CHAP. I.

§. 1. WHen Events fully an­swer Prophesies, there can be little doubt to what times [Page 2] those Prophesies do belong. There being therefore extant in Holy Scripture divers Prophetical Cha­racters of the Last Days; and our Experience and Reflections on the present Age too sadly convincing us, those Characters dreadfully a­gree with the present Manners, we cannot, or may not, but conclude that we are fallen into some part of those last Days.

§. 2. Amongst other Prophesies, which we find of those days, That is one of the fullest and most me­morable, which we find in 2 Tim. ch. iii. In the last days perilous times shall come; in the Original, difficult times, [...] And in what regard, the following verses explain: Men shall be lovers of their own selves, Covetous, Boasters, &c. By Men doubtless he designs not so much the general mass of Mankind, con­sisting of all Nations and People upon the face of the Earth, as Men in the Church, and such who pro­fess [Page 3] and call themselves Christians: for it is plain, the main body of the World were, even at the writing of this Epistle, such; and indeed ever had been since the multiplication of Mankind once and again: But as elsewhere predicting that the Day of the Lord should not come, ex­cept there came a falling away first, so here he particularly specifies the more practical part of that Prophe­sie, or the degenerous Manners of Christendom that should be in the later days. The Sense then of the first Verse in that Prophesie is, that the Christian world should come to such pass, that the Vices of those who passed for Christians should render it very difficult for them, who were to teach and instruct (Ch. ii. 24, 25.) to perform their Duty with good Conscience; or indeed, for any private persons either to re­cover themselves out of the snare of the Devil (v. 26.) or to escape the Corruptions of the Age, and pre­serve [Page 4] their Innocence and Integrity. Now that we live in such an age of Christianity, we cannot deny; nor therefore, that these our days are some of the last. The three next following Verses it is not necessary to my present design that I parti­cularly examine or paraphrase upon. The sum of them is, that in that degenerate state and age by the A­postle predicted, such Professors of Christianity should abound who were overrun with such Immoralities, which not only the Evangelical Law, but even Nature it self has ever ad­judged the most abominable Vices. And the dismal List of these runs so high and large, that it is not easie to instance in that crime, which may not be reduced to some of those comprehensive Heads there enumerated, namely of Selfishness, Covetousness, Blasphemy, Ingratitude, Cruelty, Treachery, Voluptuousness, Profaneness, &c. Now where the multitude should be so profligately [Page 5] bad, what remains there could be of Religion and Christianity a man would wonder. Yet we see even in this state of publick Manners the Apostle not only admits, but foretells, People should have a Form of Godliness, though, by rea­son of the afore specified flagitious­ness, it must needs be that they should deny the Power of it. Now there being too just a suspicion, that as the former part of this Chara­cter is verified in the Lives of the present Christian world, so this la­ter part, and close, of it belongs to us also. Before we roundly accuse, or undertake to prove the Age guil­ty of it, it will be expedient a little more distinctly to consider the terms of the Charge.

§. 3. By Godliness the Apostle, undoubtedly, in the place mention­ed, intended only Religion in gene­ral, or the Belief and Worship of the true God. What he stiles the Form hereof, seems to import two [Page 6] things. First, an Idea, Scheme or Draught of Religious Doctrine or Principles: And thus the same A­postle elsewhere used the very self same term, viz. Rom. ii. 20. where speaking touching the Self-pleasing Jew, he brings him in as having a Form of Knowledg, and of the truth of the Law. And we have no rea­son to exclude this Form of Know­ledg from the Form of Godliness, admitted by the Apostle to be in those wicked livers he taxeth. As wildly as they lived, they might have, as the Jew (and perhaps va­lue themselves upon their having) a measure of Religious Knowledg. Secondly, the Form of Godliness seems further to import some Exte­riour lines or touches of Religion, an habit or course of some outward Religious usages, and so some im­perfect shew and appearance of the inward Virtue. 'Tis [...], not [...] A Formation rather than a Form; a rude Draught, not a well­wrought [Page 7] Picture of Godliness; which distinguisheth the persons there characterised from demure Hypocrites, who possibly have a more perfect mein of Godliness, and act it more to the life: Not that such hypocritical persons are before God better than the down­right profane: For Malus, bonum cum simulat, tunc est pessimus; Satan is never more a Devil, than when he appears as an Angel of Light: yet certainly (docendi causd) doctrinally we may distinguish betwixt negli­gent, loose Professors of Christi­an Religion at large, and starch'd, designing Counterfeits. I take it to be the former sort the Apostle chief­ly deciphers and condemns; but I must not exclude the later.

What the Power of Godliness means we may collect easily by the Oppo­sition it bears to the Form. The Form is the imperfect Image and Shew: the Power is that Energy, Force, Virtue and Efficacy, which [Page 8] the Principles of Godliness, under­stood and believed, are apt to have upon mens Hearts and Lives. In those men, in whom a serious, de­vout and self-denying temper, a just and holy Life is found, in those I say, and in those alone, the Power of Godliness takes place and appears. Now as to the Phrase of Denying the Power of Godliness, it is only an Hebraism (a verbis ad facta ducta translatione) applying that way of speech to things, which properly be­longs to words or verbal Asserti­ons: When we agree not to, or when we oppose and gainsay, any thing that is avowed to us, we are said to deny it: In like manner, when we yield not to, or oppose, that force and efficacy, which the Doctrine of Godliness, in its own nature, is apt to have upon us, we are, in the Apostles Language, said to deny the Power of Godliness. So that the general sense of these terms, Denying the Power of God­liness, [Page 9] is, to obstruct and suppress that influence, which the Christian Faith and Law, believed and receiv­ed, would naturally have upon us. The sum then of this part of the Apostles Prediction is, that in the later Ages of Christianity, there should be a multitude in the Christi­an Church who should retain only some knowledg, usages and out­ward shew of Christianity, and so the name of Christians; but as to the Christian spirit and temper, this they should oppress and destroy by wicked and abominable Lives.

§ 4. Now I charge this Cha­racter upon the generality of Chri­stians in the present age. It is, I say, a sad truth, and ought to be matter of deep and daily Lamen­tation, that after so long enjoyment of the noon day light of the Gospel, after so many amazing Blessings and awakening Judgments, after our having been toffed, and, as it were, emptied from vessel to vessel, Jer. 24. 11. [Page 10] after so many pretended endeavors, and perhaps real struglings, towards the purest Reformation, all that there is of Religion visible in the Christian Commonalty is only some superficial Knowledg of, and a bold claim to Christianity; some outside Formalities of Divine Worship and customary Devotions: but as to a true sense of Piety and the real Fear of God, as to a cordial Belief of the Gospel of Christ Jesus in­fluencing and changing mens hearts and lives, how rarely is it to be found! How difficult to be effected! Good God! In what a strange La­titude must the Name Christian be taken, that we, who at present live, may in any proportion be truly de­nominated Christians?

§. 5. Nor is this Charge at all extravagant or unreasonable; it will be sadly made good by particulars. I say then (1.) The great business of the generality of men in the mat­ter of Religion, is, fairly to raise [Page 11] and maintain a Form of Godliness. And (2. ) The gaining and keeping a true Christian Spirit or Temper, and living conform to the Christian Law or Rule, is the care and exer­cise of very few. That is, (to put both Propositions into one) the ge­nerality amongst us, in the Apostles Language, Have a Form, but Deny the Power of Godliness. And this shall be made good by a particular examination of mens practices.

§. 6. As to the former Branch; the Pretences, Claims and Practices, which amongst men pass into a Form of Godliness are as various as their Conditions, Educations, Hu­mour and Genius's. I will enume­rate here such as are most frequent amongst us.

And I must first mention, what has been already suggested out of Rom. ii. 20. Some measure of Knowledge and understanding in the Doctrine of Chri­stianity is that upon which many set up for Religious, and perhaps are re­puted [Page 12] so, both by themselves and o­thers. I send no man to censure others, but let each man turn his eyes in­ward, and see if that most of the Religion he has lie not in a Collecti­on of Notions and Speculations trea­sured up in his Brain: Some peo­ple would be content to call this Faith; but it is too frequently only a Ferrumination or paltry stock of Opinions: and though a man may have very much of Reli­gious Knowledge, and yet deny the Power of Godliness, (otherwise there could be no wicked men, but Igno­rants;) yet it is scarce conceivable that any man can be born or bred up and converse amongst Christians, but he shall thereby become fur­nish'd with Knowledg, which will suffice to a Form of Godliness. There were a sort of men amongst the Jews which seem an exact Parallel of the Formal Christians of this Age: I will therefore generally il­lustrate each particular with that [Page 13] pattern; I mean the Scribes and Pharisees: They were sensible there could be but two sorts of men in the world, good and bad, religious and irreligious: Now what Stile had they for them. John vii. 49. This people who know not the Law are cursed. Knowing or not knowing the Law, with them, constituted a man religious or irreligious. I would not here be mistaken; I am not decrying Knowledg: but if Faith without Works be dead, Knowledg, or an empty pretence thereto, when a man shall value himself solely thereupon in the matter of Religi­on, must necessarily be a fallacious ground of Confidence, and a meer Form of Godliness.

