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manifest itself in the constant and conscientious observance of all the statutes and ordinances of Christ's kingdom; in a growing conformity of character to his blessed precepts and example; in a diligent and prudent zeal for the extension of his kingdom and glory; and in the patient waiting for of his second coming.

Such, my young friends, is the nature of that godliness, or piety, which I am now to recommend to you by pointing out to you the benefits that flow from it. But, before proceeding to this part of my subject, it may be necessary that I should first endeavour to remove a strange mistake-a deadly misconceptioninto which the depravity of men is ever apt to lead them, and especially during the ignorance and inexperience of youth. How common is it to find the manifestations of godliness, or piety, regarded as indicating a weakness of mind. How common is it to find the pious youth treated by his compeers, on this account, as the object of their pity, and perhaps contempt;-and in consequence of this, how often do we find the young ashamed to profess their piety in public-ashamed to avow their godliness before others. Strange misconception, truly!-and one which plainly proves that those who entertain and act upon it have yet to learn what godliness really is; as well as wherein true greatness of mind actually consists. Are there any now present, let me ask, whether young or old, who look upon piety as indicating a weakness of mind? If there are, let me ask you, my friends, whether you have ever considered what

it is to be pious-to be godly? I have told you, and you cannot gainsay it, that it is to know and love, to acknowledge and obey, to reverence and serve the Creator of the universe-the common Parent of all intelligent beings, and him who is alone worthy of their supreme love and reverential obedience; that it is for the dependant creature to consecrate himself, in all his living and active energies, to the service and the glory of his Creator, Preserver, and Benefactor. Is this incompatible with strength of intellect-with greatness of mind? Or rather, let me ask you, What is true greatness of mind? wherein does it consist? But I need not ask you this question : you cannot tell. If we could ask those who are best able to answer; if we could propose the question to a council of the noblest and most exalted of intelligent creatures,--to a conclave of archangels,-their reply would be, that among them he is deemed the greatest whose mind can comprehend most of God; whose conceptions of him are the most enlarged; whose resemblance to him is the most perfect; and whose love and obedience to him are the most deep and reverential. And what is this, my hearers, but a description of godliness,-godliness in its noblest aspect and most exalted manifestations? Godliness weakness of mind, indeed! Why, instead of that, godliness is the very essence of intellectual greatness, the very nobility of the kingdom of heaven! If I could conceive pride to exist at all in the mind of an archangel, I should expect to find him proud of his piety-his godliness. And shall puny man then be

ashamed, shall he treat with pity and contempt that which constitutes an archangel's pride! O! what could Gabriel think, I wonder, when, on some of his visits to our terrestrial globe, he found his tiny fellow-creature man, strutting on its surface, and in all the arrogance of his self-sufficiency and fancied greatness of intellect, deeming it BENEATH HIS DIGNITY, forsooth, to reverence or to acknowledge God! Strange sight! Why, the very conception of it is so singularly strange as to be at once unutterably sad and inexpressibly ludicrous. While Gabriel might have wept at that strange sight, O! how would Satan laugh! Yes, my hearers, you who deem piety weakness, if I at present address any such, let me tell you there was once an archangel of your mind. That was Satan. And he carried the matter to its proper conclusion, pronouncing it "better to reign in hell than serve in heaven!" Have you, then, let me ask you, decidedly embraced his opinion? If you have not, O! let me entreat you to pause ere you do so, and seriously to reflect to what and whither it must lead you!

But I shall now proceed to give you more substantial, if not more convincing, proofs of the folly of such an opinion, and of the excellency of piety, by pointing out to you,

II. In what respects godliness is "profitable" both for this life and that which is to come.

And here, the subject is so extensive that I can present you only with a mere outline; so that what I have to say to you under this head will have just such an appearance as a tree has at this season of the

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year-nothing but trunk and branches. But yet, my young friends, if I can but succeed, by the Divine blessing, in planting my tree in any of your hearts, in this the spring-time of your life, I doubt not that the leaves, the flowers, aye and the fruit also, will in due time appear.

I shall first point out to you in what respects godliness is profitable for this life:—I shall first advert to the influence of youthful godliness-of early pietyon man's temporal conduct and concerns. Observe, then, in the first place, Godliness will furnish you with a fixed standard of principle and duty.

Now, the importance of such a standard to a young person just entering upon life is unspeakable,-the benefits resulting from it, even as respects its influence on temporal comfort and prosperity, innumerable. Ah! my young friend, whatever your occupation may be, whatever may be your station in society, if you have no such standard by which to regulate your conduct, you will find yourself tossed about on the troubled billows of the sea of life, at the mercy of the fickle winds of fortune, like some hapless bark adrift on the stormy ocean, without rudder, chart, or compass!

Now, godliness will furnish you with the best of all standards-with the only sure guide:-for the love and fear of God will induce you to make his will your standard, and lead you to consult his word, as containing the revelation of his will, for the regulation of your conduct. And I hesitate not to say that this is the very best of all standards of principle and duty,

even as regards its influence on temporal prosperity. I confidently appeal for proof of this to the experience of all who have given it a fair trial. It is strikingly and sadly proved, for example, by the mournful complaint of a certain great man, who exclaimed, in the day of his adversity, "Alas! if I had only served my God with as much fidelity as I have served my king, he would not have forsaken me thus in my old age !"-You will find it abundantly verified and strikingly illustrated also, if you will consult at your leisure the sacred biographies of Jacob and Joseph, for instance; of Moses and Joshua; of David and Daniel, and many others. This was the standard of principle and duty adopted by each of these individuals; and this it was, and this alone, which raised them from the humblest spheres of life, and some of them from the depths of poverty and affliction, to eminent degrees of worldly wealth and carthly dignity.

I would fain trace out the principle in some of these individual cases; but I fear your patience will be exhausted ere I have done. Look at Joshua, for example;—had not his decided godliness led him to adhere to truth, when his ungodly companions in spying out the land conspired to give a false report, he should undoubtedly have perished along with them; but instead of that, on account of his faithfulness-his godliness-he was spared, he was promoted, and became in time the lieutenant and successor of his great master, Moses; and the Lord said to him, "There shall not any man be able to stand before thee all the days of thy life; as I was

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