DOCTRINE.

This will be cleared and confirmed by answering these ensuing Questions.

1. What Godliness is?

1. Negatively. 1. Not a natural inclination to Quest. 1. that which is naturally good by constitution: as a man of a sanguine constitution is not so subject to sadness but cheerfulness. For though in one sense we are very prone to all evil, and backward to all good, Gen. 6. 5. with Rom. 11. 29. yet in another sense, we may be truly said to be naturally prone to some good, Mat. 19. 12.— There are some Eunuchs so which are born from their mothers womb: i e. of a frigid constitution of body, and so unapt for generation, and therefore enabled to live unmarried. 2. Nor a meer moral qualification acquired by acts and industry, as tempe­rance, patience, meekness, justice; &c. It was said of Cato, (if I mistake not) that it was as possible to pull the Sun out of its Orb, as Cato from the course of Justice. Thus Mat. 19. 12. Some made themselves Eunuchs, not in Origens sense, (who understanding other Scriptures Allegorically, yet to his smart and shame understood this literally) but in Pauls sence, 1 Cor 9. 27. who by moderate dyet, prayer and fasting did attain the gift of continency. As there is a mo­ral integrity asserted by Abimelech an Heathen Prince, Gen. 20. 5. and approved by God, v. 6. so there is a spiritual integrity which Job was resolved to main­tain [Page 4] to his dying day, Chap. 27. 5. between which there is a vast difference: so it is here. Only mark, that which is called chastity in the Heathens, is called Holiness in Christians, twice in 1 Thess. 4. 4, 7. as if it were no small piece of Sanctification in them.

2. Affirmatively. It is an holy disposition wrought by the Spirit of God, whereby the Soul is enabled to act religiously toward God and man in the whole conversation in some measure.

To open a window, and give light to this Descrip­tion, by taking it into parts.

1. Its an holy disposition. That which is here rendred godliness, is translated holiness, Acts 3. 12. where the same word is used. 2. Wrought by the Spirit of God) John 1. 13. which were born not of blood (that is, of natural generation) nor of the will of the flesh, (that is, not by the power of corrupted will) nor of the will of man (of any motion or indowment of the best moral heroical man) but of God, viz. of the Spi­rit of God, by whom we are said to be wrought to the self same thing, 2 Cor. 5. 5. as Stone and Wood are hewed and squared by Masons and Carpenters for the building. 3. The Soul; this is the subject of this and all other Theological vertues. 4. It enables; Habits (whether infused or acquired) enable the soul to act, as in the eye, the faculty of seeing enables for the act of seeing. 5. Religiously, i. e. suitably to godly principles. 6. Toward God: so godliness is taken for the inward and outward acts of his Worship. Tit. 2. 12. Soberly in respect of our selves, righteously in respect of our neighbours, and godly in respect of God himself. 1. Tim 2, 2. in all godliness and honesty: Godliness [Page 5] in reference to the First Table, and honesty in refe­rence to the Second Table. 7. And towards man] 1 Tim. 6, 6. Godliness with contentment, which holds forth the whole duty of man, Eccl. 12. 13. 8. In the whole conversation] as here 2 Tim. 3. 12. They that will live godly in Christ, 2 Pet. 3. 11. in all holy conver­sation and godliness; the words are in the plural number conversations, godlinesses; as blood runs through all the [...]. veins in the body, and the threads through the cloth, so godliness runs through the whole conversation, 1 Thess. 5. 23. The God of Peace sanctifie you wholly. 9. In some measure] Our state here is imperfect, 1 Cor. 13. 9.

What is the Form of Godliness? 2.

Answ. There is a substantial form, Phil. 2. 6, 7. The form of God, the form of man, that is, true God and true man for substance. 2. An accidental form, Mark 16. 12. Christ appeared in another form. In this last sense it is taken here. But we shall know what the form of godliness is, by the power of it. Now the Power of godliness imports,

1. A Principle of grace and holiness, Ames. Coron. p. 377. which is called a well of water, John 4. 14. an ingrafted word, Jam. 1. 21. an incorruptible seed, 1 Pet. 1. 23. the Spi­rit that dwels in us, 1 Cor. 3. 16. an abiding seed, 1 John 3. 5. an unction, 1 John 2. 27. a root implan­ted, Matth. 13. 21. Job. 19. 28. the life of God, Eph. 4. 17. the Image of God, Col. 3. 10. the Divine Na­ture, 2 Pet. 1. 4. A bare Picture of a man, though ne­ver so curiously and artificially drawn, is but a form of a man because it wants a Soul, and life as a true man hath, Rev. 3. 5. a name that thou livest. Where there is no Soul of a man, there is no power of a man. Formal Professors are like hollow Trees in an old [Page 6] Wood, tall perhaps, but pithless, sapless, lifeless, or like a Bulrush, the caul is green and fresh, but pill it, and what do you find in it but a spongeous unsubstantial substance? Trap. as One saith; The Lamps of the five wise and of the five foolish Virgins did burn and blaze alike, but there was no oyl in the vessels of the fool­ish, Matth. 25. 3, 4. Now he that hath the power of godliness, hath a Principle of Grace.

2. Practices suitable to such a principle. A dead carcass may have all the lineaments and parts of a true body, but it wants the soul and living actions: A man that is indeed alive, puts forth acts of life; so it is with a true Christian; he breaths, Lam. 3. 56. Psa. 42. 1. as the hart panteth, &c. He sees a beauty in grace, and filthiness in sin; a Formalist doth not, Isa. 53. 2. He hears as the Learned, Isa. 50 4. He smells a sweet favour in Christs Name, Cant. 1. 3. He tasts how gracious the Lord is, 1 Pet. 2. 3, 1. But contrari­ly, he that hath but a face, is like these Idols, Psal. 135. 16, 17. they have eyes but see not, &c. Living and dead branches are in Christ by profession, but the dead ones receive no sap, bring forth no fruit. True, some works may be done by a Formal Professor, but such as are called dead works, Heb. 9. 14. because there is no life in them, as you shall hear anon. Prov. 7. 17. Excellent speech becomes not a fool, no more then a ring of gold in a Swines snout.

3. The Property, which is strictly called Power, that is, the vigour, vivacity, vertue, efficacy of both, 1 Cor. 4. 20. The Kingdom of God is not in word but in power, 1 Thes. 1. 5. Not in word only, but in power. Coun­terfeit Balsom is like to the true, but it wants the pro­perty of healing: The power of godliness is in some [Page 7] respect like Christ, that riseth with healing under his wings, Mal. 4. 2. that secretly and insensibly sends forth a vertue to dry up (in some measure) the bloody issue of sin, Mark 5. 29, 30. That is an observable place, Joh. 10. 10. I am come that they might have life, and that they might have it more abundantly; so the Books have it; but it is not a comparative Maldon. word in the Greek. It may be better rendred abundantly, that is, a fat and vegetous life. So is the verb to be understood, 1 Cor. 8. 8 are we the better, that is, fat­ter or stronger; and then the sense is, that they might have life, not meerly a life (for so hath the prisoner and the sick man) but a sound, vigorous, and comfor­table life. If a soul had not pardon of sin, it would ☜ not resist sin; if it had no power against sin, it could not resist sin; so much power as the soul hath to re­sist sin, so much power sin loseth. Sin may re­main in the best, but doth not reign. Rom. 16. 4. Sin shall not have dominion: I deny not, this vigour is not felt, nor perhaps exerted in case of Satanical tempta­tion, spiritual desertion, and sad transgression, as with David, Psal. 51. If Christians should not some­times have dead hearts, they would have proud hearts: But this is not ordinary.

