of the text, that godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

This passage of holy writ, which now calls for our attention, is one which we cannot but allow to be, in a peculiar degree, deserving that attention, when we observe that St. Paul adds, in the words immediately following it, that it contains "a faithful saying," and one " worthy of all acceptation;" and, soon after, gives us to understand that it comprises the sum and substance of what Timothy was to "command and teach."— (Ver. 9, 11.)

I propose to inquire,

I. What the godliness here mentioned is; and, II. What are the advantages which attend it. I. In commencing this inquiry respecting the nature of true godliness, we may rest assured that it is not what many would represent it to be.

If we were to apply to some persons for information respecting the nature of godliness, they would reply, That it was the most forbidding thing in the world; that it consists in an unreasonable and indeed impracticable strictness; that it serves mainly to render men gloomy, morose, and unsociable; and that it is nothing better than a mistaken enthusiasm, if it be not indeed rather

a close and designing hypocrisy. But such a representation as this of a quality so highly extolled in what is acknowledged to be the word of God, manifests it to be the representation of those who are strangers at least, if not enemies, to it. And we know that the testimony of such persons is in no case implicitly to be relied on.

If you ask others respecting its nature, their reply would lead you to suppose that it consists in an attention to a mere routine of external services, and to little, if anything, more. But an attendance on the ordinances of divine worship, however important it may be, and it is of very great importance indeed, yet if it be rested in as an end, and not regarded as a means to something further; if, while the body is engaged in it, the heart be fixed on something else, and not improved by it; what is it but the form of godliness as distinguished from its power? What, but the appearance rather than the reality, the name not the thing, the body without the spirit? We shall in vain prosecute our inquiry respecting the nature of godliness, unless we have recourse to the word of God, the only standard of religious truth. To the law then, and to the testimony. (Isa. viii. 20.)

If we thence derive our apprehensions respect

ing godliness, we shall easily perceive what it is : we shall be satisfied that it especially consists in such dispositions of heart towards God, as are suitable to his intrinsic excellencies, and to the relations in which he stands to us. But to consider the matter a little more fully, we will notice as briefly as possible how these dispositions originate in the heart of man, in what they consist, and to what practical habits they invariably lead.

We shall fall into a grievous mistake, if we imagine that they are the spontaneous produce of the human heart: for the truth is, that naturally the most opposite dispositions reign there, the carnal mind being no other than enmity against God. (Rom. viii. 7.) When, however, through the silent but mighty influence of the Spirit of that God, "who is the author of all godliness," any individual has become convinced of this enmity, and of the dreadful consequences to which it exposes him; when under this conviction he has, by a true and lively faith, fled to Jesus to deliver him from the wrath to come; when he has been enabled to rely solely upon him for the pardon of all sin, for the favour of God, and for grace to renew his heart; when he has thus come to God through him, the one Mediator between God and man: then it is that

through grace he is enabled, in much weakness indeed at first, but with a strength progressively increasing, to exercise those several dispositions of the heart, in which the very essence of godliness consists.

There is then found in him that reverential fear of God, which makes him anxious to avoid whatever is offensive to him; and that love of God, which kindles the desire to please him. He is no longer a stranger to gratitude to God for the inestimable advantages which he has conferred upon him, nor to a well-founded trust in his all-sufficiency, and in his inviolable faithfulness in fulfilling the promises of his word. The end which he has now most at heart is the promotion of his glory. And knowing that God is the being with whom we principally have to do; by whose sentence not only our present lot must be ordered, but our condition to all eternity assigned us: he is mainly anxious to approve himself to him.

But this godliness, which essentially consists in such dispositions of heart as these, is a powerfully operative principle. It will lead to a conscientious attention to all the appointments of divine worship. It will animate the private devotions of him in whom it is found. It will urge him constantly, morning and evening, to

gather his household around him, that they may together bow the knee before the God of all their mercies, and thus avoid the curse which those families have reason to dread that call not upon God's name. (Jer. x. 25.) It will not only ensure his constant attendance on the public worship of Almighty God, but prompt also the earnest desire and endeavour, that when joining in the prayers of the congregation, he may worship God, who is a spirit, in spirit and in truth ; and that he may so listen to the preaching of the word of God, that that word may prove to him not "the savour of death unto death," but " the savour of life unto life." (2 Cor. ii. 16.)

Real godliness too will manifest its effects not only in the closet, in the domestic sanctuary, and in the house of God: it will accompany you also into the world, and influence the whole of your conduct. It will be the presiding principle in the shop, in the counting-house, and on the exchange. At all times, and in all places, it will lead you to resist and mortify that sin which separates between you and your God; and to cultivate that universal holiness, without which you will never be admitted into his blissful presence above. It will produce too a readiness to suffer as well as to serve; and will render you superior to those sneers and revilings, that con