2. Others there be, who to their real or pretended Knowledg add a popular and specious Profession of believing the Religious Doctrines they are supposed to understand. A Profession of Faith indeed all a­mongst us, whether knowing or [Page 14] ignorant, daily make or maintain. And thus far none within the pale of the Church (generally) can be well imagined, not to have a Form of Godliness. But some are con­tent to go along with the Herd, and are as much unconcerned in their very Profession, as in the Practice of Christianity. If in common custom they are present at our Congrega­tions, and stand up at the Creed, by that posture (perhaps without Knowledg) signifying their assent, 'tis in a manner as much Profession as can be perceived they make. But others there are, into whose com­pany you cannot come, though upon common business or civility, but they will presently by head and shoulders fetch Religion into Discourse, and tell you their con­cernments at the Atheism and Vi­ces of the times; Nay, haply their very Looks, Habit, Gesture, and Carriage of their Body, are so ma­naged, that a man who converses [Page 15] not with them, but only sees them pass by, may easily espy therein the symptoms of a Religious Profession: Far be it from me here to condemn Gravity, serious or holy Discourse, much less to censure the Confession or Profession of our Faith, which, as the Apostle tells it, is necessary to our Salvation, to make even with the Mouth. (Rom. x. 9, 10.) But when, upon due examination of a mans Conscience, it shall appear unto him, that the main of his Re­ligion consists in such an habitual outward shew, he certainly has most just reason to censure himself severe­ly for a Form of Godliness. We know whose practice it was to make broad their Philacteries, (cer­tain Parchments or such like stuff, whereon were written sundry pas­sages of the Law, which they wore as Welts or Guards to their Clothes, for putting them in mind of their Duty, according to the Command, Numb. xv. 38, 39.) and to enlarge [Page 16] the Borders of their Garments; so that they could not pass the street, but men might be able to observe, There goes a Saint, at least by pre­tence. I will not exaggerate some mens Religious Anticks: but let all beware Affectation in this kind, as they would approve their sincerity to God, Man and Themselves. And especially, let it be esteemed a dreadful sort of Religion, to confess once or twice a week in the Church, We believe in God, and all the week after in Works to deny him. Tit. i. 16. Some such persons may pretend to be Church-men, but they, and the World, ought to know, the Church owns them not: they are indeed of no Church, nor of any Religion, but the Reproach of Christianity, and the Dregs of the most degenerate Age thereof.

3. The Exercise, and perhaps the Ostentation of some pretended Gifts of the Spirit, but possibly on­ly common natural or acquired abi­lities, [Page 17] serves some men to pass them for godly in the World. They can haply advise well, and discourse vo­lubly in matters of Religion: and they have arrived at a Faculty of Praying in another sort than the rest of the Common People can, which is commonly (how properly I di­spute not at present) called the Gift of Prayer: Now this many take for a very high degree of proficiency in Religion. Nor shall I speak against, but highly commend the humble exercise of such ability, by them who have it, in loco, between God and themselves, or perhaps sometimes otherwise. I with all my heart wish there were more of this ability, and more of the sober use thereof in the Christian Church. But the Affecta­tion hereof is vain, and the making this a distinction or essential part (much more the main) of our Re­ligion, is sinful and pernicious. At the best, where separate from since­rity, 'tis but a Form of Godliness, [Page 18] though perhaps one of the most spe­cious kinds. 'Tis well known what a generation of men there were of old [ [...]] who both could and did to commend themselves to popular esteem make long prayers (Matth. xxiii. 14.) and yet certainly were not more Godly, but more Hypocrites, whether for their Abilities or their Practice in this kind. And any man of consi­deration will easily perceive and al­low, that, though it were admitted that this ability were immediately from the Spirit, yet it is a deplo­rable case, that all, which a man has of the Spirit of God, should dwell in his Lips, Tongue, or Phansie. If these are the great accomplish­ments we value our selves upon, when we come to be weighed in the Divine Balances we shall certainly be found wanting and very light.

4. A pretence to Zeal, and being earnest for this or that Opinion and Party in our Divided Church, is, [Page 19] God knows, the whole Religion of too many; but certainly, whereso­ever separate from Virtue, a meer and most empty Form of Godliness. And it is sadly observable that the generality of mens Zeal is wholly imployed for or against lesser things. How many in these Nations, even of those who would be reputed (and haply in other things are) sober men, spend all their Religious Fer­vour in crying up, and others in crying down, what it had been hap­py for the Church of God, if it had never heard of. I must avow, I do judge those, who are zealous for Conformity, even to the smaller In­junctions, to be of the two sorts of Zealots, much the more justifiable: for they have Obedience to the Lawful Commands of a Lawful, and the best, Government, to plead for them: but it cannot be denyed, that there is more than a little overdoing even on this side; many a Contest entred, of which no other issue can [Page 20] be expected but mutual exasperati­ons, and managed with such eager­ness, as if Ceremonies were the whole Duty of Man. On the other side, I mean of the Nonconformists, not on­ly the Cause, but in my poor judg­ment the Management is worse; the Heats and Clamours more exces­sive: And yet all this would I not touch at present on either side, were these animosities generally look'd upon as the Infirmities or extrava­gant Passions of men; But the mis­chief of all is, they must pass for an excellent degree of Religion, though in truth, I say, they are but a more modish and fashionable Form of God­liness. We can tell the world on one hand, who they were that were sollicitous to make clean the outside of the Cup and the Platter, as also to tithe Mint and Rue, and all manner of Herbs, (which were matters only of Tradition or Ecclesiastical Consti­tution) and yet passed over judgment and the Love of God, Luke xi. 42. [Page 21] And on the other, who strained at Gnats, and swallowed Camels, Matt. xxiii. 24. Far be it from us, to judg the Hearts of men, or to censure particular Persons, much less Par­ties, as hypocritical; but it is sure that these are generally the Chara­cters of evil men, and of such who are only formal in Religion.

5. A pretence of being posses'd of the true Church, having been ad­mitted into, and lived in the Com­munion of it, suffices too many for the whole of Religion; albeit per­haps they are able to give very lit­tle account what the true Church is, and know nothing of the Offices of Communion, but the outward part and shell of them. This Form of Godliness, however some of us may flatter our selves, is very fre­quent amongst Protestants as well as Papists. I meddle not with the later of these, because I presume none of them will read what I here write: but I wish Ignorance, even [Page 22] in these points of Religion, I now am speaking of, were confin'd to those, who are reputed the vulgar either of them or of our selves. I am sure, it is not for want of Ignorance that so many, who call themselves Protestants, look upon themselves as secure, meerly by being (as we speak) in the Reformed Church, born within its pale, baptised early into its Faith, bred up and living (as they pretend) according to its Orders: None I hope can suspect I under­value any of these so happy Privi­ledges: No, to my dying day, I shall bless God for all, even the least of them, if any may be accounted lit­tle: Inestimable is the benefit of being born and bred up in the Pro­testant Church. But this, I say, Names, Titles or Claims to the true Church, or even the Possession of heavenly advantages & means to blessedness in it, constitute no man godly; but a confidence in them too often proves a fatal Form of Godli­ness. [Page 23] No man certainly is religious (ex traduce) by descent, no nor by Birth-place, or any of those felicities which were his fate, not his choice: Let us sadly reflect how little good it did them (John viii. 33.) that they could boast themselves to be Abra­hams Seed, or (chap. ix. 28.) Moses his Disciples, that is, in our modern language, born in the true Church, or bred up in the true Faith, (for such certainly till our Lords coming was the Seed of Abraham) and the Doctrine of Moses) that they could cry up the Temple of the Lord, the Temple of the Lord, Jerem. vii. 4. that is, as we now speak, Purity of Ordinances: A dreadful Caveat it was of St. John Baptists to this pur­pose, Matth. iii. 9. Think not to say within your selves, we have Abra­ham to our Father: for I say unto you, God is able out of these stones (which lay by the Water-side where he was baptizing) to raise up Chil­dren unto Abraham. In other terms, [Page 24] rather than evil men, however born of Saints or faithful Progenitors, and confident in their Church pri­viledges, shall ever enter into the Kingdom of Heaven, God will work Miracles, and turn Stones in­to Men, that he may have where­with to people the heavenly King­dom. So useless a Form of Godli­ness is a meer Claim to the true Church.