3. What is it to deny the power of godliness? Answ Not verbally so much as really and actually, not with the lip, but with the life, not in word but in work: when men destroy in practice what they hold out in profession, as Tit. 1. 16. but in works they deny him, which they dare not do perhaps with their mouths; and as he, 1 Tim. 5. 8. hath denied the faith, that is, in not making provision for his family, though he still maintain a profession of the Faith. Thus an ancient Writer saith, that as he is worse then [Page 8] an infidel, (l) that joyns not a good conversation Just. Mart. Resp. ad Qu. 3. (which is a character and badge of a Disciple of Christ) to knowledge, faith, and baptism; so it is here, nay he sins more grievously, because he sins mote knowingly and wilfully.

4. Why have some the form of godliness, and de­ny the power? For the better understanding, I shall shew you:

• 1. Why some have but a Form.
• 2. Why they deny the power.
• 3. Why both together.

First, 1. Why some have but the Form of Reli­gion.

Because 1. of the Custom of a Religious Education. The bringing up of some in commonly-received truths doth so accustom the mind to them, that they know not how to deny them. See 2 Kin. 12. 2. Jeho­ash was a hopefull Prince while that good Priest Je­hoiadah was alive, but when he was dead, and his head laid in the grave, Jehoash discovered himself what he was; thus children, servants, pupils, under a good Parent, Master, Tutor, seem to be Religious: But a Swine is a cleanly creature while it grazeth in a fair green meadow or field; but if once it get out, it shews its Swinish nature by wallowing in the mire: so eating doth usually so accustom the palate to some kinde of meat, that it cannot but receive that food. Hophni and Phinehas had religious education under their good old Father Eli; therefore they sacrificed still, though all Israel rang of their lewdness. See 1 Sam. 2. 13. &c.

2. Because of the Clamour of a natural conscience if awake (though never so ignorant and injudicious) which doth egg on to Religion: now conscience must [Page 9] have a bit to stop its month from bawling, or ringing a loud peal, Psal. 78. 34. When he slew them, then they sought him, &c. As Esth. 8. 17. The people of the land became Jews, for the fear of the Jews fell on them: So some take on them a form of Religion, because the horrors and fears of conscience fall on them. Now being rash & indiscreet, they imagine forms will bring them to heaven, and therefore will do no more, being as here (ver. 8.) men of corrupt minds, reprobate, that is, void of judgement, concerning the faith, as chil­dren for want of wit are taken up with rattles, gu­gaws, and babies.

3. Because of the credit of men, out of a desire to be well esteemed among his neighbours. Natu­rally men are desirous to be accounted good (and are too well conceited of themselves) especially when Religion is in credit, some take it up as a fashion. The Shechemites are content to be circumcised for the love of Dinah, and esteem with her kindred, Gen. 34. 24. So did they of whom the Apostle speaks, Gal. 6. 12. [...]. make a fair shew; the word is, they set a good face on it: especially afore the Jews to ingratiate with them; Achitophel will bear David company to the house of God, because Religion then was in credit. Its thought that David speaks of that grand Politi­cian, Psal. 55. 14. Some make suit to wear the cloth of a Gentleman, or a livery of a Noble man, for credits sake: So some take on the form of Religion for the sake of credit.

2. They deny the power of godliness for these Reasons.

Because, 1. Its attained with difficulty, 1 Pet. 4. 18. The righteous are scarcely saved: the word signifies [Page 10] hardly, [...]. and its used thrice in Act. 27. 7, 8, 16. in that dangerous voyage of Paul in the Ship. The soul of the righteous with much difficultie, through winds and waves, is brought into the Haven of Heaven. Luke 13. 22. strive, i. e. as in agony, to enter into the strait gate, as through a croud and throng of temptations and corruptions: so we must deny our selves, Matth. 16. 24. If any man will be my disciple (in power as well inform, in truth as well as in title) let him deny himself: An hard Lesson! Its an hard matter to deny a friend, if he be importunate; an harder to deny a dear wife that lies in the bosom, if she be earnest; hardest of all, to deny a mans self, if self be earnest. Now because holiness and happiness are attained with so much difficulty, therefore some take on them the form of godliness, and are resolved to deny the power of it. The Form is easie, but the power is hard and difficult.

2. Its attended with opposition, persecution and hatred. Here ver. 12. They that will love godly in Christ Jesus, shall suffer persecution. Act. 19. 22. Through much tribulation we must enter into the Kingdom of God. The way to the Crown lies by the Cross. While Paul was a Pharisee, a Formal Professor, he was quiet, but now when he was turned on Christs side, every Tavern rings of Paul, every tongue talks of him re­proachfully. There was a man (as I have read or heard) that was huspled (as we say) in Court for go­ing to hear Sermons out of his Parish Church: While (said he) I was a drunkard, swearer, &c. I was quiet: and if this be the fruit of gadding to Sermons, fare­well Religion, said the poor Wretch. But to give you a better instance, we read of a Fellow that pretended [Page 11] to be a Disciple of Christ, but when Christ told him, Mat. 8. 19, 20. The Foxes have holes, the birds of the ayr have nests, but the Son of man hath not where to lay his head: we read not one word more of him. There was another man, Mat. 19. 16. 22. that asked Christ the way to eternal life, when Christ bad him sell all, &c. the young man went away sorrowfull at that hard saying; which yet was a command of conviction, not of obe­dience. Antigonus said, If a man knew the Cares that attend a Crown, he would not stoop down to take it up, though he found it in the way, walking. Surely some know the hatred that the power of god­liness is attended with, and therefore are resolved against it: Truth it self hath said, Mat. 10. 22. Ye shall be hated of all men for my names sake; therefore they go away, and say, with those on another ac­count, Joh 6. 60. This is an hard saying.

3. It is assaulted with Satanical temptations; The Devil knows, the power of holiness will bring to everlasting happiness, and therefore out of pure spite he assaulteth such a soul. Mat. 16. 18. The gates of hell, that is, the power and policy of Satan (for power and policy were in the gates, where the persons in Judicatory were wont to meet and sit) may assail, though not prevail. Pharaoh mustered up his Army, when Israel was gone out of Egypt, and were marching towards Canaan. Pyrats will not set upon an empty Pinnace, but a Merchants Ship laden with gold and silver, and rich commodities from the Indies. A Thief will not break into an empty barn, but into an house furni­shed with good houshold-stuff, and money. Now carnal men are told of this, and therefore they are re­solved against the power of godliness.

[Page 12] 3. For both together. Some have a form of god­liness, but deny the power thereof.

Because of 1. The Wofull depravation of mans cor­rupted nature. It is agreeable to mans naughty heart to have a form, and to deny the power of godliness. He hath in him so much imperfect goodness as that makes him to receive the Form of holiness, and yet withall so much predominant badness, as makes him to deny the power of holiness. Psal. 12. 2. a double heart. An heart in shew for God and goodness, an heart indeed for sin and Satan, as that man of sin is rightly called Antichrist; the Praeposition [...], signifies pro & con; In shew, he is for Christ, in substance a­gainst Christ. So that it is no more a wonder to see some have a Form, and deny the power of Godliness, then to see a Crow black.

