desires and aspiring thoughts after it; by debarring the most ready ways of getting it (violence, exaction, fraud, and flattery); yea, straitening the best ways, eager care, and diligence; by commending strict justice in all cases, and always taking part with conscience when it clasheth with interest; by paring away the largest uses of wealth, in the prohibition of its free enjoyment to pride or pleasure; by enjoining liberal communication thereof in ways of charity and mercy; by engaging men to expose their goods sometimes to imminent hazard, sometimes to certain loss; obliging them to forsake all things, and to embrace poverty for its sake. It favoureth this conceit, to observe, that often bad men by impious courses do appear to thrive and prosper; while good men seem for their goodness to suffer, or to be no wise visibly better for it, enduring much hardship and distress. It furthereth the prejudice, that some persons, void of true piety, or imperfectly good (some dabblers in religion), do not, from their lame, slight, and superficial performances, feel satisfactory returns, such as they did presume to find; and thence, to the defamation of piety, are apt to say, with those men in the prophet, It is vain to serve God; and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts ? Yea, that sometimes very pious men, being out of humour, and somewhat discomposed by the urgent pressures of affliction, the disappointments and crosses incident to all men here in this region of trouble, are apt to complain and express themselves dissatisfied, saying with Job, It profiteth a man nothing that he should delight himself with God. What advantage will it be unto me, and what profit shall I have, if I be cleansed from my sin ? or with David, Verily I have cleansed my heart in vain, and washed my hands in innocency: for all the day long I have been plagued, and chastened every morning.d 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 knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him ?o 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 demeanour toward their inferiors." Correspondently it disposeth inferiors to be sinoere 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 pro tect right, to encourage virtue, to check wickedness." Answerably it rendereth subjects loyal, submissive, obedient, quiet, and peaceable, ready to yield due honour, 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 reluct ancy, 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 To these considerations, disadvantageous in this respect to piety, may be added, that the constant and certain profits emerging from it (although incomparably more sub-requite their parents. stantial, and to the mind more sensible than any other) are not yet so gross and palpable, that men, who from being immersed in earth and flesh are blind in error, dull of apprehension, vain and inconsiderate in their judgments, tainted and vitiated in their palates, can discern their worth, Husbands from it become affectionate and compliant to their wives; wives submissive and obedient to their husbands.' • Job xxi. 14, 15. Eph. vi. 4; Col. iii. 21; Eph. vi. 9; Col. iv. 1. b Col. iii. 22; 1 Pet. ii. 18. 1Pet. ii. 13; 1 Pet. iv. 9; 1 Tim. v. 8; Eph. vi. 1 Eph. v. 25; Col. iii. 19; 1 Pet. iii. 7; Eph. v. 22: Col iii. 18. Tit. ii. 5; 1 Pet. iii. 5. It engageth men to be diligent in their calling, faithful to their trusts, contented and peaceable in their station, and thereby serviceable to public good. It disposeth friends to be friends indeed, | It procureth mutual respect and affection full of cordial affection and good-will, en- between governors and subjects, whence tirely faithful, firmly constant, industri- ariseth safety, ease, and pleasure to both. ously careful, and active in performing all It rendereth men truly good (that is, just good offices mutually. 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 humour, and keepeth them in it; whence things pass smoothly and pleasantly. It cherisheth worth, and encourageth industry; whence virtue flourisheth, and wealth is increased; whence the occasions and means of disorder are stopped, the pretences for sedition and fac. tion 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 rendereth all men just and punctual in their dealing, orderly and quiet in their behaviour, courteous and complaisant in their conversation, friendly and charitable upon all occasions, apt to assist, to relieve, to comfort one another.m sure. 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 pleaMuch difference there is between performing these duties out of natural temper, fear of punishment, hope of temporal It is therefore the concernment of all reward, selfish design, regard to credit, men, who, as the Psalmist speaketh, deor other the like principles, and the dis-sire to live well, and would fain see good charging 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. 