THE SERMON XXII. ADVANTAGES OF GODLINESS, AS TO I TIMOTHY, IV. 8. Godliness is profitable unto all things, having Promise of the Life that now is. IT is to be feared that, in all ages of the Church, there have existed persons ready to adopt the language of those impious scoffers who exclaimed, It is vain to serve God, and what profit is it that we have kept his ordinance?* Even many, who would be shocked at the open and unqualified profaneness of this sentiment, yet, in a limited sense, entertain the sentiment itself. If they admit, that the service of God is attended with advantage in respect to the life which is to come, yet they cannot be induced to make the same concession in its favour with respect to the life that now is. Here, at least," they will contend," so far *Malachi, iii. 14. "as this world is concerned, it must be con"fessed that religion is a discouraging and an "unprofitable pursuit." But the word of God, and the testimony of good men, alike contradict the assertion, In opposition to it, the apostle Paul pronounces, that Godliness is profitable unto all things, having promise of the life that now is. Religion is not only our duty, but our interest: and our interest, not only in relation to our future prospects, but in reference to our present enjoyments. The godly man, far from being a loser, even in this world is a gainer by his religion. He has a glorious portion reserved for him in the heavens. But on earth also he feels the benefit of his godly life and conversation: and from his own experience can confidently affirm, that he doth not fear God for nought. Among you, my brethren, I trust that not a single person would be found, who for a moment could seriously suppose, that it shall not finally be well with them that fear God. All, though their life may not correspond with the conviction, must yet in their minds be convinced, that Godliness has promise of the life which is to come. Possibly, however, there may be some who, from ignorance or misapprehension, distrust the other part of the apostle's declaration: some who can scarcely be per suaded to believe that Godliness has promise of the life that now is. It is for the satisfaction of such persons that the present discourse shall be framed. With the view of leading them to just conclusions on this important subject, I. I shall distinctly explain the declaration, Godliness has promise of the life that now is. II. I shall confirm and illustrate its truth. I. In entering on the proposed explanation, let us begin with directing our enquiries into the meaning of the term, Godliness. What is Godliness? Godliness, in general, may be understood to imply those dispositions, and that conduct, which the perfections of God, and our relation to him, as intelligent creatures, require, In this sense, the term will include a reverential awe of his majesty and holiness; a constant regard to his authority and to his precepts; an earnest desire of living to his glory; an entire devotedness to his will; an unshaken reliance on his wisdom, his power, his goodness, and his truth. The godly man is one who, in the language of Scripture, has the fear of God before his eyes: who is habitually influenced by religious motives, and regulates his practice by the divine commands. Such is a general description of Godliness. But to obtain larger and more distinct conceptions of the meaning of this term, we must descend farther into particulars: we must advert to it as applicable to man in his present fallen and guilty state. Men, both by nature and by practice, are sinners: and, as such, they can enjoy no substantial peace with God, they can exercise no real confidence in his perfections. Far from loving God and desiring his glory, the more they discover of the divine character, the more they dread and hate it. Far from cordially devoting themselves to the will and to the service of God, they follow their own will, and prefer the service of sin. It is only by grace that they can be delivered from this state. It is only by faith in the atoning blood of Jesus, that the guilt of sin can be removed, and a reconciliation between God and sinners can be accomplished. It is only by a sense of the love of God shed abroad in the heart, and by the renewing influences of the Spirit, that the soul can be effectually drawn to love to God, and to delight in his ways. -Hence it appears that the term Godliness, when applied to man, includes many additional and important particulars, which the precise meaning of the word may not at first sight suggest. It implies a deep conviction of guilt and misery; a cordial acquiescence in the revealed method of Salvation; a firm persuasion of the truth of God's promises through Jesus Christ; an humble de、 pendence on those promises for acceptance with God; a sincere attachment to the Written Word, in which those promises are disclosed; a constant reliance on the aid of divine grace; a diligent use of the means appointed for the supply and the increase of that grace; and an earnest and unremitted endeavour to follow, in the whole life and conversation, that perfect pattern of all goodness, which the Son of God exhibited on earth. This is Godliness. This is that holy disposition of heart; that blessed combination of faith, of hope, and of love; concerning which the apostle declares, that it has promise of the life that now is. What does this declaration import? It does not import that Godliness will ensure to its followers the possession and enjoyment of worldly prosperity: that it will certainly invest them with authority, exalt them to eminence, or crown them with affluence. Godliness has no specific promise of this nature. It has no specific promise of worldly good. It does not engage to make its votaries rich or great, or noble in this life; to secure them from the losses, the disappointments, and the calamities, to which the ungodly are liable; to preclude even the inconveniences and hardships, which a state of indigence entails. Nay, on many occasions, Godliness, far from advancing a man's temporal inte |