to the table of the Lord, receiving the memorials of the body and blood of Christ. Think you all this is mere form? Think you there is nothing vital in all this? You see the external form, but the man feels the inward power. His communion is with the Father, and with his Son Jesus Christ. In these devout exercises the intercourse is open through Jesus, between man and his Maker, between earth and heaven; and the divine presence is there realized. Nor is this intercourse restricted to the more direct acts and exercises of devotion. Not only on the Lord's day, but on ordinary days-not only when associated with his fellow worshippers, but when alone-yet not alone, God is with him still, ever present with him, ever helping him. Such is the present state of things that the most cordially attached friends cannot always enjoy each other's society. But it is otherwise here: the man who knows and loves his God may enjoy his presence from day to day. Therefore, the Psalmist describes the felicity of those who know the joyful sound: -"They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice"-not a part of the day merely, but-" all the day; and in thy righteousness shall they be exalted." It is no real argument against this, that some professors know very little about it. It does not follow that religion is not calculated to open this intercourse because some of us, perhaps, do not know what it is. Had we but more religion-did we but enter more fully into the spirit of the religion of Jesus, we should know what is meant by having fellowship with our God; we should enjoy the refreshing and hallowing communications of the divine presence and love in our hearts, and go on our way re joicing.

Piety comprehends likeness to God -Godliness-God-likeness. Does not this follow on the realization of the former branches of Piety? Is not the human mind so constituted that it receives impressions from those objects with which it is most conversant? The thoughts of the worldling, his affections and regards, are devoted to the world: he becomes more and more worldly, and sensual. And the

even as

man of piety, where are his thoughts? where his affections? where his heart? He thinks of God; his affections rise to God; he sets the Lord always before him; he receives the impression of the excellence and the moral beauty he beholds, and "is changed into the same image from glory to glory." But although much is attributable to intercourse and habit, be it remembered that wherever the moral image of God is restored to the heart of man, the presence and agency of the Spirit of God is always implied. Therefore the Apostle adds, by the Spirit of the Lord," the Spirit of the Lord giveth effect to all the means that were employed; the Spirit of the Lord creating all things, and renewing the soul in righteousness and true holiness. Was it not the primeval glory of man that he bore a moral likeness to his God? And is it not man's greatest degradation and infelicity that that image by sin has been defaced? Instead of the image of God, he became the image of the devil, and the bond slave of hell. Yet it is the unrivalled glory of our common Christianity to restore to man the forfeited image of his God, to change fallen human nature into a bright resemblance of Deity.

Piety comprehends obedience to God, submission to his will, conformity to his holy law. For, let it be observed that all scriptural, and therefore, genuine piety is practical. Is there not a special necessity for the ministers of religion to insist upon this? Is there not some danger in some quarters in these times lest we spend our time in speaking on doctrinal subjects, in speaking indeed on the divine and rich doctrines of salvation, while we too much lose sight, not only ourselves, but our hearers, of the practical, holy tendency of these doctrines? Are not all the doctrines of revealed religion doctrines according to godliness? and is not every truth contained in this book a holy truth, and practical in its tendency and design? How comes it that a man can know and love God, and have intercourse with God, and be brought to a moral resemblance to God, and not be embodying the holy precepts of his law? Is not the law of God the reflected image of its author? The law

is holy, just, and good; and the commandment is holy, just, and good. If, then, we love the just, and good, and holy God, for that reason we must love, and loving we must embody and exemplify, his just, and good, and holy law. So that, there is not a single precept or prohibition in the moral code which a man of piety would have expunged. He prays to God to give him grace to embody the whole in his life; "that the righteousness of the law may be fulfilled in us, who walk not after the flesh, but after the Spirit:" How it would tend to the confusion and overthrow of infidelity, and to the spread and triumph of Christianity, were all its professors exemplifying, in their temper and conduct, all its moral excellency and beauty, from day to day-if it were to be seen alive and embodied in their conduct, in "whatsoever things are true, whatsoever things are honest, pure, lovely, and of good report."

In one word, Piety implies a supreme and habitual regard to the honor of God, in all we think, and feel, and say, and do; doing all in the name of the Lord Jesus; giving thanks to God, even the Father, by him." "For of him, and to him, and through him, are all things: to whom be glory for ever. Amen."

Now, my friend, this is, briefly, what we mean by Piety-what we mean by godliness-by vital, saving religion. Mark, then, SOME OF ITS

ADVANTAGES.

The text says "Godliness is profitable to all things." Of other things this cannot with truth be spoken. Some things are profitable in a few instances; this in all. Some things are profitable at some seasons; this at all season-profitable while we live, profitable when we die-profitable for this life, and for a better life to come.