2. The Wily disposition of Satan, who is very bu­sie to water and cherish the seeds of Formality of godliness, and of enmity against the power of god­liness. He was a glorious Angel by Creation, and is become an ugly Devil by his defection, and being fallen from heaven, he maligns the happiness of poor souls. He is therefore content that men should carry Gods Livery on their backs, so that they will wear his favour in their bosoms. He is content that men should be Gods servants in shew, so that they will be his slaves indeed. Thus it was with Ananias and Saphira, Act 5. 1. 2, 3, &c. who seemed to be as forward and chari­table Christians as the best, but out of base fear and diffidence, least they should want in their old age, kept back part of the price, being said therefore to be filled with Satan: this is that spirit, Eph. 2. 3. that works effectually in the children of disobedience. [Page 13] The heart is the Fort-royall, and if he can keep that, he cares not much for the outworks.

3. The Wise dispensation of God, who doth just­ly punish a number of men that live within the pale of the Church, giving them up to Satan, and to their own naughty hearts to be deluded with new forms, that he might avenge himself on them for neglecting the seasons of grace, and rejecting the blood of Christ tendred in the Gospel, 2 Thes. 2. 11. He gave them up to strong delusion. Rom. 1. 18. who hold (im­prison and impound) the truth in unrighteousness. God doth this holily and justly, but man unholily and un­justly.

Information. 1. There is a godliness not only in words Ʋse 1. and complements, but in deed and in truth. There is good coyn, though some bad. There is a faith un­feigned, 1 Tim. 1. 5. a Love without dissimulation, Rom. 12. 9. wisdom without hypocrisie, Jam. 3. 17. an obedience from the heart, Rom. 6. 17.

2. The goodness and excellency of Religion, be­cause the worst of men will have the form of it. That must needs be good (it was wont to be said) that Nero persecuted; and godliness must be good, when vile men assume the form of it. There was sure some worth in Samuel, in whose mantle and likeness the Devil appeared: Gold and silver are pretious things because they are counterfeited. Wisdom is the prin­cipal thing, Prov. 4. 7. and wisdom is good with an in­heritance, Eccles. 7. 11. and it is sad also without it. Men may hate in heart to be reformed in their life, when yet they take Gods Covenant in their mouths, Psal. 50. 16, 17.

[Page 14] 3. Wherein the excellency of Religion lies, not in the form, but in the power of godliness; Religi­on consists not in profession, but in power and pra­ctice, Jam. 1. 26. 27. If any man seem to be religious and bridleth not his tongue—this mans religion is in vain. Pure Religion—is to visit the fatherless, &c. Faith without works is dead, Jam. 2. 17. Col. 2. 23. a shew of wisdom—But the power of Religion is the substance and sinews, as Theoph. calls it.

4. Who are Hypocrites Theophil. in loc. Some think the Papists are Dissemblers in Religion, that have but a form and shew of Religion, and deny and detest the power of it; that pray for pureness and holiness of life, but their hearts rise up in a secret Antipathy a­gainst it.

5. Who are Fanatiques; our ears are filled with the sound of that word, which comes from a Greek word that signifies to [...]. appear, or seem to be, what they are not. Now in Gods Name let them be taken for Fanatiques (even in the sense of the Irish Dialect) who have a Form of godliness, but deny the power of it.

2. For instruction. 1. Let us examine our selves narrowly and impartially, Whether we have a form of godliness, and deny the power of it. To quicken us hereunto, consider.

Mot. 1. There are such in the bosom of the vi­sible Church. Of four sorts of ground, there was but one good, Mat. 13. 8. 23. & 7. 47, 48. The king­dom of heaven is like a Net that gathers bad as well as good fish. Christ floor hath chaff in it as well as wheat; his field hath Goats in it as well as Sheep; his visible body hath rotten members in it (fit to be [Page 15] cut off) as well as sound to be cherished. There is a Jew outward as well as inward, Rom. 2. 28, 29. and Rom. 9. 6. They are not all Israel who are of Israel. It is good therefore to try whether we be the persons that live in the visible Church, having a Form only.

2. There are such even in Gospel times (if this may be distinguished from the former) ver. 1. in the last days, that is, in Gospel-times of the New-Testament. M. Mede Apostasy. p. 64. Some say, when an end of time is meant, then the singular number is used, as four times in Joh. 6. 39, 40, 44, 54. and I will raise him up at the last day: But when continuance of time is meant, its used in the plural number, as 2 Pet. 3. 3. there shall come in the last days scoffers: which have lasted these 1600. years, and shall till Christ come again to Judge­ment. But this is not currant if you read, 1 Joh. 2. 18. the last time (twice in that verse) and Jam. 5. 3. Ye have heaped up treasure together for the last dayes. How­soever without doubt, here by the last days are meant Gospel times. It is good therefore to examine whe­ther we have but a Form: for if there was a Judas among twelve in Christs family (who was so good a Master) what may we think now?

3. Men may be guilty of gross sin, and yet have a form of godliness. Some conceive these words are to be referred to the 18. particulars aforementioned, Men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankfull (and which is strange) unholy, ver. 2. and yet have a form of godliness, without natural affection; truce-brea­kers, false accusers, (Divels [...]. as the word signifies) &c. ver. 3. and yet have a form—Traytors, &c. [Page 16] ver. 4. and yet have a form of godliness. Such were those Israelites who are called Rulers of Sodom, and people of Gomorrha, Isa. 1. 10. to 16. Such were they mentioned, Jer. 7. 9, 10. Who did steal, murder, com­mit adultery, swear falsely, and burn incense to Baal, yet they did stand before the Lord in his house. Such were they in Ezek. 33. 31, 32. Its good therefore to try whether we be not the men and women having but a Form.

But secondly, I must premise these Rules or Cauti­ons.

1. It is not simply sinful to have a form. All shews of Religion are not unwarrantable, but where there is no substance. Though all is not gold that glisters, yet true gold will glister. A man cannot carry a candle in a Lanthorn (except a dark one) but the light will be seen through the horns of it. There is a Spanish Proverb, Three things cannot be kept in, viz. a Cough, Fire, and Love, to which you may well add grace, of which shews are not only allowed but commanded, Matth. 5. 16. Let your light so shine, &c. Phil. 2. 16. holding forth the word of life, as the Admiral-ship holds out its Lanthorn behind, that the rest of the Fleet in a foggy day or dark night, may steer their course accordingly, 1 Pet. 2. 9. that ye should shew forth the praises (or vertues) of him. But to be a shell without a kernel (as they say of Ha­lifax-nuts) that is naught.

2. I deny not but there may be some Reality even in Formality, as to the third ground, Matth. 13. 20. there was a real cause, viz. the Spirit of God, though by an inferior and common operation; and a real effect, joy, though it was but temporary; and a real [Page 17] subject, an hearer, a rational creature. Indeed a Pi­cture of a man hath no life, though it seem to see, &c. but comparisons run not (as they say) on four feet. Real (I say) in opposition to imaginary, not to hypo­critical.