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 dig power, or wealth, by all means to protect and promote piety, as the best in. strument of their security, and undisturb edly enjoying the accommodations of their state. 'Tis in all respects their best wis dom 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. In consequence, to those practices spring-nity, ing 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; clamours 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, 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 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 fur • Prov. xi. 10; xxix. 2. ther 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 grati- | tude, 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 neighbour, 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, honour, 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 dejection, 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 succour 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. Ă 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 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 disci pline 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 unsavoury 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 adversity. What men ever upon earth have been more sorely afflicted, have underwent greater losses, disgraces, labours, 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 sor rows 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 Scimus amicos Dei ab amantissimo, misericor dissimo Patre Deo mala ista poenalia recipere, non ut pœnam seu vindictam iracundiæ, sed magis ut cor rectiones et medicamenta stultitiæ, et adjumenta vir tutis, ut malleationes sive fabricationes, et tunsiones sive ablutiones, et candidationes. Guil. Par. de Sacram. † Εκείνους μὲν γὰρ ἐπικούφιζιν ἡ χαρὰ τῆς μαρτυριας, καὶ ἡ ἐλπὶς τῶν ἐπηγγελμένων και η προς τον Χριστινα, στην και το την το τατεικιν -Euseb. v. 1. Mart. Lugd. 1 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 of 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 entitled 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, upon 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, honour, power, pleasure, safety, liberty, ease, opportunity of getting knowledge, means of benefiting others; all these, we shall see, do abundantly accrue from piety, and in truth only from it. * The pious man is in truth most honourable. Inter homines pro summo est optimus, saith Seneca; whom Solomon translateth thus: The righteous is more excellent than his neighbour. He is dignified by the most illustrious titles, a son of God, a friend and favourite 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 honour 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, * Κατ' ἀλήθειαν ὁ ἀγαθὸς μόνος τιμητός. Aristot. Eth. iii. 3. Prov. xv. 6. • Sen. Ep. xc Prov. xii. 26. Prov. xii. 8. what he ought to do;t 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 vanquish him that is é irxvgès, 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. He, by his faith, overcometh the world with a conquest far more glorious than ever any Alexander or Cæsar could do. He, in fine, doth perform the most worthy exploits, and deserveth the most honourable 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 rejoicing in the Lord, and greatly delighting in his law, that continual feast of a good conscience, that serving the Lord with gladness, that exceeding glad ness with God's countenance, that comfort of the Holy Spirit, that joy unspeakable and full of glory; the satisfaction result. ing from the contemplation of heavenly truth, from the sense of God's favour, and the pardon of his sins, from the influence of God's grace, from the hopes and anticipation of everlasting bliss: these are pleasures indeed, in comparison whereto all other pleasures are no more than brutish sensualities, sordid impurities, superficial touches, transient flashes of delight; such as should be insipid and unsavoury to a rational appetite; such as are tinctured with sourness and bitterness, have painful remorses or qualms consequent. All the pious man's performances of duty and of devotion are full of pure satisfaction and delight here; they shall be rewarded with perfect and endless joy hereafter. As for safety, the pious man hath it most Tantum quantum vult potest, qui se nisi quod debet non putat posse.-Senec. Ep. xc. Quid enim jucundius, quam Dei Patris et Domini reconciliatio, quam veritatis revelatio, quam errorum recognitio, quam tot retro criminum venia? quæ major voluptas, quam fastidium ipsius voluptatis, quam sæculi totius contemptus, quam vera libertas, quam conscientia integra, quam vita sufficiens, quam mortis timor nullus, &c. ?-Tert. de Spectac. 29. * Prov. xvi. 32; xxv. 28. Vide Sen. de Ben. v. 7. y Ps. xvi. 11. Rom. xv. 13; Heb. iii. 6; Phil. iv. 4; Ps. xliii. 