spoke rashly and wickedly, who supposed that gain was godliness, and thus made the doctrine of Christ venal: but in truth, godliness with contentment was a great and inestimable gain, having promise of the life which now is, and of that which is to come. It is obvious, then, that the word Gain in my text is not to be understood in the sense of worldly wealth, but in that of moral and religious advantage or benefit. Godliness with contentment is an incalculable blessing. It is for the good of man. It promotes in every way his true and best interests.

It is to be remembered also, that it is not godliness alone which is here spoken of, but godliness with contentment. Godliness, when considered in connexion with this especial fruit and effect of it, is great gain. There are some indeed, like the deceivers just noticed, who profess godliness, but who are evidently worldly, and rapacious, and discontented with the state in which God has placed them. Such a fictitious godliness is not that which the Apostle here commends. But when religion is attended with contentment, as it must be where it is genuine, then the advantages of it, even in this world, are in every view incalculable.

For, in the first place, is it a great gain to have the purest enjoyment of the blessings of a benignant Providence? But who has this enjoyment in any measure compared with the

pious contented man? Who has the just and holy use of the creatures? Who has the most calm and even tenor of life? Who is prepared for the reverses which every one must at times meet with? Who has the highest and most chastened pleasures in prosperity? Who the greatest support in trouble? Who the most cheerful comforts and hopes? Whose affections and passions are the best governed and regulated? Who has the most quiet conscience, and the most placid temper? Who is the most respected and beloved member of the family and the community? Who is the adviser and friend of the young, the companion of the sorrowful, the comforter of the aged? Who has the most obedient children and the happiest household? Every one knows that it is the humble contented servant of God, who has all these sources of actual peace and composure. The wicked man cannot even pretend to them.

But in the next place, is it a great gain to have a principle of conduct which exempts a man from most of those feuds and contests and disappointments which arise among men, and are the occasion of so much misery on every hand? Then contented piety is gain indeed. For the godly man neither meddles with quarrels, nor engages with immoderate heat in disputed questions, nor hazards overwhelming disasters by adventurous speculation. He stands aside from

the divisions and parties which rend man from man. He is contented with his station, and occupied with the duties of it; and, therefore, has neither the leisure nor inclination for debate and quarrelling. Thus he, and he only, properly speaking, inherits the earth; whilst others, tossed by the passions and confusion of the world, know little of those calm and happy scenes, where contentment dwells.

But, further, is it a great advantage to be independent of those external acquisitions which so few attain, and which, when attained, are so precarious and unsatisfactory? then this gain belongs to godliness. The connexion between riches and happiness is imaginary. We are soon reconciled to poverty and a low fortune, if we suffer contentedness and the grace of God to make the proportion'. Piety then is gain, not because it brings with it riches, but because it gives the temper of heart which does not need them. It gives another taste, and a higher aim, and a purer enjoyment. And in doing this, from how many vices does it exempt us, from how many sorrows, from how many sins? for they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. And what shall I say more? Is it again to

accomplish most of the ends for which riches are desired, without the attendant snares? And does not a contented godliness do this? As to present enjoyment, we have already considered it. But as to future protection from evil, the settlement of children, the conferring favours on our dependants, and the benefiting of mankind, which are the ends for which men profess to covet accumulated wealth, let any one read attentively the book of Ecclesiastes, and then say whether the blessings of piety and contentment are not by far more likely to ensure them, so far as they are really desirable, than the richest coffers. For what provision for the future so secure as the watchfulness of Providence? And what settlement for children so valuable as that arising from industry, purity, and religion? And what man so widely useful as a pious and contented one? Such a character is a blessing to the world. He diffuses happiness wherever he goes; the atmosphere he breathes is wholesome and invigorating.

But once more, what must be the gain of that man who has, after all, exactly the situation in life most suited for his capacity, precisely the amount of worldly possessions which is calculated for his good, and who is surrounded with the circumstances and persons most accurately adapted for his ultimate and general benefit? And yet such a gain has the godly man. He is,

in fact, in the very situation which the infinite wisdom, love, and power of God see upon the whole to be the best for him. All things actually work together for his good. Nay, more; all things are his, so far as God thinks right, whether the world, or life, or death, or things present, or things to come; all are his, for he is Christ's, and Christ is God's 3.

But all these considerations sink into comparative insignificancy before the blessings, the incalculable blessings, of a spiritual nature, which are peculiar to a godly and contented Christian. For there the Son of peace dwells. There the heavenly dove, the Holy Spirit, inhabits. There is found pardon and reconciliation with God. There faith and love to Christ, union with him, and dependence on his power. There the spirit of prayer, the grace of submission, the consolation of hope and joy.

And then, if, breaking through the thin veil of time, we look into another world, and take into our view the whole character and state of man, his relations to God, and his destiny through eternity, we shall be lost in astonishWe shall no longer ask whether godliness be an inestimable gain; but rather at once follow the example of Moses, who chose rather to suffer affliction with the people of God,

ment.

3 1 Cor. iii. 22, 23.