I confess it is very hard to distinguish between the form and power of godliness. The Tares mentioned Matth. 13. were so like the Wheat in those Coun­tries, that it was no easie matter to distinguish them; therefore Christ would not have them pulled up; True Balsom cannot (at least for a while) be distin­guished from counterfeit, Is. 1. 25. and take away thy Tin. Tin (we know) is so like to Silver, that some are deceived therewith; so is the form like to the power. There is a likness between a Bristol and an Indian Diamond, yet a skilful Jeweller can distinguish; if I fall short, impute it to want of skill, not of will.

The Characters now are branched into Negative and Affirmative. 1. Negative, which are five in Number. He hath but a form of godliness, where there is

1. No Sense of the burden of sin, or of Gods wrath, or the woful condition of man by nature. If he never felt any trouble of mind, any affliction of spirit for a state of unregeneracy, or for some special corruption, he hath but a form; I know that Matthew without any trouble of spirit (that we read of) was called from the receit of Custom; and God opened the heart of Lydia without sensible pangs; and Timothy (it's thought) suckt in grace together with his mothers milk; but this is not Gods ordinary way. The Lord himself humbled Adam, Gen. 3. before he preached the Gospel, the promised seed to him. Peters hear­ers, [Page 18] Acts 2. 37. were pricked at heart, as with the P [...]ntosa needle or dagger, before they were comforted. Paul himself, Acts 9. was unhorst, and laid level with the ground before he had a principle of grace insused. Therefore the Spirit is called the Spirit of bondage, Rom, 8. 15. because it is the work of the Spirit to convince a sinner of his bondage to sin, Satan, and Gods wrath, before he becomes a Spirit of Adop­tion.

2. No Serving the Lord in private and secret. Good Joshua Josh. 24. 15. resolved, that he and his house would serve the Lord. Cornelius, Acts 10. 2. a devout man, and prayed to God alwaies. Look the Title of the 30 ^th Plalm, at the dedication of the house of David Calv. teach­ing us, that our houses should be little Sanctuaries and Oratories for the Worship of God. To prove Job an Hypocrite, it was charged (though falsely) on him, that he did restrain Prayer before God. A true Chri­stian hath secret sins to bewail, and secret mercies to beg, and there Christ is held (by the Soul) in the Galleries Cant. 7. 5.. What is Prayer but a friendly confe­rence, a familiar talk with God? Now thou canst pray (thou saist) in the Church, but no Prayer at all in thy house, in thy closet. When did Jesus Christ see thee upon thy knees in secret? Thou art a meer stranger to God, and com'st not at him.

3. No Seeking the Lord for himself, but for a mans own self. Isal. 9. 13. neither do they seek the Lord of Hosts, with Hos. 7. 10. nor seek him (the Lord) for all this. I dout not but they prayed, and sought the Lord (that plough was not to stand still) but it was for themselves. Zach. 7. 5, 6. When ye fasted and mour­ned in the fifth and seventh moneth, [...] all fast un­to [Page 19] me, even unto me? when you did eat and drink, did ye not eat for your selves and drink for your selves? It should be to Gods glory, 1 Cor. 10. 31. that is the ultimate end. The Hawk may sore high, but he hath an eye on the prey below. Self and nothing but self is sought, as the last and highest end, by him that hath but a form. He looks asquint at his own cre­dit, profit, &c. as those slaunting Preachers did, Phil. 1. 15, 16. or [...]s Israel, Hos 10. 1. who was an empty Vine, bringing forth fruit to her self, being the plenty was Rivet. Loc. bestowed on their Altars (as next words shew) and so on themselves.

4. No Stability in any good course or company. James 1. 8. A double-minded man is unstable in all his wayes. Mark; a double-minded man, in allusion to Psal. 12. 2. A double heart, a heart and an heart, is unstable, as a bowl on a smooth table, ready to run with every tick of the finger; Off and on in duty, up and down in Religion; in good company he seems to be demure; in bad company debaucht, perhaps like water that conforms it self to the figure of the vessel whereinto it is put. True it is, a good man may be disadvantaged by the society with the bad; but this is not usual, and it is lamented sadly, Ps. 120. 5. Woe is me that I sojourn in Mesech! Is. 6. 5. Woe is me, for I am undone, because I am a man of unclean lips, and I dwelt in the midst of a People of unclean lips! which brings me to the last.

5. No Sorrow for sin, specially for distractions in Gods Worship. It's the disposition of him that hath the form only, to rove in his mind from God in his service, and that without regret of spirit, without remorse of [...]. Is. 29. 13. with Matth. [Page 20] 15. 8. This people draweth nigh to me with their mouth, but have removed their heart far from me; As Dinah Gen. 34. 1, 2. would needs be gadding abroad to see the fashions of the Country, but came home ravished. Luther speaking with sadness of distractions in Prayer, a Countryman hearing him, said, he could pray with­out a distracted thought; to whom Luther said, Deal truly with me, and if thou canst say the Lords Prayer without a distracted thought, I will give thee my horse. The Countryman, said, A match Sir, (hear what follows with pitty and patience, and not with laughter and irreverence) When he was come to the middle of the Lords Prayer, he said. But shall I have the bridle and saddle too? Oh woful and convincing Instance of distractions! Believe it Sirs, this man is not alone; he hath too many fellows, whose hearts never smot them kindly for their roving imaginations in Gods Service. He that hath the power of godli­ness, indeavours to keep his heart close to God in du­ty, 2. Sam. 7. 27. thy servant hath found in his heart to pray this Prayer, that is to say, Diodat. he hath gathered together all his thoughts and affections, and recalled them from the errors of the World, to unite and im­ploy them all in making this Prayer before thee: He labours conscientiously to come up to that command, 1 Cor. 7. 25. to attend upon the Lord without distracti­on; for he knows that a torn beast must not be eaten, Exod. 22. 31. nor distracted services will be well-pleasing to the Lord. God would not have a Foal of­fered in sacrifie, to be divided, Levit. 1. 17. See As­sembl. An­notat. to teach us to take heed of distractions in Gods Service. But if the heart be wandring (as who can say he is pure, as to this?) he mourns unseignedly for it; and [Page 21] with the woman pours out tears, Luke 7. 38. to admi­ration. Chrysol. Serm. 93. Behold Earth waters Heaven, whereas Heaven was wont to water the Earth, as Chrysologus said. So that if thou didst never feel the burden of sin, nor seek God for himself, nor makest Conscience to pray to him in secret, nor indeavourest to keep an even tenour in good courses and company, nor mour­nest for sin, specially for the rovings and wandrings of thy mind in Gods Worship, as sure as can be, thou art the man, thou art the woman that hast a form of godliness, and deniest the power of it.