6. How many men make a great Figure in the world as to their Re­ligion, meerly for having censured others less holy than themselves, and forborn their Conversation, or withdrawn themselves from their Communion? Yet has this also been an old, as it is a present, Self­deceit. In the Prophets time, Stand by thy self, come not neer to me, for I am holier than thou: (Isai. lxv. 5. which seems to me undoubtedly al­luded to by our Lord, in the Cha­racter he gives of one of those Gen­tlemen in his days, who stood and [Page 25] prayed,—I am not as this Publican, Luk. xviii. 11. A deplorable thing indeed! that Pride, Ʋncharitable­ness and Division, the true spawn of Hell, should pass for Godliness; but so it comes to pass too often: However let not Readers censure this in others, for they cannot see their Hearts: but let them examin each his own Conscience, and con­demn, reform, and beg pardon of whatsoever they find thereof in themselves: And for as much as there are few sinners so singular in the world, whose parallels are not too easily & frequently to be found; when therefore they humble them­selves for this their own Sin, let them do what they can to reform, and at least earnestly pray to God to reform and pardon it in the Christian world.

7. And lastly, The most plausible and specious Form of Godliness in the world (that which comes neerest and looks likest to true Godliness, [Page 26] yet is not it) is a fair course of out­ward and partial Conformity to the Law of God; consisting in a good measure of what we usually call Ne­gative Righteousness, with the additi­on of some positive, but chiefly bo­dily Devotions; and especially, of such particulars of both, as may most recommend to the good thoughts and fair esteem of men. This was the heighth and noblest pitch of the Pharisaical Virtue: As to Negative Holiness, says he, I am no Extortioner, no unjust person, no Adulterer, nor as the Publican. Men of these Characters were infamous, and accounted amongst Jews (it were to be wish'd they were so a­mongst Christians) unfit for humane society: And as to the positive part, I fast twice in the week, (namely, Mondays and Thursdays, as was the strictest Jews practice) J pay tithes of all that I possess (Luk. xviii. 11, 12.) not only even to Pot-herbs and Sallating, as we have sound already [Page 27] out of St. Luke, but as to the mean­est sort of Spicery, Annise and Cum­mine, Matth. xxiii. 23. God forbid we should censure that all, who do thus much, do no more. We may not; for we can neither fully know mens secret Practices, nor, as said, at all see their Hearts: But let all men examine their own Morals and Religion; let them search their Hearts and Consciences: There is no man so bad in whom some good, nay perhaps some complica­tion and train of good actions, is not, in one part or other of his life, to be found; Even Herod observed John Baptist, and when he heard him he did many things, and heard him gladly (Mark vi. 20.) yet no one ever admired his Saintship. And that hopeful young man, whom Jesus loved, had (we will suppose so far as not to be scandulously or no­toriously obnoxious) observed all the Commandments of the second Table (Mark x. 19, 20, 21.) yet [Page 28] lacked so much, as never to arrive at the true Love of God, or per­haps exceed the Righteousness of the Scribes and Pharisees: I say then, it is not a fair civil Conversation in the world, though accompanied with many acts of Justice, and of like moral Virtues, no nor with seeming Diligence and Regularity in the outward Worship of God, which will set a man beyond a Form of Godliness: All these may be where yet the Heart is void of a radicated Belief, Fear and Love of God, not at all resign'd and gi­ven up unto him; void of Charity, Humility, Contempt of this world, Heavenly mindedness and the like Qualifications, wherein, above all, Godliness doth consist. And there­fore these may make up but a Form, Image or Appearance of Godliness, though the fairest of them all, and so far amiable, that our Lord, as a­bove-mentioned, is said to have lov­ed him who had it.

§. 7. Diverse other particulars possibly might be collected and e­numerated, by which many in the world make out, and keep up a Form of Godliness, to the utter sup­pression of the Power of it in them­selves, and the great prejudice of it in others: But these mentioned I conceive the most rife and frequent amongst us, and by regard had hereto, and parity of Reason, an ordinary Judgment will be able to conclude of any other which shall occur. That only I would here further admonish (and beseech all to remember it,) that be the Form of Godliness in whatsoever it shall, be it also never so far advanced and completed, the more to the life this Picture is drawn, the more In­dustry, Care and Art there is used in the Colours or working (as I may so speak) the more odious is it in Gods eyes: Where it is in any the issue of their Natural or Pro­vidential infelicities, and approaches [Page 30] as neer Godliness as such mens state would well admit, there it may find some commiseration; and may be an alloy to their misery as well as guilt; But where it is affected, and matter of a studied design, there the more artificial it is, by so much the more abominable and vile is it. 'Tis the heighth and complement of all their other Villanies: And such persons, except Truth it self could Iye, shall receive the greater Damnation. Matth. xxiii. 14.

CHAP. II. Of the Power of Godliness.

§. 1. THE Materials are now brought together and laid down, whence, with the help of a little reflection upon common pra­ctice, the first point of the Charge above brought might be made good, [Page 32] namely, That the great business of most men in the matter of Religion is fairly to raise and maintain a form of Godliness.) But there being ano­ther part remaining in order to the verifying of the whole Character, we will first clear that; and then joining and suming up the evidence of both, we may more satisfactorily conclude on the whole.

Now the second part of the Cha­racter being denying the Power of Godliness, the great question will be how, or by what it practices that is done. But it being impossible to be clear in the understanding any nega­tive Notion, before we have a di­stinct knowledge of its positive con­trary; that we may therefore be a­ble to make an exacter estimate how many ways men deny the Power of Godliness, we will first enquire, how and by what sleps Godliness comes to have any power upon the souls or lives of men? and next, when it may be said to have its due power? [Page 33] §. 2. We say then, Godliness ob­tains power over men by these de­grees.

1. When the Principles of it are duely understood. By the Principles of Godliness I mean, the plain & undoubt­ed points of Christian belief and Pra­ctice. And by a due understanding of them I mean, a being able (prore na­tâ) as occasion serves, to frame in our minds conceptions and notions, as well of the Doctrines of Faith, as Rules of Practice, so far clear and distinct, as may be a sufficient ground both to direct and quicken, over-rule or go­vern our Practice. To enumerate all the Principles of Godliness is be­sides the present design: It is suffi­cient, we assign the chief, and shew where the rest are to be found: The main ones are these; That God is (or has a most true and real Being) and that he is a rewarder of them that diligently seek him; That he has given us a most excellent Law, and made a most gratious Covenant [Page 34] with us in the Bloud of Christ Je­sus: That by the Bloud of this Co­venant whosoever repent and be­lieve shall assuredly obtain Remissi­on of Sins, Grace and Glory: That whosoever have this Hope in them are to purge themselves from all fil­thiness of Flesh and Spirit, to live godlily, righteously and soberly in this world: That after death, all men shall rise again, and appear before Gods Judgment seat, where every work shall be brought into judgment, with every secret thing whether it be good or bad. That all men shall re­ceive according as they have done in the body, and it shall appear, the Judge of all the Earth is righteous. These and such like matters, con­tained in the Creed, the Decalogue, and the Doctrine of the Sacraments, we usually call the Principles of Christianity. But however powerful and operative these Doctrines may seem, or perhaps be felt, to be, up­on any of us; it is very sure, they [Page 35] could have no power upon us, if we understood them not: 'Tis by the understanding alone that they can be let in to the Soul: And therefore some men, who think Ig­norance a very tolerable evil, if not publickly beneficial to Peace, and to a certain kind of Devotion, are to remember, that with them Holi­ness, whether of Heart or Life, or indeed any other part of true and real Religion, comes not into con­sideration. They may and do per­haps provide to make this world quiet, that is stupid, senseless, carnal and formal; but they consult not at all the making it truly Christian: If Christ had come to plant a Reli­gion, of which Ignorance could ei­ther have been a Mother, or a kind­ly Nurse, he had been much besides himself, when he inculcated himself to be the Light of the world; and the Prophet had as much abused us, who styled him the Sun of Righ­teousness: When men can shew us [Page 36] how we can heartily assent to any thing that we do not understand, or be durably or rationally affected with any thing which we do not believe, then will we admit Religi­ous Knowledge to be an useless or indifferent thing, and that Godli­ness may have its full power on those, who know not what it means: But till then we must remain of So­lomons mind (Prov. xix. 2.) That the Soul be without Knowledge, it is not good; or as, me thinks, the Hebrew rather runs [...] Where there is not Knowledg, the Soul is not good. So that it remains, a good honest under­standing of the Articles of Faith and Doctrine of Christian manners is the first step towards the Power of God­liness.