First, the apostle specifies the present. Religion is profitable in every correct view we take of it in relation to the present. For example. It is profitable considered in its influence on a man's external circumstances. To this general rule you may possibly find some solitary exceptions; but these are so few that they rather confirm than invalidate the general maxim. Religion must be profitable. Why? It preserves a man from intemperance

and extravagance. Is there no benefit in that? It preserves a man from sloth and indolence. Is there no benefit in that? You never saw an idle Christian : he does not exist. The slothful man for that very reason is not a Christian man. "Not slothful in business." He is to have a business, and in that business he is to be occupied : he is to be diligent and active," serving the Lord."

Moreover, Christianity, by the lofty, and majestic, and vast, and glorious objects that it presents to the mind, expands the mind; and thus the man soon possesses powers of intellect, and a capacity far beyond what he possessed, or what was in exercise, previously to his conversion to God. I have known some instances of this, and have one in my mind's eye at this moment a man who, before his conversion, was deemed very little above idiotism itself; but after he became awakened and penitent, and sought and found the Lord, to the astonishment of all who knew him, he was found to possess powers which, if they existed at all, were totally dormant till brought into operation by this exciting cause, Religion and those lofty and glorious objects to which his mind was then directed, expanded and called powers into exercise which astonished all who subsequently knew him. And how can it be otherwise? If the mind receive its impressions from its objects, and if its objects are so glorious -God, and Christ, and heaven, and eternity, and salvation-is not this likely, think you, to expand the powers of the mind? Is there no benefit here? Will it be no advantage to a man, as to this world, to have wisdom and discretion?

Then again, consistent piety very soon gives character. And what does character, a character formed by consistent piety? It commands confidence. Here is a homage that infidelity sometimes pays to piety. I have known and heard of instances, where even an avowed infidel has preferred transacting business with a decidedly Christian man, a man of consistent character and piety, rather than with one of his own class. Why? Because the man of piety had a conscience and principle; and the infidel gave him credit for these. And if a man have character, and that character command

resulting from this as to his external circumstances?

Again. Whatever he doth shall prosper, saith the Lord. Providence smiles on the man; he hath the proImise of the life that now is. There were many promises under former dispensations, even relating to temporal things; and although Christianity is in its nature a spiritual dispensation, yet there are promises relating to temporal things." Seek first the kingdom of God, and all these things shall be added unto you." The fact illustrates and confirms the testimony of Scripture. There are multitudes on whom Providence has smiled, now in affluent circumstances, (and I have had it from the testimony of some of them, delivered with tears of gratitude,) who, before their conversion to God, by their intemperance and extravagance, scarcely had food to eat, or raiment to wear, themselves and their families in wretchedness and poverty: but after their conversion, they became sober and industrious: Providence smiled on them, and prospered their undertakings; and now they have a competence themselves, and are ready to distribute to others. Thus is godliness profitable, as it has an influence on a man's external circumstances.

It is profitable in its tendency to preserve and extend life itself. It has the promise of the life that now is. This was a promise made to filial piety under the legal dispensation ;-" that thy days may be long in the land which the Lord thy God giveth thee." See you not how godliness tends to this? The reverse of piety has a contrary tendency. "The wicked shall not live out half their days." How many are there who, by their intemperance and excessive dissipation, emaciate their bodies, impair their health; and though they have not arrived at noon of life in point of years, are old in constitution. See the sons of sensuality blazing out the lamp of life in a few years of excessive dissipation; for a few months they drag on a miserable existence, bear about a body full of aches and pains, and then drop into a premature grave. And is there not a cause? Whereas, on the other hand, "the fear of the Lord prolongeth days;" Godliness lays restraints on a man's passions; it regulates his temper and

Godliness is profitable in all the relations of life. We know what infidelity sneeringly says here-Your Christianity is priest-craft; or, it is a state engine to keep the people in awe, and to produce decorum among them, and order in society, which could not be carried on without yourChristianity. Indeed; and do you really say so? Is this the admission of the infidel with regard to this Christianity, which he would proscribe and banish from the world? Is he aware he is paying a high compliment to Christianity? Is he aware, on his own showing, that Christianity is beneficial in its influence-that it really produces order and decorum in society? This it could not do if it were a system of fraud, and falsehood, and imposition: for error cannot produce truth; fraud and imposition cannot produce righteousness, and goodness, and integrity, while the world stands. But Christianity does produce these things: then, Christianity is not a system of fraud and imposition; but a system of truth and righteousness. The fact is, there is scarcely an evil that exists in society, scarcely an evil under which suffering humanity groans in this miserable world, that may not be traced to the absence of Christianity as its cause. Whence come family discords, and