Thus of the Negative Signs; I come now to the Affirmative; but I must take notice of one Character that is obnoxious to just Question. It hath been preached within a mile of an Oak, that, They who are against forms of Prayer, have but a form of godliness: An uncharitable, unscriptural, unsavoury expression, a very false mark. For 1. It doth not appear that our Saviour Christ used a form of Prayer, though it be said, Matth. 26. 44. He prayed the third time, saying the same words. For the last clause might be referred to the Disciples, to whom he spake the same words, as seems to be hinted by Dr. Hammond, Annor. He left them without saying MUCH TO THEM; But if that Clause is to be refer'd to Prayer, There is no necessity to understand it of Christs reciting the self­same words, Maldo­itat. ex Eu­thym. as is observed to my hand; Nor in­deed is there verity in it; for if you compare v. 39. with v. 42. its clear that he did not use the same words without variation; and sure the Evangelist did not contradict himself. It should be then translated (for it is in the singular [...]—Quia Evan­gelistae notan­ter dicunt Christum 2a & 3a vice eun­dem sermonem in precibus suis dixisse, ex eo immo­te colligi­tur, VARI­ATIS precum verbis, sce­pum & sen­sum eorum fuisse cundem & in vari­um. Gerhard. Harm. c. 2.▪ p. 23. number) the same Reason, Motive or Argument in Prayer, and then the mean­ing [Page 22] is, that Jesus Christ did in Prayer press and urge his Father with the same Reason or Argument, the third time, not that he used the self-same words in a stinted Form. And had Christ the form of godliness and not the power? This is little less then blas­phemy.

2. Though the Lords Prayer be a form of Pray­er, (as I will not deny) yet it hath not been (and I suppose cannot be) proved, that the Apostles ever used it, as such. The Scripture is silent, and where God hath not a Tongue to speak, we are not bound to believe; Quod non Legimus, non Credi­mus. Hier. And had the Apostles a form of godli­ness only, and not the power?

3. The Primitive Church had no form of Prayer till Gregory the Great, 600 years after Christ, and his Form was not imposed till 800 years after Christ, un­der Charles the Great. And had these Christians in the purest Primitive times the form of godliness, and and not the power?

4. Add hereunto (if you will distinguish) an un­doubted Testimony out of Cocrates, Eccl. Hist. l. 5. c. 21. according to Christophorsons Translation; Apud omnes Religionum & sectarum formas, nusquam reperire peteris duas, quae in precandi more inter se consentiant; i. e. Amongst all the forms of Religions and Sects, a man could no­where find two of them to agree in the same manner of praying. And had none of them the power but the form of godliness only?

I pray you do me that Favour, nay that Justice, to bear me witness that I do not preach against a Form of Prayer; that is not my business. I own a Form of knowledge, Rom. 2. 20. (read even now in the second Lesson) where the same word [...]. is used, and [Page 23] a Form of wholsome words, 2 Tim. 1. 13. though it be not the same [...]. word with that in my Text, and a form [...]. of Doctrine, Rom. 6. 17. where the Word is compared to a Mould, and Hearers to melted met­tal cast into it; and Forms of Prayers and praises men­tioned in the Scripture, yea and Forms of Confession of Faith, and of singing Psalms in the publick As­sembly, &c. but my Design is to shew the weakness and falshood of that Assertion, not long since deli­vered in a great Congregation, as aforesaid.

Thus I have made some way to [...] Signs. He that hath but a Form of Religion,

1. Sets out himself of purpose to the shew, doing his work of purpose to be seen of men, (when as he might conceal the knowledge of them) and that for the applause of the World, not for the approbation of God; As the formal Pharisees, Matth. 23. 5. All their works they do for to be seen of men; which is evi­dent in three Instances, as in Alms, Matth. 6. 2. and in prayer, v. 5. and in Fasting, v. 16. Thus Jehu could not be zealous, but Johonadab must take notice of it, 2 Kings 10. 16. And he said, Come with me and see my zeal for the Lord; Like Acts 25. 23. Agrippa and Berni [...] that came with great pomp (the phrase is, [...]. with much fancy; all this outward pomp is but a fancy) or as Stage-players, that act their parts on a Stage to be seen and applauded. That is observable, Prov. 18. 2. A fool hath no delight in understanding, but that his heart may discover it sels, i. e. Mercer. he might win to him­self popular applause and vain glory. Our Chroni­cles and Histories tell us, that Cardinal Campegius an Italian, Fullers Church Hist. l. 5. p. 172. s. 40. being joyned in Commission for the Pope with our Cardinal Wolsey, about the Divorce of [Page 24] Hen. 8.) arrived at Calais, but Wolsey hearing his arri­val was with an equipage not so Court-like as he de­sired, and loth that his own pomp should be shamed by the others poverty, caused him to stay there, till he sent him more splendid accommodations (at least in outward shew) But as the Cardinals Mules passed Cheapside, they out of unruliness happend to break the Trunks they carryed, which were found full of nothing but emptiness, or (that which was next to it) old Boots, and Shooes, &c. Just so a Formalist in Re­ligion makes a great shew; but what is within? like the Apples Poma—coatacta cine­rescunt. Tert. p. 101. c. 40. of Sodom fair to the eye, but being toucht, are nothing else but a compound of ashes; or like the Egyptians Temples, gay without, but nothing within, but a Crocodile, or a Cat, or some such ugly Creature. So is he that hath but a Form; his outside is fair, but his inside is very foul. When he comes into the Church, he must squat down (like a Hare) to his private Prayer (dung-Devotion) though the Minister and Congregation, or both be imployed in some pub­lick act of Divine Worship; contrary to the Book of Homelies Hom. of the right use of the Church, part 2. of the Church of England. Thus he sets himself out to the shew; whereas sincerity af­fects secrecy. He that hath the power of godliness, seeks to be good, rather then seems to be good.

Mistake me not; it is one thing to do a work that cannot but be seen, and another thing to do it, that it may be seen. This is the end of the worker, that is the end of the work.

2. He slubbers over the Service of God (when he is imployed in it) unspiritually, unzealously, with su­perficialness, and overliness, as a boy his Lesson, or a Scholler his Task. Is. 64. 7. none stirreth up himself [Page 25] to take hold of thee. Heb. 9. 14. dead works, because they have (as we said) the lineaments of a true body, but they want life and soul; now he hath the power of godliness (if he be a Preacher) that is like Christ in measure, Mark 1. 22. he taught them with authority, and not as the Scribes; if otherwise, he prayes with feeling or fervency, Jam. 5. 16. The effectual fervent Prayer, (so the Books have it, but it is in the Original) the operative [...]. Prayer, that sets all the powers of the Soul on working. One renders it a through-wrought Prayer, in allusion to cloth, or such like, which (we use to say) is throughly-well wrought, when another is but slightly wrought, Like Elias, Jam. 5. 17. he prayes in praying, and so, reads in reading, and fasts in fasting. You have a notable example in Acts 9. 11. Behold he prayeth! Without doubt, while Paul was a strict Pharisee, he prayed; For he saith concerning himself, Phil. 3. 6.—touching the righteousness which is in the Law blameless, (according to the Pharisees Gloss, which confined the Righteousness of the Law to externals) Now Prayer is a part of that Righte­ousness, nay according to the Pharisees practice, who did pray much, as you shall hear anon; But he prayed not till now; then he prayed formally, now feeling­ly; then was Prayer a meer lip-labour, now the tra­vel of his heart; for Joh. 4. 14. God is a Spirit, and they that worship him, must worship him in spirit and in truth. Glow-worms shine in the night, but they have no heat.

