cises of the Greeks, in their olympic and other games, and any exercises of the body preparatory to those public contentions.

This interpretation has an appearance of probability. St. Paul had just before exhorted Timothy to exercise himself unto godliness. And the original word for exercise is a technical word, often used concerning the preparatory exercises of the Grecian racers and combatants, and the vigour and activity which they exerted in the public contention.

The apostle then adds: for bodily exercise, such as that of those who contend for victory in the celebrated games of Greece, or polite parts of the world as they are esteemed, though it be very difficult, painful, and laborious, profiteth little. It may conduce to the increase of bodily strength and vigour, and secure the victory in those combats, and the crown, and other honours, and temporal advantages annexed to it in this world. But all this is a trifling matter in comparison of the advantages of godliness. And after this manner St. Paul writes to the Corinthians.

3. Hereby some understand a severe and excessive discipline, practised by some persons, which is mere will-worship, consisting of long and painful fastings, and abstinence from things in themselves lawful and innocent.

Bodily exercise, says a learned expositor, is here bodily discipline, lying in abstaining from certain meats, keeping set fasts, watchings, lying upon the ground, going barefoot, wearing sack-cloth, or hair-cloth, abstaining from wine, or marriage; all this is of little advantage; the mind of man is not bettered hereby.

This interpretation seems to be not a little favoured and supported by the coherence. Now the Spirit speaketh expressly, says the apostle at the beginning of the chapter, "that in the latter times some shall depart from the faith,speaking lies in hypocrisy,-forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth. If thou put the brethren in mind of these things, thou shalt be a good minister of Jesus Christ. But refuse profane and idle fables; and exercise thyself rather unto godliness. For bodily exercise profiteth little; whereas godliness is profitable unto all things."

This sense is received by many expositors of good note; bodily exercise, says one, intends useless mortifications and macerations of the body, and other superstitious practices then in use among the Jews and some other people, And, says another, by bodily exercise St. Paul means abstinences

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and austerities, which simple or hypocritical men had introduced. And he makes use of an expression, which properly signifies the combats or exercises of those who contended in the Grecian games; because those persons observed a certain diet, or regimen, to render themselves more fit for the combats. The apostle's observation in this place may be illustrated by what he says to the Colossians, ch. ii. 20-23," Wherefore, if ye be dead with Christ from the rudiments of the world: why, as though living in the world, are ye subject to ordinances? touch not, taste not, handle not, (which are all to perish with the using,) after the commandments and doctrines of men :-which things have indeed a show of will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. A passage likewise of a polite Jewish writer, contemporary with our Saviour and his apostles, though no christian, may cast some light upon this interpretation. If, says he, you see a man designedly mortifying himself with hunger and thirst when the circumstances of things lay him not under any such necessity, omitting the usual refreshments of bathing and anointing, greatly negligent, or even sordid in his dress, often lying upon the bare ground instead of a bed, and pleasing himself with such sort of temperance; have pity upon him, and show him wherein that virtue (of temperance) consists; for all those exercises are useless torments of body and mind.

The apostle's design then is this; bodily exercise, such as is practised in the public games of Greece, or in the preparatory exercises; and that which some others observe according to rules and institutions of human invention, is of little advantage.

That is the first proposition.

II. The second proposition contained in the text is, that godliness is profitable for all things, having, in particular, promise of the life that is to come.

This indeed stands last. But I have chosen to invert the order, and speak of this first, because the promise, or happiness of the life that now is, as to godliness, or godly persons, very much depends upon the promise of the life that is to come; for which reason I hope this method will not be disapproved.

By godliness I think we are here to understand every branch of religion and virtue, which is reasonable in itself, or expressly required and commanded of God. Indeed the word is sometimes used in a more restrained sense, for that part of our duty which more immediately respects God: as

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when it is said, that we are taught by the gospel to live soberly, righteously, and godly in this present world," Tit. ii. 12. But at other times the word has a more comprehensive meaning. So at the end of the preceding chapter of this epistle to Timothy, ch. iii. 16, “ And without controversy, great is the mystery of godliness.' Again, in another chapter, 1 Tim. vi. 3, 4, " If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the doctrine which is according to godliness; he is proud, knowing nothing."

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What the apostle intends by godliness here we may learn from a parallel exhortation in the second epistle to this same evangelist: "Flee also youthful lusts; but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart; but foolish and unlearned questions avoid," 2 Tim. ii. 22, 23. There he directs Timothy to follow the several branches of that godliness, to which here in the text he only in general exhorts him to exercise himself.

Undoubtedly godliness in the comprehensive, which is a just sense of the word, includes every thing holy and virtuous, the love of God and our neighbour, and all the duties included in these general precepts and principles of religion.