2. A second step (and of no less necessity than the former) is, that we really believe what we are sup­posed, so as before said, to under­stand. For it is very sure, men [Page 37] may understand, not only many notions, but divers long series, or trains and compositions, of them, in which notwithstanding they do not persuade themselves there is any reality: And it is as sure that thô such feigned Stories or Intrigues may sometimes confusedly move our Joy, Sorrow, Pity or Sympa­thy, yet these are only vain, (and in a sort irrational,) transient Passi­ons, not changing our Counsels and Resolutions, much less prevailing durably to influence our Manners and Course of living. The Con­duct of our Lives follows our settled Persuasions and real Sense of things. It is not therefore sufficient, for the asserting Godliness into its due Pow­er over us, that we conceive aright, or have the true meaning of the several Points of Faith and Rules of Duty, but it is further needful, that we be really persuaded, and our Hearts deeply possessed, these Doctrines are True, these Precepts [Page 38] both Equitable and actually Obli­gatory; For that God hath pub­lished from Heaven, and as it were set his Seal hereto, that no one shall be Blessed, who does not, according to the opportunities he has, believe the one, and honestly practice the other. And thus much we shall never believe, except we see or feel in our Consciences convictive evi­dences thereof. Wherefore, in the taking in Religious Knowledg, if we intend Godliness shall have its power upon us (that is, if we in­tend to be religious in good earnest) we must endeavour, not only to comprehend the true notions and nature of things, but the several evidences which may persuade us of their Reality, Truth, and Obli­gatoriness, and that they are mat­ters no whit feigned, but certain, and of the most serious impor­tance to us of any in the world; as being such, upon the observance or neglect of which, by the irre­fragable [Page 39] Ordination of the God of Truth, our Eternal Happiness or Misery depends. It is to be lament­ed, this is a part of Christian Know­ledge not only too much wanting in the world, but too little studied by the generality of Christians; and no doubt not without the great prejudice of the Power of Godliness. Further,

3. It is necessary that in the par­ticulars of our Life and Actions, these Principles thus understood and believed be actually attended unto, in order to the Governing our selves thereby. For we see it too sadly true, men may understand and believe, what partly through infirmity and natural inadvertency, partly through negligence and gross­ness, they too little heed. Therefore that Godliness may have its due pow­er, all who consider the case will easily acknowledg it indispensibly necessary, men endeavour to main­tain a constant attention unto, or ha­bitual [Page 40] sense of, the Christianity they believe. The Rule of Practice, or Christian Law, then, must (as neer as can be) ever be set and kept be­fore us, to examine thereby all acti­ons that pass us (or the occasions and exercise whereof occur) whe­ther the Actions are good, or whe­ther evil: In like manner also the great points of Faith, (especially such influential ones, as the Nature of God, his Omniscience, Justice, Goodness, &c. the certainty of Judg­ment to come, with the like) must be ever before us to incite and quicken us as well to eschew the evil as choose the good. This is, in Davids language, having respect unto Gods Statutes continually, Psalm. cxix. 117. And in nothing more than in this the holy sorce and ef­fectual working of Faith and good Conscience jointly, appears the Pow­er of Godliness; I mean, when Con­science judges rightly, according to the Divine rule, what is Duty, what [Page 41] is Sin, and Faith over-aws or sways the whole man to act accordingly: Both which may happily succeed, or come to pass if we understand, be­lieve, and in our particular practise attend unto, the Principles of God­liness, but never can otherwise. And this I may call the truest account of Sanctification, or Gods working Holiness in the Hearts of men (and I may justifie my saying so, from the Apostles words, Acts xxvi. 18. sanctified through Faith, which is in Christ): especially, if I add here­to,

4. That, for the asserting God­liness into its full power, it is necessa­ry, we not only, in some particular instances, conform our actions to the Christian Law, but by constant endeavour of conscientious obser­vance, study to habituate our selves to such confirmity. We must stirnp the Grace of God in us. (2 Tim. 1. 6.) and rowse all our strength, if in any instances Duty or obeying good [Page 42] Conscience seem at first difficult. It is Practice that makes men holy: I deny not Divine assistance or Grace, but rather ground all holy practice thereon. This only, I mean, God­liness gets not its due power over us, but by something of Custom and Exercise. We say commonly, one Act does not denominate, and in­deed there is great reason; for nei­ther does it much change a man: He's wicked with a witness, and so bad as scarce ever Man or Devil was found, who has not in some sin­gle act or other complyed with the Dictates of good Conscience: but there must be frequent acts of that sort, to beget either a custom or facility of such compliance. So that I say, if we intend Godliness shall have its power on us, we must en­deavour to inure our selves to such honest conscientious practice, as de­scribed: We must not idly expect I know not what inspiration or in­fusion of virtuous habits into our [Page 43] Souls, but co-operate with the Grace of God towards the introducing them. It is the Apostles Command, Exercise thy self unto Godliness, 1 Tim. iv. 7. And we need not doubt but the method will be suc­cessful: Exercise thy self to it, ( [...]) be practi­sing daily in it, and it will obtain, through the Grace of God, a due power over thee.

The sum then of what we have said on this point is, to the end Godliness may have its power over any persons, it is necessary, that the Principles of Godliness (that is the Doctrine of Christian Faith and of Christian Life) be duly by them understood, be firmly believed, be fur­ther particularly in practice attend­ed to, and that lastly they endeavour to inure themselves into a com­pliance with them and habitual ob­servance of them: for in this me­thod and by these steps, it is ratio­nally intelligible and accountable, [Page 44] how Godliness may obtain power o­ver men; and in any other method to expect it, is a presumptuous, not to say Enthusiastical (though, God knows, too frequent an) Ex­travagance.

§. 3. Now by what we have thus discours'd, it is easie to collect, when Godliness may be said to have its due Power; namely, when in a­man the Belief of the Doctrine of Godliness, and good Conscience pre­vail generally to regulate and go­vern the mans Life and Heart: or in plainer terms, if plainer can be, When (through the Grace of God, in such method, as above set down) the man is brought over, from a worldly, vain or loose life, to a fix'd purpose of heart, not to allow himself in the Pra­ctice of any known sin, nor in the neglect of any known Duty; and this purpose be firmly keeps to, and puts in practice, endeavouring withal to maintain perpetually such a temper of mind whence may flow a Life so regu­lar: [Page 45] such Persons as these there are in the World; and in such as these, I say, and in no others, let men pre­tend what they will, is the Power of Godliness to be found. All this will be most plain, and together fortified by the Evidence, if illustrated by an Example or two out of the Holy Scripture.

And, first, as to the prevalence of Godliness or good Conscience so as to allow a mans self in the practice of no sin: A fitter instance cannot well be found than that of Joseph: Genes. xxxix. The Temptation is well enough known; and the concur­rence of Circumstances such as gave it a strange recommendation: His age, he young; His condition, a Servant, and she his Mistriss; The advantages likely to befall him here­by, Nothing already was kept from him in the house but her. (ver. 9.) This would have made him abso­lute; Her importunity, She spake to him day by day. (ver. 10.) And [Page 46] as to opportunity, None of the men of the house were within. (ver. 11.) Now see how the power of Godli­ness works (and so proportionably it will on such occasions wherever it is). In general, 1. He under­stood the Doctrine of Godliness and knew Adultery to be a great sin and wickedness. (ver. 9.) 2. He not on­ly Believes it to be so, but as to God, believes privacy could not con­ceal it from God; both these he ex­presly professes. How shall I do this great wickedness and sin against God? 3. He particularly, amidst all these conspiracies of Tempters and Temp­tation, attends not only as we have seen to general principles of Religion, but to some personal obligations, which lay on him: ‘Behold my Master hath committed all that he hath to my hand, he wotteth not what is in the house with me, There is none greater in this house than I, Nothing is withheld from me but thee, because thou art his [Page 47] Wife. (ver. 8, 9.)’ And now what is the issue? He hearkned to her, as she spake to him day by day, not so much as to be with her. (ver. 10.) 4. In other terms, He conforms to the Divine Law and keeps close thereto, not in a single instance or two but with Constancy: nay when she offered a kind of Violence to him, and caught him by his garment, he fled and got him out, leaving his garment in her hand. (ver. 12.) A glo­rious Precedent this! and wherein the Power of Godliness shines with a truely heavenly lustre.

Again as to the Prevalence of Godliness, in not allowing a man in the Neglect of any known duty, we will take the Cafe of Daniel. Dan. vi. ‘A royal statute and a firm Decree according to the Law of the Medes and Persians, which altereth not, was establisht, that whosoever should ask a Petition of any God or man for thirty days save of the King, should be cast into the Den [Page 48] of Lions. v 7.’ What? Live thirty days without Praying? Why, this a man ever touch'd with the power of Godliness could no more endure, than he could no more endure, than he could live thirty days with­out breathing. Wheresoever there is any thing of Knowledg, Belief or At­tention, of or to the Doctrine of Godli­ness, this Neglect would not down; nor, as we shall see, notwithstanding all the pleas flesh and blood might make against the Lions Den, did it here. It was obvious, and undoubt­edly not unsuggested by humane na­ture in Daniel, might not secret or less solemn (some would have thought, even Mental) prayer excus­ed in this case? No, not in the pre­sent juncture: For now not praying as he used to do, and according to the then standing Rule, towards the Sanctuary in Jerusalem (1 King. viii. 33, 35, 38. &c.) and with his win­dows open, that he might look thi­therwards, would have been disown­ing his Religion, and as the import [Page 49] of the Decree ran, a months renoun­cing his God; And this the good mans conscience, no doubt, pronoun­ced; The attending to those Di­ctates, and complying therewith, not once or again, but in constant course, even when He knew that the writing was signed, went into his house, and his windows being open in his Cham­ber towards Jerusalem, he kneeled up­on his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Dan. vi. 10. Behold here, how the power of God­liness prevails, for paying a known duty (towards God) against all con­trary force and pleas.