3. He Stands more on Rites than on Religion, more on the shadow than the body, more on the circum­stance than on the substance of Religion, more on humane Inventions then on divine Institutions; He [Page 27] is fundamental in circumstantials, as he is circumstan­tial in fundamentals; As the formal Pharisees stood more on outward washing than holy walking, on the Tradition of the Elders, more then the Truth and Latitude of Gods Commands. See Matth. 15. from the 1 v. to the 16. v. but specially Matth. 23. 23. Ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the Law. Without breach of charity, we judge the Papists generally to have but a Form, not daring to eat an Egge in Lent, &c. yet make no bones of neglecting the Word, prophaning the Sabboth, and blaspheming Gods Name, &c. and is it not so with most Prote­stants, streight-lac'd in a Ceremony, and loose-girt in the substance of Religion! Surely the Heathens shall rise up in judgment against these. Socrates Apud Xenoph. said, God will be worshipped with that kind of worship he himself hath commanded; and Cicero said, He will not be wor­shipped with Superstition but with Piety.

4. He sticks in the work done (as he strives not to do it in an holy manner) Thus Micah said, Josh. 17. 13. Now know I, that the Lord will do me good, seeing I have a Levite to be my Priest: as if nothing had been wanting Diodat. in this establishment of a worship, but a lawfull Minister (as the Levites were) whereas there was a defect in all, in the Institution without com­mand, approbation and promise of God, in the place, means and idolatrous Ceremonies; yet he rested in the work done. So did that Strumpet enticing the younker, Prov. 7. 14. I have peace offerings with me, I have paid my vows, q d. I have offered a Sacrifice of thanksgiving, and have a feast of the residue to entertain thee with. Thus did the Formal Jews, they [Page 26] bound the Sacrifice with cords to the horns of the Al­tar, but never minded the spiritual signification, 2 Cor. 3. 13. They could not stedfastly look to the end of that which is abolished. They had no eye to Christ, who was the end of the Ceremonial Law abolished. Thus they cryed, Jer. 7. 4. The Temple of the Lord, the Temple of the Lord, but never inquired after Christ, typified by that Temple. It is well to keep the heart close to duty, but it is better to keep the heart close to God in the duty. It is good to perform Ser­vice to God, but better to rest on God in our per­formances. A true Christian is like Noah's Dove, that could find no rest but in the Ark, to which therefore she returned; the Raven sent out did not return, be­cause it seized on some carcass on which it preyed. Psal. 116. 7. Return unto thyrest, O my Soul. A good heart is not satisfied till it find God in the Duty. Pe­ter and John when they were come to our Saviours Sepulchre, were not contented with the grave­cloathes, when the body of Christ was not there. It was a pious saying, Bern. Epist. 112. Lord, I never go from thee with­out thee. A sincere Soul labours to find Christ in an Ordinance, else it makes pitiful moans, as the Spouse, who seeks him in meditation, Cant. 3. 1. By night on my bed, I sought him whom my Soul loveth; I sought him but could not find him; and then in Religious con­ference with fellow-Christians, v. 2. I will rise now and go about the City in the streets and in the broad waies; I will seek him whom my Soul loveth (O well a day!) I sought him but found him not. And then in the Mini­sty of the Word, v. 3. I said to the Watchmen, Saw ye him whom my Soul loveth? The Communion without Christ is but a sorry Communion to a gracious heart. [Page 28] Lord (saith one Austin. of the Ancients) Thou hast made our heart for thee, and it is restless till it come to enjoy thee.—

5. He Stints himself in Religion, so far he will go, and not a jot further. As Psal. 78. 41. they limited the Holy One of Israel; So do they that have but a Form of godliness, limit themselves in the profession of ho­liness. As Henry the Fourth of France would put to Sea, but no further then he could see the shore, that if a storm came, he might put in to the shore again; So much Knowledge, Faith, Love and Repen­tance, &c. they would have, and neither care for nor desire more; whereas a true Christian aims at, and endeavours after the highest pitch of grace and holi­ness, 2 Cor. 7. 1. PERFECTING: holiness in the fear of God. Phil. 3. 12. [...]. I follow after, The word is, I persecute, I follow hoatefoot with utmost earnestness; as an Army pursues a routed and flying Enemy, or as an Hunts-man doth the game; so did Paul, eagerly and uncessantly pursue after a greater measure of the knowledge of Jesus Christ, having it (as it were) in Chase, and resolving not to rest till he had attained it. v. 13. Forgetting those things that are be­hind, and [...]—prono & q. praecipiti corpre ferun­tur ad forum. Beza Annot. reaching forth to those things that are before; A clear Metaphor from Runners in a race, who strain and stretch out head, hands and whole body, to reach the mark with all their might. This word (saith A Lapide. One) hath a great Emphasis, for it signifies to stretch out the hand to the mark, and therewith to touch it, before the feet can reach it. That is a fine phrase used twice, Tit. 3. 8, 14. to maintain [...]. i. e. careful to exceed and excel others, as Overseers of great works, who are most eminent in skil and know­ledge, [Page 29] Estius. or as Professors of some Art and Science. Any pittance will serve a Formalist, but a true Chri­stian strives to the highest pitch of goodness. This is excellently held forth in Heb. 12. 1. Let us lay aside every weight; Any heavy thing is a hindrance to him that runs a race; Such is an opinion or perswasion (wherewith the heart is swollen) [...], Tumor. Dan. Heins. of perfection al­ready attained, which indeed is not yet attained; No­thing doth more hinder progress, then an arrogant and proud conceit, that have we have already reached the prize and mark. Therefore Quakers (that Dia­bolical Sect) and others, have but a Form of godli­ness Si dixisti Sa­tis est, peri­isti. at best, and that is all, if some have so much.

6. He Storms at godliness in others. He cannot abide the power of godliness in others, but his heart riseth up (at least) in a secret Antipathy against it. While Paul was a formal Pharisee, he persecuted this way to the death; See his own confession, Acts 22. 3, 4. Gal. 1. 13, 14. I persecuted (said he) the Church of God, Phill. 3. 5, 6. where note (by the way) that the Church is to be taken in a larger sense then for one particular Congregation, meeting together ordinari­ly for participation of Gods Ordinances, and that they who are more zealous for unwarrantable Tradi­tions and the form of godliness, are most furious against the power of it. If the fire of grace break out in any house, how many are ready to bring their buc­ket to quench it? Now as 1 John 4. 20. He that lo­veth not his brother whom he hath seen, how can he love God whom he hath not seen? So he that cannot indure the power of godliness, in a wife, child, servant, neighbour, &c. how can he imagine that he hath it in himself?

[Page 30] 7. He Speaks bitterly against others for smaller faults, and neglects greater in his own heart and life, and that without any regret or remorse. Mat. 7. 2, 3. He be­holds a mote in his brothers eye, and considers not the beam in his own eye. Mat. 23. 24. He strains at a gnat and swallows a camel. It is said of Arch Bishop Bancroft, that he fell foul on Mr. Paul Bayne (a man eminent in Learning and Piety) for a little black edging on his cuffs, threatning to lay him by the heels for it, when he winked at greater faults in himself and others; Thus it is with formal Professors, that make mountains of other mens mole-hils, and make mole-hils of their own mountains.

