WESLEYAN METHODIST ASSOCIATION

MAGAZINE.

MAY, 1857.

THE POWER OF GODLINESS.

A SERMON delivered on Sabbath Morning, August 2nd, 1856, in Lady Lane Chapel, Leeds, (and published by request of the Annual Assembly,) by the REV. W. JACKSON.

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'Having a form of godliness, but denying the power thereof."

2 Tim. iii. 5.

THIS Epistle appears to have been written a short time before the martyrdom of its author, the Apostle Paul, which is supposed to have taken place at Rome, during the reign of the Emperor Nero.

In the seventh verse of the fourth chapter, we have the following words: "I am now ready to be offered, and the time of my departure is at hand."

Here is pointed allusion to the near approach of death, in some form or another. Probably the Apostle had been condemned to "lose his life for Christ's sake," in the holy cause, which he had so powerfully, and successfully pleaded, and was now looking forward to the speedy execution of that sentence. Under these solemn circumstances he wrote this letter to Timothy, a young man, whom the Apostle styles his own son in the Gospel, and who had been appointed overseer of the Church at Ephesus. The letter contains important counsel, addressed to Timothy respecting his own conduct, and the management of the important work to which he had been called, and also informs him of a general apostacy that should take place in the "last days." The character of these apostates is described in the chapter before us, one trait of which is contained in the text a form of Godliness professed, while the power thereof is denied.

Let us endeavour, then, this morning, by Divine help, to illustrate the gracious fact denied by these men; a fact, also, which is practically ignored by thousands of professing Christians in our own day. It is very common to meet with the form, or appearance of things, in the absence of the reality, or the things themselves. The painter's canvas presents us with a view of natural scenery, consisting of rivers, lakes, and mountains; but these things are only there in appearance; not in reality. In the statue of a man, we have the form and image of a man, but not the conscious power of the living creature. When, in reference to this subject we read of the "breathing marble," we recognise only a figure of speech. A piece of money often has

its counterfeit, and the spurious may very correctly represent the true coin in form and appearance, but the counterfeit possesses no commercial value, none of the power of money.

The character and conduct of a godly man are the creations and natural expressions of a holy mind and heart. A godly man is a good man, and the good man out of the good treasure of the heart bringeth forth "good things." The character of the good man is the result of the POWER of godliness; but his character may be assumed, and his conduct imitated by others who are strangers to this renewing power. This statement requires no proof. Unfortunately there have always been, and still are many persons in the Christian church who maintain a form of godliness, but deny the power thereof. They form religious opinions, and those opinions may accord with the teachings of holy Scripture: their outward conduct also may be in unison with the externals of religion. The house of God is frequented on the Sabbath-day, where they profess to worship, by a scrupulous observance of the prescribed form. Like Jehu also they profess a zeal for the Lord of hosts, which sometimes displays itself in bitter and relentless persecution. But however correct the theological knowledge of such persons may be, or minute their observance of religious forms,-their private life, often their public acts betray their utter destitution of the power of godliness. They have not been made free from the law of sin and death, by the law of the Spirit of life in Christ Jesus, they bring not forth the fruit of this Spirit, fruit which is "in all goodness and righteousness and truth." On the contrary, the works of the flesh are manifest in their unholy tempers, and unrighteous actions, unite in revealing the absence of godliness in its hallowing and soul-renewing power. Let us endeavour, then, this morning to show, that godliness has power, as well as form.

I. In illustration of this doctrine we first direct your attention to the comparisons employed in the Scriptures, expressly designed to set forth the nature and effects of true religion.

1. It is a well of water. One of the most beautiful and useful objects in nature. But "a well of water springing up into everlasting life." The pure life-giving stream, is plenteous in its source and most gracious in its effects. What an expressive emblem is here of the spiritual life of a good man; both as it regards its divine origination, amidst the sin and darkness of this world, and its consummation in purity and happiness of heaven.

2. Religion is like the wind-a powerful, but invisible agent. This simile is employed by the Redeemer, in his conversation with the celebrated "Master in Israel," Nicodemus, on the nature and effects of the new birth.

3. The Prophet Malachi foretells the coming of the Messenger of the Covenant, and in evident allusion to the nature of his work declares, "He shall sit as a refiner, and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." In this passage religion, in its power to cleanse and renew depraved human

nature, thus consecrating it to the spiritual service of God, is compared to the action of fire in the purification of metals.

4. The kingdom of heaven is also likened to a grain of mustard seed, which, although one of the smallest of seeds, yet when cast into the earth grows into a large plant.

The principle of vital power, so mysteriously wrapt up in that thing of diminutive size, is strikingly embodied and developed in the growing tree. In like manner the seed of the Divine word, when received into a honest and good heart, produces a holy life; and the man who before was free from righteousness, and the servant of sin, is now free from sin and the servant of righteousness. What a gracious-what a glorious change! one, too, which it is the privilege of all to feel and know.

The kingdom of heaven is further compared to leaven, which a woman took and hid in three measures of meal, till the whole was leavened. As soon as the leavening substance had been deposited, it began silently but effectually to operate until it had affected the entire mass. So the power of godliness controls the whole conduct, and is felt through every faculty and affection of the soul.