I am not unawares, The sloth and lukewarmness of the age, has here an obvious pretence in defence of going much lower than this, and yet satisfying the claim to the power of Godliness. These precedents, it will be said, were extraordinary, and these persons had vertue to an He­roical Degree, as the term is; There [Page 50] may be truly godly men of an infe­riour order; as Starrs of the sixth, are no less Starrs, than those of the first Magnitude: But the Reply is as obvious; The Degree, wherein the Power of Godliness here appeared, bore only due proportion to the oc­casion, and was but such, as, in those junctures of Temptation, to prevail. We, it may be, meet not, in our ex­perience, with frequent instances of so illustrious exertions of the Power of Godliness; but neither haply with frequent instances of so violent tem­ptations. God in his merciful pro­vidence considers us; He is faithful, and does not suffer us to be tempted above what we are able. With the temptation he makes a way to escape [...] he provides with the temp­tation, an escape. 1 Cor. x. 13. But however such instances may not have fallen much into our experi­ence, yet such undoubtedly there are: and it is to be hoped, Godliness [Page 51] in us is powerful enough, in case of our (that is, more ordinary) temp­tations, to prevail against known sins, and for known duties: Truly, unless it be, it is in vain for us to flatter our selves, that Godliness has attained its power in us. According to our estate, such Integrity, and such Constancy too (generally) there must be, otherwise there is no since­rity. Then shall I not be ashamed [that is, then shall I not be found an Hypocrite; going about to de­ceive the world, God and my self] when I have respect unto all thy Com­mandments. Psal. cxix. 6. Let this then stand as an unshaken and un­moveable truth, that Wherever the Doctrine of Godliness is understood, be­lieved, attended to and by honest en­deavours complied with, there Godli­ness will, by Gods grace, obtain such power and mastery, as to prevail ha­bitually against the Allowance of any known sin, or the Neglect of any known duty.

§ 4. Which blessed Victory will soon introduce a new face of things (as I may so speak) throughout the soul of such person: For a little of this course of life, or practice, will soon naturalize holiness, and render the doing Gods Will the delight and joy of a mans heart. The Com­mandments of God are not grievous, but only to those who never tryed them, or at the first beginning. All that difficulty, which affrighted us at first, ceases, when by doing well, and breaking off a course of Wick­edness, or Formality, we have once tasted the pleasures of true Religion. For besides that inward Peace, which the practice of real Godliness and Virtue, in every particular act or instance of it, leaves behind, the contentment and satisfaction which a man must needs conceive from reflecting upon himself and considering

[Quantum mutatus ab illo, Qui fuit.] [Page 53] how blessedly he differs from his late odious, liveless, hypocritical self, will be found truly surpassing all for­mer sense of pleasure, and even what he could expect. And then, cast in hereto the Thoughts of a reconcil­ed God, and of a most tenderly lo­ving Saviour, the prospect of enjoy­ing these, and of a blessed Resurre­ction, and of Rewards which Eye has not seen, nor Ear heard, neither hath it entred into the heart of man to conceive; cast in I say the rejoyc­ings in and from this blessed Hope, and the sum of all must needs be transporting, unspeakable, and (de­serving really the Character which the Apostle gives it, 1 Pet. 1. 8.) glorified joy. Now I say these di­vine (and before, to such a man, un­tasted) pleasures, being put into the Balance, against any seeming diffi­culties and austerities in Religious practice, will infinitely preponde­rate, & render them all as the lightest trifles and inconsiderable; in a word [Page 54] they will make the whole of a mans duty highly eligible, and therefore easie; so that he shall do it out of choice, with cheerfulness, nay with a kind of greediness of Soul. I will run the ways of thy Commandments, saith the Psalmist, (move with all facility, cheer and expedition in the course of my Duty) when thou shalt enlarge my heart. Psal. cxix. 32. And whose heart may be said enlarged, if not such persons hearts of whom we have spoken?

Nor is this at all hyperbolical, too great, or exceeding truth; but there is really a certain connatural­ness of Holy practice to such a mans heart. For considering the before­mentioned particulars of due Know­ledge, Belief, Heedfulness of and yielding to the substance of Religi­on, there cannot well but be, in the usual temper of such a mans mind, a composition and happy con­currence of all habitual advantages to an Holy and Pious life: such as [Page 55] are, a general Seriousness, Tenderness, and Heavenly-mindedness.

1. I say, A general seriousness, or a grave, staid, considerative spirit will usually possess such a mans breast. What I mean hereby, will easily, and distinctly, be understood, by its opposites: Now I oppose se­riousness not only to Debauchery and Irreligion, but to the Aiery, vain, heedless Humour of the Age; to a mind much unfixt, light and trivial, full of rambles, toys and uncertain­ties. The serious man then I take to be one, who, having first a True sense of things, is generally composed enough to make actually a due esti­mate and choice of each, as occasi­on offers. He is of the number of the Poets few,

[Qui dignoscere possunt Vera bona at (que) illis diversa] who know true Goods and value all things as they are so, or tend to such. And thus much certainly the [Page 56] due knowledge, belief, and heeding the Principles of Religion must have produced in him: These must needs have pois'd and fixt his Soul. Now how great an advantage is this, and how blessedly prepared for all holy and virtuous practice, is a serious mind!

2. There will be further in such a person an habitual softness, tender­ness, or cedency of Heart. He will have a quick and ready sense of all spiritual things, and however there may not be in him at all times an equal warmth of Affections, yet there will be a constant Resentment, and, in some good measure, a befit­ting concernment of mind in all the affairs and business of Religion. I know some men will laugh at these terms, or pretences: but such per­sons must excuse me, if I tell them roundly, they are strangers to true Godliness, and all real Religion. There is undoubtedly such a thing [Page 57] as a spiritual sense, tast or relish. Doth not the ear try sounds, and the mouth tast meats? Job xii. 1 1. Even so doubtless a Soul naturalized (as before) to heavenly Goods, has a re­lish for them and all things which conduce more immediately to them. Our Lord reprehends the want here­of in St. Peter, while yet too much a Novice in the Power of Godliness. Mat. xvi. 23. Thou savourest not the things that be of God, but the things that be of men. But the thing it self we may frequently observe in ho­ly men upon Record. In Josiah, 2 Chron xxxiv. 27. Because thy heart was tender and thou didst humble thy self before God, when thou heardest his words against this place and against the Inhabitants thereof, and didst rend thy clothes and weep before me, &c. In other language, He had a ready sense of, and was affected with the Divine threatnings, as soon as heard. In those Disciples, Luk. xxiv. 32. Did not our heart burn [Page 58] within us, while he talked with us, by the way, and while he opened to us the Scriptures. And in the holy Psalmist more generally. Psal. cxix. 103. How sweet are thy words unto my tast! [...] To my Palate, as if his Soul had such an Organ; yea sweeter than honey to my mouth. Ma­ny such passages occur in that hea­venly Book. In plain english: A good man, whether he is to Pray, or Hear, or Communicate, or even in private to entertain himself in Me­ditations, or good Books, has an heart so accommodated and dispos­ed to these employments, as that the several parts of each Office, make suitable impressions on him, and naturally draw forth his Soul towards God, in acts of Resignati­on, Humility, Faith, Hope, Joy, Love and Gratitude. And this Sen­sibleness & Pliantness of mind, thus affirmed, we cannot imagin but such Attention to and Compliance with the sum of Christianity, together [Page 59] with such general giving a mans self up to God to walk before him, in the doing all known duty and avoid­ing all known sin (as before said) must needs produce. For as living in known sin, sears mens Conscien­ces, and renders their hearts obdu­rate, so by the rule of contraries, the endeavouring to have a good Conscience in all things (as the Apo­stle calls the practice we speak of, Hebr. xiii. 18.) must needs soften them, and of stony, make them hearts of flesh: which, how great an advantage it is, and how far it fa­cilitates (indeed much constitutes) an holy life, I need not speak.

3. Upon these must needs also be consequent a general heavenly mind­edness, a looking above the things of this world, above both the smiles and frowns thereof, yea even amidst our worldly engagements or con­verse; and a secret longing of Soul for that future, unseen, blessed estate, which we know not yet what it is [Page 60] distinctly, but have believed? This part we cannot but conceive will be the product of such qualifications and practices as we have before treated of: and all together must needs raise and ennoble the Soul, and fit it for the divinest life it can be capable of in this state. For sup­pose the Heart habitually serious, tender and compliant with all spiritu­al concerns, breathing after and in love with the unseen world, What Christian duty is there, which such person is not fitted for? And as to the assistances of Divine Grace, it is sure God is never wanting to those, whom, by a course of his Grace and their improvements, he has thus pre­pared for the reception of more.

