DISCOURSE IV.

RELIGION MORE THAN FORMALITY.

Having a form of godliness, but denying the power thereof. 2 Tim. iii. 5.

AND what is godliness?-It is the tendency of the

mind towards God; and is exercised in believing in him; loving and fearing him; holding communion with him; resembling his perfections; and employing ourselves in his service. It is the introduction of God into all our concerns; our acknowledging of him in all our ways; our doing all we do in his name, and with a reference to his authority and glory--through the mediation of the Saviour, and-by the influences of the Holy Ghost.

This is godliness; and nothing else deserves the name. This godliness, however, has its form, and its power; and this distinction enables us to arrange four classes of characters.

For first, there are some who have neither the power, nor the form of godliness; they are as destitute of the pretension, as they are of the reality and often glory in this-for we read of some who glory in their shame.

Secondly, there are some who possess both the power and the form. And these are the most worthy of our esteem, and imitation. May their number daily increase!

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Thirdly, there are some who have the power of godliness, but not the form. Their religion is a kind of disembodied spirit: and because some have laid too

much strees upon outward things, they lay too little. They carry their notions of the spirituality of divine worship so far as to exclude social considerations; the influence of the body over the mind; and the use which the Supreme Being himself makes of our senses, to aid our graces-and which is simply the principle upon which the ordinances of the Lord's supper is founded. They do not remember, that though the substance be confessedly the main thing, circumstances are often very beautiful, and impressive, and beneficial: that we are not only to possess, but to profess religion : that we are not only to serve God individually, but to unite ourselves to a body of christians, and walk in holy fellowship, "striving together for the faith of the gos"pel;" and that we are bound, not only to "glorify "God in our spirits, but in our bodies also, which are "God's." So that the form when attached to the principle, is so far from being improper, that it is commendable, and important.

But here we have reached the fourth class to which we referred, viz. those who have the form, but deny the power. These are awful characters; and therefore, says the apostle, to Timothy, from such withdraw thyself. We should do this as much as possible, with regard to their persons, but above all with regard to their state. In order to this-let us, I. Consider the power of godliness, and II. Inquire whence it is that so many who deny it, are still disposed to maintain the form.

I. The power of godliness is here distinguished from the mere form: and indeed it is easy to shew the difference between them. The one is principally external, and deals in words-the other is internal, actuating our feelings, and governing our actions. The one is the name the other is the thing; the one is the appearance-the other is the reality. The one is the body-the other is the soul, that inspires every member, and penetrates every particle of the frame. The one is the picture-the other is the original: the one shews

us the christian on canvass-the other presents him to us alive and in motion.

Now what I want to convince you of here, is thisthat real godliness is more than a shew, a fancy, a form -it has an efficacy in it-there is a power attending it. For consider how it is produced and maintained. It is in its existence, as well as in its revelation, a divine principle. Hear how the apostle speaks of it in his epistle to the Ephesians. God is able, says he, to do exceeding abundantly above all that we ask, or think-" ac"cording to the power that worketh in us." I bow my knees to the Father of our Lord Jesus Christ"that he would grant you according to the riches of "his glory, to be strengthened with might by his spirit "in the inner man." And again, he prays for them, that they may know—" what is the exceeding great"ness of his power to us-ward, who believe according "to the working of his mighty power, which he "wrought in Christ, when he raised him from the "dead, and set him at his own right hand, in the heav"enly places" where we find-that the same almighty energy which quickened into endless life, the entombed body of our Lord, is actually put forth in the renovation of the believer: "that like as Christ was raised up "from the dead, by the glory of the Father, even so we "also should walk in newness of life." Hence it is called "the life of God; and the participation of the "divine nature."-What is the water which the Saviour promises to give to those that ask him? Living water. And says he, "the water that I shall give him, "shall be in him a well of water springing up into ev"erlasting life." Here is nothing stagnant and dead : but every thing is expressive of influence, and activity. Thus the apostle tells the Thessalonians, that their word came to them-not in word only, but in power: and that they received it, not as the word of men, but as it is in truth, the word of God, "which effectually worketh also in you that believe." And thus, to view the subject more separately and in parts, we read of the

work of faith, the labor of love, and the patience of hope.

Observe the subjects of divine grace. This principle distinguishes them from others; and is capable of producing a holy singularity. If you have only the form of godliness, there will be no practical difference between you and others: if servants-you will be as idle, as gossiping, as regardless of the property of your employers as others: if wives--you will be as unsubmissive if husbands-as tyrannical: if tradesmenas grasping and over reaching as others. But if you have the power....you will resemble good Nehemiah. The former governors says he were chargeable to the people, and did so and so...." but so did not I, because "of the fear of God." Piety would not suffer him to act like them. And if you are under the influence of it, you will not in your various relations and circumstances be borne down by the errors and vices around you but you will be able to act uprightly: you will be kept from consulting custom, and be constrained to listen to conscience: you will not be permitted to sin as do others, or "sleep as do others....you will not be "conformed to this world, but be transformed by the "renewing of the mind, that you may prove what is "that good and acceptable and perfect will of God." A dead fish can swim with the stream, but a live one can swim against it.

Yea, this principle distinguishes the man from himself. Thus under the influence of it, the drunkard becomes sober: the swearer learns to fear an oath, and the liar a lie. He that stole, steals no more, but labors. The churl becomes liberal, and the niggard, bountiful....and it cannot be otherwise. If the man has been moral before, he continues to avoid the same vices, to perform the same duties, and to means of grace as before....but from tives, and in a very different manner. much more to engage his attention. longer confined to externals only, but

attend the same very different mo

He has now also His regard is no he is taken up

with the hidden man of the heart; and prays with David, "create in me a clean heart, O God, and renew a "right spirit within me." Hence spring exercises, to which he was once a stranger; and he feels himself engaged in a warfare, which often perplexes him, and leads him to exclaim, if I am his, why am I thus ?

Behold then the life of the real christian, and trace the operation of the power of godliness there.

It appears with regard to the ordinances of divine worship. Others, who have only the form, come without expectation, and prayer, and return without reflection, and concern: they are satisfied with their attendance....but he is not. He is anxious to derive spiritual advantage from it: he enters the closet before he approaches the temple, and his language is "O that I

knew where I might find him, that I might come even "to his seat. O that I may be of the circumcision who "worship God in the spirit, rejoice in Christ Jesus, and "have no confidence in the flesh."

It appears, with regard to the dissipations of the world. He voluntarily resigns those amusements, in which he once placed so much of his happiness: and he returns no more to them. And why? If he were mindful of the country from whence he came, he has opportunity to return; he is surrounded with the same allurements as others....why then does he not engage in these diversions again?....Because he has found something infinitely more noble, and more satisfying. And a greater good has power to abolish the impressions of a less. When the sun arises, the stars disappear. And the grapes of Eschol, cause us to forget the leeks and onions of Egypt.

You may see it in the mortification of sin. He denies himself; he crucifies the flesh, with the affections and lusts; he plucks out a right eye, and cuts off a right hand.

You may see it in what he is willing to sacrifice, and to suffer. Read history: read the book of martyrs; read the eleventh chapter of the epistle to the Hebrews ....and see what the force of this powerful principle can