2 Tim. iii. 5. Having a form of godliness, hut denying the power thereof : from such turn away.
THERE were, even in the Apostolic ages, many awful declensions from piety and sound religion : but in the last days we expect they will prevail to a far
greater extent. Even at the present day, a thorough acquaintance with what is called the religious world will bring to our minds many sad characters, who do not indeed fully answer to the description given in the preceding context, but in many respects approxi- mate to it. It is not, however, my intention to take the whole of the character here portrayed ; but only the last trait of it, which I have selected for our con- sideration at this time. Let me, then,
I. Unfold the character that is here drawn — They "have a form of godliness" —
[By " godliness," I understand an entire devotion of the soul to God. This must, of necessity, have forms and ser- vices wherein it must display itself: for, circumstanced as we are in the world, it is impossible to serve God without forms. The reading of the Scriptures, the attending on divine ordi- nances, the observance of the Sabbath, the duties of family worship, and of secret prayer, are all forms, in and by which vital godliness must display itself Now many have, in these respects, the form of godliness : they live in the external dis- charge of these duties : they are conscious, that without an observance of these things they could have no credit whatever for true godliness ; and therefore they fulfil their duties in these respects ; and then flatter themselves that they have performed
all that is required of them ]
But they deny its power —
[As for real delight in God, notwithstanding all their profession of religion, they are strangers to it. Their prayers are a mere service of the lip and knee ; their praises are no other than cold, unmeaning acknowledgments ; and the whole service of God, in the Church, the family, and the closet, is nothing but " a form," a lamp without oil, a body without the soul. Nor does godliness pervade their souls, so as to produce the mind that was in Christ, or to transform them into God's image. They seem not to think that religion is to operate to such an extent as this ; and that, provided they observe the outward duties of religion, the tempers and dispositions of the soul may safely be overlooked. Hence their self-love, their covetousness, and their numberless evil dispositions, retain their full ascendency, and reign without controul. In fact, " they have a name to live ; but in reality they are dead."]
And now let me,
II. Shew in what estimation it should be held —