"endured the cross, despising the shame." For my sake they bore the contradiction of sinners. Long did I in secret witness their patient sufferings, their unremitted labours. But the time is come, when I will reward them openly. They have been faithful unto death, therefore shall they receive a crown of life. Many accusations have their enemies preferred against them. But I absolve them from every charge. I acknowledge them to be my people, my chosen, my redeemed. Washed in my blood from every stain of sin, clothed in the white garments of my righteousness, perfectly renewed to my image, they shall now ascend with me to my Father, and their Father, and shall be presented faultless before the presence of his glory with exceeding joy.'

My brethren, what at that moment will be the experience of those blessed spirits! Thus publicly justified, recognized, confessed by their glorious God and Saviour, what will be the emotions of their soul! In what light will they then regard those trials, which they have endured on earth! With what sentiments will they then look back on those difficulties which they have here encountered in confessing Christ before men! Compared with the gracious recompense, so rich, so vast, beyond their utmost thoughts, will they not deem their past afflictions light? If shame and grief can at that glorious hour find admission into their happy bosom, will they not be ashamed at the recollection of their worthless services? Will they not grieve at the remembrance of that defective, indecisive testimony which they have borne to their heavenly Master? How strange will it then appear to them that they could ever, for a moment, have been tempted to distrust his love and goodness! What madness will it seem that they should ever have entertained a thought of avoiding the cross, or for an instant have been induced to swerve from their duty by the threatenings and opposition of the world!

What, also, at the moment of which I am speaking, will be the feelings of that world: of that world which has been the enemy of the cross of Christ; which has hated and persecuted his people! How will the profane and the ungodly be troubled when the righteous man, whom they despised and afflicted on earth, shall be thus

acknowledged and honoured by Christ in their presence: How will they be "amazed at the strangeness of his salvation, so far beyond all that they looked for!" What bitter confessions will then be wrung from their lips? "This was he whom we had sometimes in derision, and a proverb of reproach. We fools accounted his life madness, and his end to be without honour. How is he numbered among the children of God, and his lot is among the saints! Therefore have we erred from the way of truth. As for the way of the Lord, we have not known it."*

Would God! my brethren, that you and all men now viewed these things in the same light, in which you will view them in that day! Will religion then appear to have been the only true wisdom? Deem it not folly and madness now. Will you then be convinced of the happiness, and long to share the portion of those, who in their lives have confessed Christ before men? Join yourselves now to their number. In your own lives confess Christ before men. On the other hand, will the difficulties attendant on such a confession then appear to have been so disproportionate to the glorious reward? Be not intimidated at the prospect of them now. Regard the trials, to which you are called, as so many favourable opportunities of evincing your attachment and fidelity to your heavenly Master. Be patient. Be sted fast. Look forward to "the end of your faith." When tempted to desert your post, or to deny your profession, reflect on the blessedness of hearing these words addressed to you, "You have confessed me before men: I will confess you before my Father, which is in heaven."

*Wisdom of Solomon, v. 3-7.

248

SERMON XXII.

THE ADVANTAGES OF GODLINESS, AS TO THE
PRESENT LIFE.

Godliness is profitable unto all things, having promise of the life that now is.-1 Timothy iv. 8.

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 as this world is concerned, it must be confessed 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

* Malachi iii. 14.

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 persuaded 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 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 dependence 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 has

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. 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 interests, decidedly opposes them: far from assisting him in the attainment of worldly advantages, peremptorily com