I think it now apparent by this method of Operations, through which we have traced the Power of Godliness, that it will bring men to this state and temper. And I shall only add, That it will engage them also to endeavours of constant main­taining [Page 61] and upholding the same; That their Resolutions and Alacrity flag not, that their Seriousness, Ten­derness and Heavenly mindedness decay not; in a word, That they fall not from this their Love of God and Holiness. For it is a command as obligatory, and of as great con­cernment, as any can be presum'd to be, Prov. iv. 23. Keep thy heart with all diligence ( [...] Above all keeping; whatever thou watchest not over, be sure to watch over that) For out of it are the issues of life; Out of the abundance of it proceeds a mans eternal Weal or Wo.

§. 5. I would here conclude this Head, but that I suspect some per­sons (and those haply not ill ones) will be apt to think, that still this Discourse runs too high; and will op­pose against it that of Solomon, There is no man which sinneth not. 2 Chron. vi. 36. Not a just man upon earth that doth good and sinneth not. Eccles. [Page 62] vii. 20. And the like passages of St. James and St. John, so well known, that they need not to be cited. And further, they may say, If there be any man of such excellent temper as just now described, What is the reason, that we find some whom we take to be of the best of men, and in whom the Power of Godliness has undoubtedly had good effect, com­plaining notwithstanding of the dul­ness, hardness and worldliness of their hearts? Though too many be, all are not Hypocrites in these com­plaints: nor are the Complaints meerly Cant.

My Answer hereto shall be, First, By desiring my expressions before may be carefully considered and not strained beyond their import or my intention. I have said, Men, in whom the Power of Godliness pre­vails, Generally, that is, For the main, attend unto the Christian Doctrine and examine and judg such actions as occur, thereby: that they comply [Page 63] with such judgment, and endeavour constancy in such compliance: that hereby they arrive at this pitch, not to allow themselves in the practice of any known sin, or in the neglect of any known Duty: and thence follows generally, or habitually such a temper of heart as described. I did not say, nor do I mean, that, in some one or few single instances, it is never otherwise in any of the par­ticulars. There came a Traveller (2 Sam. xii. 4. that is, there entred an Act of Lust which was a stranger there) unto David, and he was af­terwards for a considerable time in a very strange temper. But I do say now,

2. Such Lapses, Miscarriages or Crimes, and any internal distem­pers consequent thereupon, in good men, proceed not doubtless from the power of Godliness in them, but from the Defect, interruption or some violent obstruction of it: And if very good men too little express, [Page 64] or not constantly enough comply with, the power of Godliness, that will not warrant any person, either who is to teach it, for stating it too low, or who is to practice it, for not aiming above the faults of such Precedents. And as to David's case, it is sure David did live and was ge­nerally what I have described; and though this Practice and this Tem­per were for a while, by that dread­ful fall, interrupted, yet the power of Godliness prevailed again, and finally, so that he recovered and remaintained both. But as far forth as either failed, so far forth, at that time or times, came he short of ap­proving himself a person actuated by the power of Godliness: and in the great instance mentioned, there is no doubt, till his recovery, he for­feited both Gods Favour and all claim he could lay to be a Godly Man; though I do not think the in­ternal principle of Holyness was thereby in him quite extinct; nor [Page 65] are Habits rased out of the Soul of man, but as they are introduced, that is, by frequent practice or re­petion of acts.

Lastly and distincty, as to what Sins may be conceived consistent with the general prevalence of the Power of Godliness in man: For mine own part, I take Sins of Igno­rance and of Error even under the Gospel, to be Sins truly so called, and to stand in need, as well, on our hands, of a general Repentance (or Repentance of them in the lump, if I may so speak) as of a Pardon on Gods: Now, that in the most god­ly men these are frequent, there is no doubt. And as to Sins of surpri­sal, common inadvertencies, and at other times the infirmities of Passions seising us, together with the Distem­pers of Mind, Dulness, Flatness, Hard­ness in some measure, Discomposed­ness, and what else may flow from such originals (not allowed), there can be no question, but they may [Page 66] be, and are incident unto those men, in whom the Power of Godliness most prevails. (For we are here Men, having Flesh and Bloud about us, and not Angels): But as to delibe­rate sinning, though the time of De­liberation should be but short, still I stand to it, the allowing a mans self in any known Sin, whether of Commission or Omission, is contrary to, irreconcilable with and (in tantum) for so much, destructive of the Pow­er of Godliness; nor may any person, so allowing himself, conclude, while he so allows, or has not recovered himself by mature Repentance, that he is under the Power of Godliness, or Conduct of Gods Spirit, or in­deed in a savable Condition. For, know ye not, to whom ye yield your selves Servants to obey, his Servants you are to whom you obey, whether of Sin, unto Death, or of Obedience unto Righteousness. Rom. vi. 16. Observe, this yielding our selves to obey Sin is, in it self, unto death, and ver. 20. [Page 67] Being Servants of Sin ye are free from Righteousness (out of a justified estate); for, (v. 21.) the end of these things, and (v. 23.) the Wages of Sin is Death. Nor do I doubt but in this Doctrine I am faithful, as well as tender, to the Souls of men.

§. 6. Now of these things, which on this head we have said, the sum is: Godliness (at least as the world now stands) does not usually get power over men but by several de­grees. We are first brought to the understanding of, then to a convicti­on and belief of, the Doctrine of Christian Faith and Manners; here­by Conscience awakened as well as inlightned, attends its Office, judges and dictates aright; With these di­ctates the man complies, as swayed by what he is before supposed to be­lieve; which Belief sways not to comply only in some few single in­stances, but to endeavour an univer­sal conformity to good Conscience and the Evangelical Law; the sense [Page 68] of both which are supposed by this time to be one and the same: From this constant and honest endeavour of such conformity the rule of our Duty, proceeds a Facility and Cheer­fulness in holy Practice; and from thence a general seriousness, tender­ness and heavenliness of mind.

Now, in as many as lead this life, though with a multitude of infirmi­ties, to which Flesh and Bloud is subject) I say the Power of Godliness appears; or, Godliness has obtained its due Power. For it has transform­ed such mens Lives and Hearts: And though it has not set them a­bove all Sin and all disorders of mind, (which to do in this life is not the pretence of Christianity); yet has it wrought out all the old Lea­ven of Malice and Wickedness, 1 Cor. v. 8. of vitious Self love, of Covetous­ness, Pride, Disobedience, Formality, and the other evils taxed by the A­postle in the famous, 2 Tim. iii. 2, 3, &c. and replenished their Souls [Page 69] with Sincerity and Truth of Holiness, with an amiable and heavenly temper; which was the thing Godliness here was to effect. Therefore in and on such, Godliness, through Divine Grace, has its due Power: And in­to this estate, may every one, who reads this, find himself transform'd. Amen.

CHAP. III. Of Denying the Power of Godliness.

§ 1. HAving now seen, by what means, and in what me­thod, Godliness comes to have Pow­er over men, as also when it may be said to have its due Power (name­ly, wheresoever it directs and sways our Practice, and by that means al­ters and new molds our Hearts). And having before in general so opened Denying the Power of Godli­ness, [Page 71] as that it plainly appears to be a course of acting, oppressive of, and destructive to, the Power of Godliness, and therefore most contra­ry to that Divine Life but now deli­neated; we may, by what has been said, easily collect its kinds and par­ticulars, which will be deduced by a little Reflection. First, if there be any practices, by which men may obstruct or stop those ways and passa­ges, whereby the Principles of God­liness come at mens Hearts and get power over their Souls, those cer­tainly make up one kind or method of Denying the Power of Godliness. Secondly, being that in the present state of things, Godliness doth not usually get its due power over men in an instant, or by one single effort, but by degrees; If therefore there be any other practices that may suppress the beginning, energy or operations, which such Principles (having a little by surprise, or besides mens Intentions and Wills, gotten [Page 72] entrance unto natural Conscience) have attained upon mens Spirits, and so choak and extinguish all ho­ly warmth or Life, those also will constitute another accursed method of effecting the same: Of both, no doubt, there may be assigned Instan­ces: But because it cannot, I presume, be well conceived, how the Power of Godliness, can be injured, but ei­ther by hindring its entrance and prevalence on the heart, or by sup­pressing and overbearing it where it has got some room or interest al­ready, therefore I think all instan­ces of Denying the Power of Godli­ness assignable may be reduced to these two heads. More closely then, I say, men are guilty of what the Apostle means by Denying (the word is [...], having deny­ed) the Power of Godliness, when though they make an outward pro­fession of Religion, yet they take course to stop all ways by which true Religion may come inwardly [Page 73] to affect their Hearts: Or, in case it has already made some entrance and impressions, yea and had some considerable alterative effects upon them, yet they overbear and stifle all dictates, and, as far as they can, all concernments from it; so that, in the issue, their Lives are the same, as mens, that have no Religion at all, and too often only one or two removes from Barbarity: Civil they may be, but as little as well can be conceived (considering them civi­lised) of Natural virtue to be found in them: Such, God knows, is too great a part of the Christian World!

