who is the all, and in regard to whom all things existent are 'less than nothing.' The infinite power and wisdom of God belong to him, to be ever, on all fit occasions, employed for his benefit. All the inestimable treasures of heaven (a place infinitely more rich than the Indies) are his, after this moment of life, to have and to hold for ever: so that great reason had the wise man to say, that in the house of the righteous is much treasure.' Piety therefore is profitable, as immediately instating in wealth and whereas the desired fruits of profit are chiefly these, honor, power, pleasure, safety, liberty, ease, opportunity of getting knowlege, means of benefiting others; all these we

cundiæ, sed magis ut correctiones et medicamenta stultitiæ, et adjumenta virtutis, ut malleationes sive fabricationes, et tunsiones, sive ablutiones, et candidationes.-Guil. Par. de Sacram.

* Εκείνους μὲν γὰρ ἐπεκούφιζεν ἡ χαρὰ τῆς μαρτυρίας, καὶ ἡ ἐλπὶς τῶν ἐπηγ γελμένων, καὶ ἡ πρὸς τὸν Χριστὸν ἀγάπη, καὶ τὸ πνεῦμα τὸ πατρικόν.—Euseb. v. 1. Mart. Lugd.

shall see do abundantly accrue from piety, and in truth only from it.

The pious man is in truth most honorable. Inter homines pro summo est optimus, saith Seneca, Ep. xc. whom Solomon translateth thus; the righteous is more excellent than his neighbor.' He is dignified by the most illustrious titles, a son of God, a friend and favorite to the Sovereign King of the world, an heir of heaven, a denizen of the Jerusalem above:* titles far surpassing all those which worldly state doth assume. He is approved by the best and most infallible judgments, wherein true honor resideth. He is respected by God himself, by the holy angels, by the blessed saints, by all good and all wise persons: yea, commonly, by all men: for the effects of genuine piety are so venerable and amiable, that scarce any man can do otherwise than in his heart much esteem him that worketh them.

The pious man is also the most potent man; he hath a kind of omnipotency, because he can do whatever he will, that is, what he ought to do ;† and because the Divine Power is ever ready to assist him in his pious enterprises, so that he can do all things by Christ that strengtheneth him.' He is able to combat and vanish him that is ỏ loxvpòs, the stout and mighty one;' to wage war with happy success' against principalities and powers.' He conquereth and commandeth himself, which is the bravest victory and noblest empire; he quelleth fleshly lusts, subdueth inordinate passions, and repelleth strong temptations. Heby his faith overcometh the world' with a conquest far more glorious than ever any Alexander or Cæsar could. He, in fine, doth perform the most worthy exploits, and deserveth the most honorable triumphs that man can do.

The pious man also doth enjoy the only true pleasures; hearty, pure, solid, durable pleasures; such pleasures as those, of which the divine psalmist singeth: In thy presence is fulness of joy; at thy right hand there are pleasures for evermore : that all joy in believing,' that' gaiety of hope,' that incessant

* Κατ ̓ ἀλήθειαν ὁ ἀγαθὸς μόνος τιμητός.—Aristot. Εth. iii. 3.

+ Tantum quantum vult potest, qui se nisi quod debet non putat posse.-Senec. Ep. xc.