But there are no such drawbacks to the exercise of godliness. "Godliness is profitable for _all_ things, having promise" not only "of the life which now is, but of that which is to come." Its value is not confined to the things of this world, although it enriches and glorifies them all. And, unlike bodily exercise, its good results are certain. There is no possibility of excess. We may be unwise in our pursuit of godliness, as in our pursuit of bodily strength and activity; but we cannot have too much exercise in godliness, as we easily can in athletics. Indeed, we cannot with any safety lay aside the one, as we not only can, but must, frequently lay aside the other. And we need to bear this simple truth in mind. Most of us are willing to admit that godliness is an excellent thing for attaining to a peaceful death; but we show little evidence that we are convinced of its being necessary for spending a happy life. We look upon it as a very suitable thing for the weak, the poor, the sickly, the sorrowful, and perhaps also for sentimental persons who have plenty of leisure time at their disposal. We fail to see that there is much need for it, or indeed much room for it, in the lives of busy, capable, energetic, and practical men of the world. In other words, we are not at all convinced of the truth of the Apostle's words, that "Godliness is profitable for _all_ things," and we do not act as if they had very much interest for us. They express a truth which is only too likely to be crowded out of sight and out of mind in this bustling age. Let us be as practical as our dispositions lead us and our surroundings require us to be; but let us not forget that godliness is really the most practical of all things. It lays hold on a man's whole nature. It purifies his body, it illumines and sanctifies his intellect; it braces his will. It penetrates into every department of life, whether business or amusement, social intercourse or private meditation. Ask the physicians, ask employers of labour, ask teachers in schools and universities, ask statesmen and philosophers, what their experience teaches them respecting the average merits of the virtuous and the vicious. They will tell you that the godly person has the healthiest body, is the most faithful servant, the most painstaking student, the best citizen, the happiest man. A man who is formed, reformed, and informed by religion will do far more effectual work in the world than the same man without religion. He works with less friction, because his care is cast upon his heavenly Father; and with more confidence, because his trust is placed on One much more sure than himself. Moreover, in the long run he is trusted and respected. Even those who not only abjure religion in themselves, but ridicule it in others, cannot get rid of their own experience. They find that the godly man can be depended upon, where the merely clever man cannot; and they act in accordance with this experience. Nor does the profitableness of godliness end with the possession of blessings so inestimable as these. It holds out rich promises respecting future happiness, and it gives an earnest and guarantee for it. It gives a man the blessing of a good conscience, which is one of our chief foretastes of the blessedness which awaits us in the world to come.
Let us once for all get rid of the common, but false notion that there is anything unpractical, anything weak or unmanly, in the life of holiness to which Christ has called us, and of which He has given us an example: and by the lives which we lead let us prove to others that this vulgar notion _is_ a false one. Nothing has done more harm to the cause of Christianity than the misconceptions which the world has formed as to what Christianity is and what it involves. And these misconceptions are largely caused by the unworthy lives which professing Christians lead. And this unworthiness is of two kinds. There is first the utter worldliness, and often the downright wickedness, of many who are not only baptized Christians, but who habitually keep up some of the external marks of an ordinary Christian life, such as going to church, having family prayers, attending religious meetings, and the like. And perhaps the worst form of this is that in which religion is made a trade, and an appearance of godliness is assumed in order to make money out of a reputation for sanctity. Secondly, there is the seriously mistaken way in which many earnest persons set to work in order to attain to true godliness. By their own course of life they lead people to suppose that a religious life, the life of an earnest Christian, is a dismal thing and an unpractical thing. They wear a depressed and joyless look; they not only abstain from, but leave it to be supposed that they condemn, many things which give zest and brightness to life, and which the Gospel does not condemn. In their eagerness to show their conviction as to the transcendent importance of spiritual matters, they exhibit a carelessness and slovenliness in reference to the affairs of this life, which is exceedingly trying to all those who have to work with them. Thus they stand forward before the world as conspicuous evidence that godliness is _not_ "profitable for all things." The world is only too ready to take note of evidence which points to a conclusion so in harmony with its own predilections. It is, and has been from the beginning, prejudiced against religion; and its adherents are quick to seize upon, and make the most of, anything which appears to justify these prejudices. "In a world such as this," they say, "so full of care and suffering, we cannot afford to part with anything which gives brightness and refreshment to life. A religion which tells us to abjure all these things, and live perpetually as if we were at the point of death or face to face with the Day of Judgment, may be all very well for monks and nuns, but is no religion for the mass of mankind. Moreover, this is a busy age. Most of us have much to do; and, if we are to live at all, what we have to do must be done quickly and thoroughly. That means that we must give our minds to it; and a religion which tells us that we must not give our minds to our business, but to other things which it says are of far greater importance, is no religion for people who have to make their way in the world and keep themselves and their children from penury. We flatly refuse to accept a gospel which is so manifestly out of harmony with the conditions of average human life." This charge against Christianity is a very old one: we find it taken up and answered in some of the earliest defences of the gospel which have come down to us. The unhappy thing is, not that such charges should be made, but that the lives of Christian men and women should prove that there is at least a _primâ facie_ case for bringing such accusations. The early Christians had to confront the charge that they were joyless, useless members of society and unpatriotic citizens. They maintained that, on the contrary, they were the happiest and most contented of men, devoted to the well-being of others, and ready to die for their country. They kept aloof from many things in which the heathen indulged, not because they were pleasures, but because they were sinful. And there were certain services which they could not, without grievous sin, render to the State. In all lawful matters no men were more ready than they were to be loyal and law-abiding citizens. In this, as in any other matter of moral conduct, they were quite willing to be compared with their accusers or any other class of men. On which side were to be found those who were bright and peaceful in their lives, who cherished their kindred, who took care of the stranger, who succoured their enemies, who shrank not from death?