§ 2. But particularly, as to the former general way of denying the Power of Godliness. If we reflect upon these gradations, by which, it was said, Godliness obtains power over men, we may soon see, by what practices that Power is obstructed. It obtains upon us, by our under­standing its Principles, by our seeing and yielding to its evidences (that [Page 74] is, believing the Christian Doctrine) and by our attending thereto in the particulars of our Life. Therefore it is by us obstructed, by all Volunta­ry Ignorance, Voluntary Ʋnbelief, and Voluntary Incogitancy, or Non­attention, to what we know and believe: Voluntary I have said; for what is so, is only an Humane Act properly; and what is not so, is more our Misery (though but just­ly) than our Crime: But of each of these as voluntary, I shall ob­serve two degrees, which though they are both, if persisted in, cer­tainly destructive, yet not of equal guilt, and being to speak,

1. As to voluntary Ignorance, I must take the liberty to say, in the beginning, that supposing Men not to be Ideots or Naturals, there can be little or no gross Ignorance in point of Religion amongst us, which is not voluntary: I will readily con­fess (and I heartily mourn for it be­fore God) it is scarce conceivable, [Page 75] it is at least incredible to such who have not personally inquired into the common sort, how profoundly ignorant a multitude of those, who yet frequent our publick Assemblies, are, especially in those things which are purely points of Faith; and I must be so bold as to call even this Ignorance destructive: For, though we should suppose the generality to­lerably to understand the most ne­cessary Duties, and consequently to know what is more grosly sinful, yet they being in the mean while ignorant of the Nature and Proper­ties of God, of his Omniscience, Power, Justice and Goodness, and very much of the Immortality of their own Souls, of the Doctrine of the Resurrection, of the transcen­dency (or exceeding greatness) of the Rewards, and dreadfulness of the Punishments in that other world, &c. (which I say are all pure­ly points of Faith) want all the great motives and incentives, which [Page 76] should make the knowledge they have in points of Practice effectual to living well; that is, which should give Godliness any considerable Power over them: And of such points of Faith as these, I say the Vulgar (and I could wish only those, who some account the Vul­gar) are ignorant, too commonly e­ven to stupidity. I do not say all­ways: God forbid! For, saepe etiam sub sordido pallio sapientia. Many a poor man (in rags) has some plain notions, and a plain honest heart: But the complaint commonly, and in a very great amplitude, is juster than any but the Devil and his A­gents would wish it were: And if this be true of so many of those, who attend the means of Know­ledge, what may we say of those, who totally neglect them. But be this Ignorance in which sort soever, admitting my former supposition, that the persons, in whom it is found, have their Intellectuals, I say, [Page 77] amongst us, it must be voluntary in some degree or other. First, Ad­mit it proceed only from their ne­glegence, idleness, not caring for these things; (They perhaps mind their Ease, enjoy themselves and (as they speak) Live. If their outward man fare but well enough, they are re­solved to trust God with their Souls, and trouble not themselves with that concern; or whether they be resolved so or no, 'tis sure they do so:) Suppose, I say, these men ig­norant, this their Ignorance is vo­luntary: For the negligence or sloth whence it proceeds is of their own choice, and therefore must its seve­ral consequents and fruits be such al­so, of which Ignorance is one of the most immediate instances assign­able.

But there is a more affected and resolute sort of Ignorance in the world than this, which I can call no better than downright Atheism or Irreligion: that I mean which is to [Page 78] be found in some, who considering that Christianity is an enemy to a sensual, voluptuous, lewd life, and that Conscience is an uneasie portage to a man designing such life, resolve never to trouble their heads with the understanding or comprehen­ding such Doctrines, which so much disturb them, and, as they will tell you, embroil the world: These men study Ignorance for the sake of a stupid Quiet, and designedly abandon and defie all means of Re­ligious Knowledge: A desperate sort of blind men indeed!

Now there is no doubt but both and all these, our Church ignorants, and our Outlying-ignorants, and that whether through supine negligence and sloth, or through resolute design and obstinacy, all of them, I say, Deny the Power of Godliness, what­soever they may have or retain of the Form: For they stop the very first passage by which Godliness can come at their hearts, or ever have [Page 79] any power over them; namely they suffer it not to enter into their Ʋn­derstandings.

2. Men obstruct (and so deny the Power of Godliness by voluntary Ʋnbelief: And I must here say the same of the Ʋnbelief of this Age, which I did just now of its Igno­rance. There is (speaking only of such who have their Senses) little or no grose Ʋnbelief to be found a­mongst us, which is not voluntary; it being generally matter of mens choice either in it self directly, or indirectly in its causes: If men af­fect Ignorance and so believe not, either because they understand not the Doctrines to be believed, or see not the Evidences which perswade them, who shall say that Unbelief is not chosen, when the Ignorance, whence it derives, is apparently such? But if any, who both under­stand the Christian Doctrine, and are acquainted with the Evidences, upon which it is pretended to be be­lieved, [Page 80] do yet withstand and cavil at those Evidences, endeavouring to find or make flaws in them, where­as in truth there are none, and then dispute touching their insufficiency, exposing them, and demanding E­vidences either impossible (that is such which the nature of the Cause admits not) or unreasonable; if, I say, any men, in these circumstances and thus acting, believe not, it is plain such mens Ʋnbelief is matter of Industry, Endeavour, and Design, and so not only of deliberate, but obstinate choice. Now such per­verse spirits may be found now a­days too rife, as well as those more lazy Ʋnbelievers before mentioned: And both sorts undoubtedly deny the Power of Godliness; for both ob­struct the perswasion of its reality in their hearts, without which per­suasion, it is plain, Religion must be but an insignificant pretence, of no prevalence or force.

Lastly, men may hinder and so deny the Power of Godliness, by a vo­luntary Heedlesness: It will look somewhat hard perhaps, in the judgment of most, to call all the Inadvertencies and Incogitancies which, in common conversation, be­tray men into sin, voluntary ones; inasmuch as many seem meerly ca­sual, others after a sort necessary, and natural Infirmities. And again on the other side, men ordinarily give themselves so great a loose, and even the best, so much remit that holy Sollicitude and Watch, which they ought constantly to maintain over themselves, that it will be dif­ficult most times to say touching this or that particular inadvertent fit, it is not at all voluntary (I would be understood to speak of men a­wake, and in their Senses, Health and the like) that is, as in the for­mer cases, neither chosen in its self nor cause. In plain terms, we so far abandon our Minds and Hearts [Page 82] to the World and Vanity, or we in­dulge our Pleasures and Appetites so much, that these draw, and strangely detain, or enslave, our Thoughts: And while we so in­tently and constantly pursue such Objects, if unawares and inadver­tently we are surprised with sinful concernments, passions and engage­ments about them, who can avow that inadvertency no whit voluntary, when the indulgence, which drew it on, was plainly so?

But this may seem less culpable in these our days, and perhaps to some very venial and excusable: For, alas! how few are there, who, in this particular, are not guilty, more or less, of denying the Power of Godliness? As therefore we com­plained before of a designed Igno­rance and Unbelief, so must we here of such a thoughtless unconcerned temper, w ^ch is matter of some mens study and endeavour: To be ever Airy and free from any intent [Page 83] thought, void of all sollicitudes and (what they call) easie to a mans self, but especially to be above all reli­gious apprehensions and concern­ments; that is, in plain English, to put little or no difference between what we call moral good or evil, some men look upon as a great pitch of happiness: Whereas there­fore thoughtfulness does breed con­cernment, and bring men to put a difference betwixt Actions, they en­deavour by all means, they well can, to hinder the Entrance of thought into them. They take care not to be alone, nor in serious thoughtful company; They divert themselves to other business, or rather possibly to Jollity or Madness; they say to Conscience, when about to dictate to them Duty, or forbid them Sin, as Felix to St. Paul (Act. xxiv. 25.) Go thy way for this time, when I have a convenient season I will call for thee. This is indeed an heinous sort of obstructing the Power of Godliness: [Page 84] Such resolute heedlesness, as this, may seem rather a suppressing the Power of Godliness, already partly in possession, than an obstructing the passages by which it is to enter. But let it be stiled how, or ranked un­der what ever head it shall, it is sure­ly a practice very common, and a dangerous, well nigh desperate, me­thod of denying the Power of Godli­ness.