8. He succours and harbours in his bosom some sweet sin secretly at least. The outside is fair, but the inside is foul, as was said; compared therefore to whited Tombs, Matth. 23. 27, 28. which indeed appear beautiful outward, but are indeed full of dead mens bones and of all uncleanness; So do these also out­wardly appear righteous unto men, but within are full of— iniquity, Psal. 5. 9.—their inward part is very wickedness (in the abstract) See a rowsing Scripture, Job 20. 12, 13. Wickedness is sweet in his mouth, he hides it under his tongue, he spares it not, he forsakes it not, but keeps it still within his mouth. Where a beloved sin (unrepented of) is compared to a piece of Sugar-candy, that is rouled in the mouth and un­der the Tongue, which the man by no means will spit out. He allows himself in some known sin, either closely in his heart, as lust, pride, vain-glo­ry, &c. he cannot abide that little large word, all. Ezek. 18. 31. Cast away from you all your transgressi­ons—or openly, Herod will have his Herodias. [Page 31] How many among us have a shew of Religion, and yet make no bones of Lying, Sabbath-breaking, and the like? of whom we may say, as old Isacc said of Jacob, counterfeiting in his garb his eldest brother, Their voice is the voice of Jacob, but their hands are the hands of Esau.

Thus of the first Use of Instruction concerning all, to try and examine our selves, whither we have a Form of Godliness but deny the power thereof.

Now secondly, It teacheth you that are jealous Ʋse 2. that you have but a Form, content not your selves with it, labour for the power of it. Oh do not lay out your money for counters instead of Gold! Oh do not with Ixion imbrace a cloud instead of Juno! Be not like those Lorraine Witches deluded by the Devil, who received withered Leaves in stead of pieces of gold, having a mist cast before their eyes by Satan, that old Juggler! Oh sit not down on this side the power of godliness. There is a Tale of Aquinas, who praying to or before a Crucifix, it ask­ed him what he would have? He answered: Nil prae­ter te Domi­ne. Aquin. No­thing Lord but thee! O, Christ crucified now speaks to thee in his Ministry, asking what thou wouldest have? Oh poor sinner return this answer, Not the Form only, but the power of godliness also. As Luther protested God should not put him off with any thing on this side himself; So let it be thy Resolution, not to be put off with any thing on this side the pow­er of godliness. To quicken you hereunto, consider these Motives.

1. The Disesteem your meer shews have with God, as Psal. 73. 20. When thou awakest, thou shalt despise their Image; All the pomp and glory of the World, [Page 32] is but as an Image or fancy in a dream; When the Lord awakes to Judgment, he will contemn the bra­very of the World; So he will despise and disrespect thy Form of Godliness. Is. 1. 11. To what purpose is the multitude of your Sacrifices to me (said God to the formal Jews) I delight not in the blood of Bulls or of Lambs or of he-Goats; v. 12. When ye come to appear before me, who required this at your hands to tread my Courts? (when yet he himself required it) v. 13. Bring no more vain oblations to me, incense is an abomination to me; the New-moons and Sabbaths, the calling of As­semblies I cannot away with, it is iniquity, even the so­lemn meeting; and yet these things were expresly prescribed them by the Lord. But now for sincere hearts, Psal. 102. 17. He will regad the prayer of the destitute (of poor shrubs, as the word Nam [...] proprie so­nat humile virgulium haud repens, vixque in terra appa­reus. Gembr. in lot. Myricam etiam signifi­cat quae est herba humilis, spreta & ab­jecta. Mer­cer. signifies) he will not despise their prayer, whose hearts are honest, though never so weak; for Psal. 51. 17. The Sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise. Mark, a broken heart is not a Sacrifie only, but Sacrifices; i. e. instead of all Sacri­fices, and that of God, i. e. not only of Gods ap­pointment but approbation and acceptance also. Therefore he saith, Is. 66. 2.—To this man will I look—q. d. He that made heaven and earth, seems to overlook all other things and persons, and casts a loving look on him that is poor,—that hath the power of Godliness.

2. The Dammage you will sustain.— Luke 8. 18. from him shall be taken that which he seemeth to have; Such as for­merly took up Christia­nity as the Court-fa­shion, now left it; and whom Ethelherts smiles had made Converts, Eadbald's frowns quickly made Apostates Full. Church. Hist. Cent. 7. b. 2. p. 70. a counterfeit complexion will not last long. That [Page 33] is a strange word, 2 John 8. Take heed you lose not those things ye have wrought. If thou hast but a Form of godliness, thou art in danger to lose all thy pra­ings—hearings, fastings, receivings of the Lords Supper, &c. All the Prayers thou hast said, all the Sermons thou hast heard, all the Chapters thou hast read, all the Fasts thou hast kept, all the Sacraments thou hast received, &c. And what an unutterable and intolerable Miserius est perdidisse quam omnino non accepisse, Tertull. de poeniten. loss will this be? I may say and al­lude to Psal. 39. 6. Surely every man walketh in a vain shew—so most men live in a vain form of Religi­on; or I may say on better grounds, and (I hope) with a better heart, Matth. 26. 8. To what purpose is all this waste? The Swan was in the Law rejected for Sacrifice, because it had a black skin under white feathers.

3. The Damnation you are obnoxious unto, Luke 20. 47. Who for a shew make long Prayers, the same shall receive greater damnation, with Matth. 23. 14. for a pretence make long Prayer, therefore ye shall receive greater damnation. Observe by the way, long Prayers are not condemned, as simply unlawful in them­selves; for Solomon 1 Kings 8. 22 to 54. made a long Prayer at the Dedication of the Temple, and so did they Nehem, 9. 4, &c. in a solemn day of humiliation, spending the fourth part of the day in confession and supplication, &c. and our Saviour Christ himself continued all night in Prayer to God, Luke 6. 12. but great Devotion was pretended, when grievous Destruction was inten­ded, when they did colour their foul sins with fair shews, the strength of their iniquities with the length of Prayer. These formal Pharisees did palliate their covetousness and cruelty with seeming Piety, [Page 34] devouring whole houses (there was their covetous­ness) and of widdows (which could not relieve them­selves) there is their cruelty; All which was the worse, in endeavouring to make the holy and pure God the Author or (at least) fautour of their impiety. Such mens condemnation shall be greater; Multi in terris mandu­cint, quod apud inseros digerunt. Aust. for dissembled Sanctity is double Iniquity.

I shall now propound to you some Directions.

1. Give credit to the Doctrine delivered, and that meer profession will not bring a Soul to Salvation, Matth. 7. 21. Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven—yea though he prayes with a seeming zeal, T. C. as the doubling of the word, (Lord, Lord) seems to import. Judas gave a kiss to Christ, yet is gone to his own place, i. e. to Hell, Acts 1. 25. For I do not think, that the clause of that vers. is to be referred to Matthias, D. H. H. Annot. in loc. (as some would have it) for then the words foregoing, must be put in a Parenthesis (which is uncouch) and that by place is understood his Province, office, or Mini­stry, suits not with the stream of Significa­tur eventus scelera ipsius justo Dei ju­dicio consecu­tus. Propri­um, i. o. quia ipsi melius conveniebat quam Aposto­lica functio. H. Grot. in loc. Expositors, nor with the language of the Scripture elsewhere, and Scripture must expound Scripture. A kiss then of Profession may be attended with damnation in Hell. None are kept out of Heaven for lamented badness, but for supposed goodness. A Ship ca'ld the Safe­guard, or Good-speed have been shipwrackt. This Hi­storical Faith hath been the beginning of conversion to some, as the needle for the thread.