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Such, then, are some of the comparisons used by the sacred writers to illustrate the nature and effects of true religion. Life and power constitute the most prominent feature in them all. Such language could not be truthfully employed, therefore, if godliness consisted in a mere form-however attractive and imposing that form may be. II. The power of godliness receives further illustration from the literal terms in which the reformation of character produced by it, is expressed, mingled as they are with figures of another class. change is obviously the most thorough and complete, as the following language proves: "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ."- "And you, that were sometimes alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreprovable in His sight."—" But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ-and hath raised us up together, and made us sit together in heavenly places in Christ Jesus."" If any man be in Christ he is a new creature." He having been "born again "—"not of blood nor of the will of the flesh, nor of the will of man, but of God." And that which is "born of the Spirit is spirit."

It is not in the power of language to describe a greater and more blessed change than this: every godly man, daily realises it in his own experience, and proves to others its genuineness by a holy life. The external circumstances attending this change are much diversified in different individuals, but the successive states of mind are essentially the same, through which all must pass in their progress to one common state of spiritual life and liberty. There is in all, the broken

heart-the contrite spirit-a loathing of self and sin-faith which justifies and obtains peace with God through our Lord Jesus Christ. If religion were a mere form-if it consisted of a number of outward rites, could it either renew the heart or reform the life?

As soon might we expect a painted fire to warm, or a statue to perform the functions of a living creature.

The power of godliness is further seen in the influence which its subjects exert on the world around them. "Ye," said the Saviour addressing his disciples, "are the salt of the earth"-"the light of the world." Salt is well known for its seasoning properties. Its influence is powerful and diffusive. Good men are in the world, to recover and preserve the world from its "corruptions," for it "lieth in wickedness." They place it under the corrective operation of a holy example. Their humility rebukes its pride, their purity holds in check its sensuality, and their self-denying benevolence condemns its selfishness and insatiable love of gain. Good men are the light of the world. The light of the Gospel of Christ is reflected from them on the darkness of this world, and it is the property of light to discover or make manifest. The men of the world recognize nothing but visible things-a portion for "this life." Christian men are living witnesses for God, a spiritual life, and the reality of a "world to come." They are the subjects of a faith which is the substance of things hoped for, the evidence of things not seen. Good men are the soldiers of Christ, who wrestle not with flesh and blood, but with principalities and powers, and spiritual wickedness in high places. They RESIST if need be, even unto death, striving against sin. The power of godliness is strikingly displayed in the ceaseless and uncompromising opposition of Christian men to moral evil, in all its various and ever shifting forms. No matter how specious and fashionable these forms may be, or how respectable the persons and places in which they are found. They cannot have any fellowship with the unfruitful works of darkness, but must reprove them; for they love the Lord and therefore hate evil. The arduous nature of this conflict, and the importance of its results, are shown in the numerous exhortations to endurance and faithfulness; and in the gracious promises made to them that overcome. This overcoming is spoken of as a victory—a triumph. If godliness were a form only, a mere question of words and names," such terms would be most false and delusive. In what good, or true sense could it be said to resist, to overcome, to triumph? The comfort and support yielded by true religion under affliction and persecution, are further proofs of its power. Good men have often been the subjects of one or the other of these evils. And to suppose that in a world like this, any degree of moral or spiritual excellency can exempt from either, is a great mistake. The world, notwithstanding its boasted enlightenment, has not ceased, even in our day, to hate true religion. Indeed, it not unfrequently happens that those persons are made to feel its hatred most, who best exemplify, in their spirit and conduct, the purity and integrity of the Christian life. In ages past, and for many ages in succession, how furious have been the world's attacks on God's most holy servants.

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It has spared neither their character, their property, their liberty, nor their life. The altered circumstances of our own favoured country, no longer afford an opportunity to torture and burn for righteousness' sake; contempt and slander often now supply their place, displaying the same spirit of enmity. The world may not now be able to kill the body," but it can still cast out the name of a good man as evil, and with a derisive sneer sarcastically call him "saint." Has godliness power to support under slander, the loss of property and liberty, and also in prospect of a violent and cruel death? Ask the Apostle Paul, and attend reverently to his noble answer. "And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me, but none of these things move me; neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God." Ask the same witness, when the day of actual trial came, and the executioner's axe gleamed before him, and we obtain the following answer: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto all them also that love his appearing."

The servant of God did not cower before the storm; there was no throbbing of the heart through fear. He is fully sustained, and even enabled to triumph in the hour of mortal conflict. The Christian is exposed in common with other men to the ordinary troubles of life, in addition to the sufferings sometimes inflicted by persecution. It is frequently his lot to be cast on the bleak shore of poverty and adversity, where he is exposed to the "pelting of many pitiless storms"; for poverty has many privations and sorrows, peculiarly its own.

Family and personal affliction also, has sometimes increased this burden. Under its crushing weight he may have hastily said, in the bitterness of his grief, "The wicked are not in trouble as other men, neither are they plagued like other men." But this language is almost as soon disowned as uttered; for it expresses sentiments that are false and ungrateful; both of which he regards with loathing. The good man has faith in God, as the governor of the world, as well as faith in Christ as the Saviour of the world. This faith yields the peaceable fruits of righteousness, and opens the fountain of Divine consolation. It sheds a true light upon his path in the darkest day, during the stormiest night. It inspires him with a trust in the wisdom and goodness of our God and Saviour; so firm, so rational, that he is able to adopt the strong, though beautiful language of the Prophet, "Though the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stalls. Yet I will rejoice in the Lord, I will joy in the God of my salvation."