It includes the fear or reverence of God, trust in his care and providence, faith in his promises, and a readiness to bear and endure whatever he lays upon us.

It includes likewise the practice of truth, righteousness, and goodness toward men. We should also be meek, patient, and long-suffering. And we are to govern and regulate our affections, senses, and appetites, according to the rules of reason, using all the comforts and innocent enjoyments of this life with sobriety and moderation.

If we will complete the character of godliness, we should walk in all the ordinances and commandments of the Lord blameless, without any wilful, designed, or allowed exceptions and omissions, or presumptuous transgressions what

ever.

And we should maintain and profess the truths, which God has made known to us, whether by reason or by revelation, whoever denies or opposes them.

That is godliness, which, as the apostle here says, "is profitable for all things, [and in particular] has a promise of the life which is to come."

They who live godly, who adhere to and observe the doctrine which is according to godliness, and practise the

several parts of piety just described, shall obtain everlasting life; happiness and glory in a future state, when the life that now is has a period.

This is so certain and so manifest a truth, that to you it needs no proof or demonstration. Jesus himself assures us, he came, that his people "might have life; and that they might have it more abundantly," John x. 10. He has declared, that when he shall come again to judge the world, and shall finally separate men according to their different characters," the righteous shall go away into life eternal," Matt. xxv. 48. He said to his disciples: "If I live, ye shall live also:" John xiv. 19; and bid them" not to fear,” though a little" flock," since it "was their Father's good pleasure to give them a kingdom," Luke xii. 32. This is, as it were, his last will and testament: "Father, I will that they whom thou hast given me be with me, where I am, that they may behold my glory, which thou hast given me,' John xvii. 24. It would be tedious to recite only a small part of the passages of the gospels and epistles of the New Testament, where this is clearly taught. I shall only remind you of the beginning of the second epistle to Timothy and of the epistle to Titus. The former is: "Paul an apostle of Jesus Christ, by the will of God, according to the promise of life, which is in Christ Jesus." The latter; "Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; in hope of eternal life, which God, that cannot lie, promised before the world began.'

Upon the foundation of this well-grounded hope, the apostles recommend it to men to forsake all sin, and practise all virtue. For, says St. Paul," If ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live," Rom. viii. 13. And in the last chapter of this epistle to Timothy, 1 Tim. vi. 17— 19," Charge them that are rich in this world,-that they do good, that they be rich in good works-laying up in store, -a good foundation against the time to come, that they may lay hold on eternal life," 1 Tim. vi. 17-19.

"This then is a faithful saying, and worthy of all acceptation."

III. The third proposition in the text is, that "godliness has also the promise of the present life, or the life that now is."

This, possibly, may require some proof and evidence. The former proposition, some may be ready to say, is indeed

unquestioned, and without controversy true and certain. There does "remain a rest to the people of God," Heb. iv. 10. When Christ shall come again to render to every one according to his work, there will be equal and exact retributions made to all. And the righteous shall receive a full recompence of all their services, labours, and sufferings. But here it is not so. Here the religious and virtuous seem not to have any very desirable portion allotted to them. They are often neglected and scorned: and even hated and oppressed. They are truly and properly styled pilgrims and strangers on this earth. And this world is to them a very vale of tears. Did not Paul and Barnabas, as they went on confirming the churches which they had planted, acknowledge," that we must through much tribulation enter into the kingdom of God," Acts xiv. 22. Does not St. Paul likewise say, that " all who will live godly in Christ Jesus shall suffer persecution," 2 Tim. iii. 12. And Solomon under the ancient Mosaic dispensation, when promises of temporal good things for the righteous are thought to have been more express, declares from his observation of things: "that no man knows love or hatred by all that is before him," and that "all things come alike to all," Eccl. ix. 1, 2.

To which I would answer, that nevertheless it ought to be supposed, that there is a truth in the observation of the text, that "godliness is profitable for all things, and has promise of the life that now is." We have no good reason to charge the apostle with inconsistency. Nor has he forgot what he said upon other occasions, of the afflictions and persecutions endured by himself or others in the service of truth. No, these things were ever present to his mind. And he immediately adds, after the words we are considering: "This is a faithful saying, and worthy of all acceptation. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of them that believe."

Let me attempt an illustration of this point in the following observations.

1. It is certain, that God's providence is over all his works, and that he has an especial, and more favourable regard to righteous and sincerely good men than to others. As David says: "The righteous Lord loveth righteousness, his countenance doth behold the upright," Ps. xi. 7. which ought to be admitted as an undoubted maxim, never to be called in question; and is equivalent to what St. Paul says