4; cxii. 1; i. 2; cxix. 16, 24, 47, 70, 77, 92, 111, 143; c. 2, xxi. 6; xciv. 19; Is. xxix 19; John xvi. 20, &c.; 1 Pet. i. 8; Rom. xiv. 17. absolute and sure; he being guarded by methods, and order his affairs in the best Almighty power and wisdom; resting un- manner: so that he is sure not to be deder the shadow of God's wings; God up-feated or disappointed in his endeavours, holding him with his hand, ordering his nor to misspend his care and pains, withsteps, so that none of them shall slide, hold-out answerable fruit. He hath the best ing his soul in life, and suffering not his master to instruct him in his studies, and feet to be moved; he being, by the grace the best rules to direct him in his proceedand mercy of God, secured from the as-ings: he cannot be mistaken, seeing in his saults and impressions of all enemies, from judgment and choice of things he consin and guilt, from the devil, world, and spireth with infallible wisdom. Therefore flesh, from death and hell, which are our ὁ εὐσεβῶν ἄκρως φιλοσοφεῖ, the pious man is the most formidable, and in effect only dan- exquisite philosopher. The fear of the Lord, gerous enemies. that is wisdom; and to depart from evil is understanding. The fear of the Lord (as is said again and again in Scripture) is the head (or top) of wisdom. A good understanding have all they that keep his commandments. As for liberty, the pious man most entirely and truly doth enjoy that; he alone is free from captivity to that cruel tyrant Satan, from the miserable slavery to sin, from the grievous dominion of lust and passion. He can do what he pleaseth, having a mind to do only what is good and fit. The Law he observeth is worthily called the perfect law of liberty; the Lord he serveth pretendeth only to command freemen and friends: Ye are my friends, said he, if ye do whatever I command you; and, If the Son set you free, then are ye free indeed.* And for ease, it is he only that knoweth it; having his mind exempted from the distraction of care, from disorder of passion, from anguish of conscience, from the drudgeries and troubles of the world, from the vexations and disquiets which sin produceth. He findeth it made good to him, which our Lord inviting him did promise, Come unto me, all ye that labour and are heavy laden, and I will give you rest : he feeleth the truth of those divine assertions, Thou wilt keep him in perfect peace whose mind is stayed on thee; and, Great peace have they which love thy law, and nothing shall offend them. As for knowledge, the pious man alone doth attain it considerably, so as to become truly wise and learned to purpose. Evil men, saith the Wise Man himself, who knew well, understand not judgment: but they that seek the Lord understand all things. It is the pious man that employeth his mind upon the most proper and worthy objects, that knoweth things which certainly best deserve to be known, that hath is soul enriched with the choicest notions; he skilleth to aim at the best ends, and to compass them by the fittest means; he can assign to each thing its due worth and value; he can prosecute things by the best * Οὐ γάρ ἐστιν, οὐκ ἔστιν ἐλεύθερος, ἀλλ' ἢ μόνος ο Χριστ| Tv.-Chrysost. ad Theod. Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4; xxxvii. 24; exix. 117; xxxvii. 23, 31: exix. 133; lxvi. 9; cxix. 45. John xv 14; viii. 36. Is. xxvi. 3. Psal. cxix. 165. James i. 25. 4 Matt. xi. 28. Prov. xxviii. 5. Farther: the pious man is enabled and disposed (hath the power and the heart) most to benefit and oblige others. He doth it by his succour and assistance, by his instruction and advice, which he is ever ready to yield to any man upon fit occasion: he doth it by the direction and encouragement of his good example: he doth it by his constant and earnest prayers for all men: he doth it by drawing down blessings from heaven on the place where he resideth. He is upon all accounts the most true, the most common benefactor to mankind; all his neighbours, his country, the world, are in some way or other obliged to him: at least, he doth all the good he can, and in wish doth benefit all men. Thus all the fruits and consequences of profit, the which engage men so eagerly to pursue it, do in the best kind and highest degree result from piety, and indeed only from it. All the philosophical bravadoes concerning a wise man being only rich, only honourable, only happy, only above fortune, are verified in the pious man: to him alone, as such, with a sure foundation, without vanity, with evident reason, those aphorisms may be applied. They are paradoxes and fictions abstracting from religion, or considering men only under the light and power of nature; but supposing our religion true, a good Christian soberly, without arrogance, in proportion and according to the measure of his piety, may as sume them to himself, as the holy Apostles did: I possess all things, I can do all things, he may in a sort say after St. Paul. As for all other profits, secluding it, they are but imaginary and counterfeit, mere shadows and illusions, yielding only painted shows instead of substantial fruit. h Trismeg. Job xxviii. 28; Prov. ix. 10; i. 7, Psal. cxi. 10: exix. 34, 99, 104, 130. Sen. Ep. 39 |