2. Get Christ, and union with him, Let him be formed in thy heart, Gal. 4. 15. Be in Christ, and be a new creature, 2 Cor. 5. 17. See Ephes. 2. 12. To be without Christ is the Van; and to be without [Page 35] God, is the Rear of all Misery. There may be (saith Potest esse visibilis forma palmi­tis etiam ex­tra vitem, sed tamen invi­sibilis radicis victum habere non potest ex­tra vitem. Aug. Serm. in Mat. Austin) a visible form of a branch without the Vine, but it cannot have the life of the invisible root, except it be in the Vine.

3. Go to the publick Ministry of the Word, wear the threshold of the Sanctuary, wait on God in that Ordinance; As Christ said to his Disciples, Luke 24. 49.—Tarry ye in Jerusalem until ye be indued with power from on high; indued or cloathed— [...] hic respondet He­braee [...] quod 70 ver­tunt [...]. vid. H. Grot. this word answers that Hebrew word in Judg. 6. 34. which the Septuagint translate cloathed: At Jerusalem the Gospel began to be preached, v. 47. according to that Gospel-Prophet, Is. c. 2. 3.—Out of Zion shall go forth the Law, and the word of the Lord from Jerusa­lem. Therefore say I, miss not a Sermon: Without the power of Religion, the poor Soul is in a naked condition, and here is the Wardrop whence this cloathing may be had.

Grieve and groan that thou hast lived so long in a Form of Devotion without the power, and pray (as well as thou canst) for the Spirit of power, 2 Tim. 1. 7. We cannot pray without the Spirit, and yet we are allowed to pray for the Spirit, and God hath pro­mised to give the Spirit to them that pray, Luke 11. 13.—Much more shall the Heavenly Father give the Spirit to them that ask him. Spare to speak, and spare to speed. He that hears the Ravens that cry to him, may hear thee, though thou beest as black as a Raven.

I come now to the third Use of Instruction, in a word or two to them that have the power of Godli­ness. Use 3.

[Page 36] 1. Lament and bewail with tears of blood, that so many living in the bosom of the Church have but a Form of Religion, as, those that do deny Original Sin, who yet, with Nepthali give goodly words, Gen. 48. 21. and by good words and fair speeches deceive the hearts of the simple, Rom. 16. 18. I would be loth to be uncharitable, but I assure you, I have not so much charity to think, that they who de­ny Original Sin, have such experience of their naugh­ty hearts, and such acquaintance with the Scriptures that they talk of. They are strangers to the power of godliness, that are strangers to the power of Original corruption. 2. Civil honest men, that are deadly Enemies to the power of Religion, whose character you may find in Prov. 30. 13. There is a generation that are pure in their own eyes, and yet not washed from their filthiness, from excrementitial filth, T. C. as the word signifies. 3. That upstart Generation of late Quakers, who have the knack of railing and reviling Gods Ministers and people; See Jam. 1. 26. If any man among you seeem to be religious and bridleth not his tongue, but deceiveth his own heart, this mans Religion is in vain. 4. Profane men, who carry the black brand of sin and Hell in their face and forehead, who profess themselves to be Christians (and take it in snuf if they be reputed otherwise) when they live like Pagans: Qui profitentur se Christiaons cum sint nequissimi, opere et sensu perversi. Ambr. in loc. Some think my Text to be under­stood of these. 5. Formal Professors, that pray in the Church for holiness and purity of living, yet prate against piety and purity, and live in all unholi­ness and impurity. As he saith in another case, Joel 3. 14. Multitudes, multitudes, in the valley of Deci­sion; So multitudes, multitudes, (of them that have [Page 37] but a Form of Devotion) in the valley of vision, in the Church and Land, where preaching hath been vouchsafed so long; This is a Lamentation, and and shall be for a Lamentation, Ezek. 19. 14.

2. Beware of them who have but a Form of god­liness, confide not in them. The close of the verse in my Text is, from such turn awy. The old Devita. Latin hath it, shun them—converse not with them, in a needless and familiar manner, or thus, be averse to them; for a Bishop (and so every Christian) must not only Non satie est vitare sed eos aversari, imo iis adver­sari. A Lap. shun such, but set themselves against such. By this it is evident, that Paul doth not only speak of future time, but shews, that Esti. in that pre­sent Age such kind of Formalists (whom he doth here decipher) should not be, nay, were not want­ing, store enough. Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the Concision. It's said three times beware, as if we could not be too wary; accor­ding to the Lawyers Maxim, Abun­dans cautel a non nocet. Abundance of Caution doth no harm at all. Beware therefore of Dogs, that though they have a form of Religion, yet are covetous, v. 2. with Is. 56. 10.—greedy Dogs, that can never have enough. Beware of evil workers, that (Judaizing) seem to be zealous for the Law, when their lives are bad, or Gro. are not conversant bona side in the Gospel, the work of the Lord, Be­ware of the Concision, who urging the Ceremonial Law, constraining others to be circumcised, Gal. 6. 12. to cut off the fore-skin of the flesh, when themselves were cutters and renters of the Churches of Christ.

And the rather are we to be cautious of such;

Because 1. Of the Resemblance between the Form [Page 38] and the Power of Religion, and therefore more apt to be deceived. Matth. 7. 15. Beware of false Pro­phets which come to you in sheeps clothing, but inwardly they are ravening wolves. Simiae imitantur ho­mines sicut lupi canes, quibus similes sunt. Cyp. ad Job. Apes are somewhat like Men, and Wolves like Dogs, Silly Souls are much taken with such shews, as children with gauds and gugaws. Col. 2. 23. Which—have a shew of wis­dom in will-worship and humility, &c.

2. Because of the Rottenness of such, who not only fail us, when we have most need, like water-brooks in Summer, Job 6. 15. but hurt us the more. Prov. 25. 19. Confidence in an unfaithful man in time of trou­ble, is like a broken tooth and a foot out of joynt. A bro­ken tooth doth but pain a hungry man, chewing a piece of bread or meat; a dislocated leg hinders a man from flying in time of danger, and if he make an es­say, he is more tormented. They that have been seemingly our greatest friends, have really proved our greatest foes. None are sorer persecutours, then Formal Professors; our Stories tell us, the husband hath carried a fagot to burn therewith his wife. Therefore listen to that grave serious and seasonable counsel, Mic. 7. 5. Trust ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lyeth in thy bosom. For the son dishonoureth the Fa­ther, the daughter riseth up against her mother.—a mans enemies are the men of his own house. See Ri­ber. loc. Pa­rentes & propinqui cre­dentium om­nia jura san­guinis & ne­cessitudinis violabant, non solum odio novae Religio­nis, sed ut periculum suum vitan­tes. No bands of Relation can hold them in, but they will discover themselves to be Lyons and Tygers, &c. Who were they that had a hand in persecuting Paul and Barnabas but the Devout women? Acts 13. 50. or Religious women, Beza & vulg. who were Jewish Proselytes [Page 39] ignorant of Christ, and fit instruments to prevail with their husbands to drive away Paul and Bar­nabas.

Lastly, This may comfort true Nathanaels in whose spirit there is no predominant guile, who (through free grace,) have the Form and Power of Godliness too, in some measure. I would not have my Sun set in a cloud. Let this Cordial be boxed up against the time of trouble and reproaches of ungodly men. Whatsoever venom graceless men spit in their faces, yet they may rejoyce in this, that they are not in this black Bill, but their names are written in Heaven, Luke 10. 20.