§. 3. But there is yet another kind more dreadful, and which exceeds all the former, as well in Guilt, as in audacious or daring Violence; namely, when men, though they have not been able to keep out of their minds all notices and belief of Religion, nor it may be are able (though they do endeavour, as those before) to suppress, exterminate or banish the frequent recurring di­ctates of awakened Conscience, (this possible so haunting them that they hear its voice whether they will or no) shall yet notwithstand­ing [Page 85] all, for the love of some long­courted Pleasure or Profit, control all these Dictates, and in a resolved course of sin overbear all opposition from them: They stand in their own hearts convinced, haply, both of the nature and obligation of their Duty, so as to have nothing of sound Reason to object against it; They want not Arguments or Motives to recommend their Duty or dissuade their beloved Sin, but the plain Truth is, they are unwilling to part with their Sin, and so no Argument will move them. For they have long heard of the Wrath of God re­vealed, and to be revealed from Heaven against all Ʋngodliness and Ʋnrighteousness of men, who hold the Truth in Ʋnrighteousness: Rom. 1. 18. which means has been effectual to assert Godliness into its due power in others, and even these men them­selves, whether they will or no, can­not very oft but give credit to these Doctrines; yea they run in their [Page 86] minds, more than they desire they should: Yet so addicted are they to their cursed Lusts, so have they sold themselves to serve sensual bru­tish Appetite, or a worldly Mind, that, notwithstanding all Remora's and Dissuasives, on they run, and venture Judgment and Damnation, all Wrath present and to come: Sometimes haply they will set their Wits to work for the palliating and extenuating the Sins they have addicted themselves to, for the find­ing out plea's and excuses to retain them a while, nay it may be for the making of them no Sins, but only matters of Christian Liberty; they will seek Knots in Bulrushes, study little slaws in the Arguments with which Religion comes pressed upon the Souls and Practice of man­kind: And if any such thing they ever find, Oh! how they magnifie it! and insult possibly a while over Religion and Religious men: In the mean while, nothing do they find, [Page 87] or can they find, which can finally satisfie the daily and perhaps hour­ly oppositions from within, but a­gainst these they proceed in a man­ner like Phraoh with an high hand: I mean they sin deliberately, and de­liberately live in sin, against Light and Conscience. They neither would (or perhaps for Wickedness scarcely could) live any otherwise, if they had never heard of Religion, or if there were no such being as a God, either to fear or worship,. This in­deed is a dreadful sort of denying the Power of Godliness, and which falls, but in one point (namely of Malice or Spight against God and his Gos­pel) short of what many Protestant Divines (how truly I must not here stand to speak) have conceived to be the Sin against the Holy Ghost, or unto Death and unpardonable. Yet, God knows, this Practice is so frequent in the Christian World, at least in some degrees of it, that we can scarce find a City, Parish, or [Page 88] even Village, in which some may not be found guilty of it, as in the next Chapter will perhaps be urged.

§. 4. It pleases God indeed some­times, in his just Judgment, to suffer some such bold Sinners, as these, to go on to that height, that they in a sort sin away Conscience, and ex­tinguish the Candle of the Lord, which has so long been smothered by them. Even as they have not liked to retain God in their know­ledge ['EN [...] in their ac­knowledgment: when they knew his Nature and Will, they refused to acknowledge it, or yield obedience] God has given them over to a repro­bate mind, to do those things, which are not convenient, Rom. I. 28. They grow past feeling, Ephes. iv. 19. they harden themselves, till God at length harden them, that is, till he leave them to themselves and their own hardness, resolving his Grace shall never have more to do with them. Such as these indeed have denyed [Page 89] the Power of Godliness as far as in themselves it is possible: for they have suppress'd it, till they have de­stroy'd it. A dreadful heighth is this! Nor can we conceive any greater complement, or further degree, of denying the Power of Godlness, to which men can proceed, than this is, except we shall suppose, some of these desparate wretches to attempt in others, what they have effected in themselves; namely, to endeavour the debauching other mens Consci­ences, and, as far as they can, ex­tinguishing in the World the Sense of God, and all Religion. It is too certain some such miscreants, or monsters of men, are to be found, who knowing the Judgment of God (that they which commit such things are worthy of Death) not only do the same, but have pleasure in them that do them; Romans I. 32. nay, have pleasure in having made them as sensless and desperate as themselves; because perhaps by their being made [Page 90] such, there are so many fewer in the World to condemn, and so ma­ny more to patronize, their villa­nous Practices. But this is a de­nying the Power of Godliniss, which will scarce consist with having so much as the Form of it, and which therefore does not so properly fall under our present consideration.

§. 5. Thus then the several ways, methods or degrees, by which men deny the Power of Godliness, whether by obstructing & hindring its coming in upon their Souls, or by suppressing and overpowering its attempts, where it already has some place, with the particulars under each, have been represented: If what has been said of this Subject, because thus carefully deduced and branch­ed out, should be less understood or not sufficiently comprehended by any plain Reader, not used to Par­titions or Distinctions, the sum of all is, For any man, who calls him­self or pretends to be a Christian, to [Page 91] live a disorderly, vitious or unchristi­an Life, to be prophane and gene­rally negligent of God and Religion, to be unjust, uncharitable and un­mercisul, to be impure, lewd, or o­therwise debauched in his private manners; nay, though these things do not openly and scandalously appear in him, yet, for him, betwixt God and himself, secretly to allow himself in any known sin, thinking lightly of Hell Torments, or not prising Hea­vens Joys; Nay, to have ordinarily a vain, worldly, carnal Heart, un­touch'd and unaffected with heavenly Goods or Religious concernments; for any person amongst us, I say, to lead such a Life, or carry such an Heart, is in the Apostles Language to deny, or to have denyed, the Power of Godliness; yea though such persons should be never so often, or never so long every day at his Devotions: and the Apostles Terms or Language is most true and just; For this Life and this Heart are as contrary as any [Page 92] thing can be to Godliness, and even to all Religious Pretences and Offices.

CHAP. IV. The present Age generally guilty of Denying the Power of Godliness.

§. 1. TIme it is at length to put all together, for the making good the Charge above laid upon [Page 93] the present Generality of Christians. Now because there can be no due Proof in this matter, without some view of the publick Manners, I must here desire none be offended, if I spare no Party of those who pretend to Godliness. The Faithfulness I ow to the Souls of men, besides the nature of my Design, will not per­mit I should: Neither let any man judge me censorious, uncharitable, or ill-natured, either in my under­taking or way of arguing: I only avow plain matter of fact, noto­rious in the sense of all serious and judicious Christians, and inser from thence, what if Scripture be true, and such Notoriety admitted, is un­deniable: I judge not the Heart or Thought of any particular person, but only according to my Duty reprove and warn, upon what (to me at least) openly appears: and all this with a design of amending mens Lives, of advancing Godliness, and preventing the Ruin of immor­tal [Page 94] Souls, for whom Christ died, and to whom he has been preached. And as I my self take not upon me, to censure any man in particular, so let not any Reader unskilfully or uncharitably apply that to others, in judging them to be the men meant, which was design'd for each man to judge himself by. I teach not, nay, in the Name of God, I forbid, men to judge one another; and in the same Name I require and conjure them not to flatter themselves. 'Tis better to see my self guilty of a meer Form of Godliness and denying the Power of it, at present, and while I may redress it, than that the whole World, as well as my self, see it one day, to my own irrevocable and ir­remediable consusion. Having given here these Cautions, I will now be plain.

§. 2. We said above, varying a little the Apostles Words, for per­spicuities sake, That the great business of the generality of men in the matter [Page 95] of Religion is at present fairly to raise and maintain a Form of Godliness; which we made the first particular of the Charge: Now, in order to the making this good, we have o­pened the most usual Pretences, Claims and Practices by which a Form of Godliness has been, or per­haps can be set up and maintained: And whereas there are a sort of idle, easie and (too commonly) loose peo­ple living amongst us, which are, by Courtesie of the Country, called Christians, and are contented well enough with the Name, never troub­ling themselves what Christianity means (they would perhaps have been as much Mahumetans, had that been the Religion of the Country, as they are Christians) we will not at present concern our selves with these: But taking to examination the Case of them, who seem to look upon Religion as a matter of mo­ment and really profess it, having therefore addicted themselves to one [Page 96] Church or other, shall we be able, with truth, to say any better of the generality of them, than this branch of the Charge amounts to? Let us then put together three or four of the particulars specified, to consti­tute a Form of Godliness, and see, e­ven fairly judging, if those give us not, as far as man can see the com­pass, or ne plus ultra of their Reli­gion.

Suppose we then a Professor in his own thoughts well, and indifferent­ly according to the rate of common people, to understand Religion, and as his Genius, Inclination or Inte­rest perhaps leads him, to have ad­dicted himself to this or that Church (as we speak): If now he shall be zealous for the way, or distinctive Opinions, of that his Party, does he not look upon himself, is he not look'd upon by many others, as a fairly accomplish'd Christian? I do not yet say many particular persons have no more Religion than this [Page 97] comes to; but I do demand, Does not this suffice to pass one for a modern Godly man? And does not common Experience every day ve­rifie it does? But if besides, such person be a man of what they call Gifts, and no wise infamous for those, which are usually accounted scanda­lous Sins, (though he be inwardly fraught with others of a cleanlier na­ture, at least, in some mens eyes) not sorting himself therefore with men of an ordinary conversation, but kee­ping close to those of his own stamp, and crying out of the Lewdness of the world, such an one shall soon be vogu'd for an eminent Saint, Good God! how great a multitude go no farther? I do not here say, This or That man is meerly such as I have described: I am not therefore guilty of censoriousness: I am yet only putting these things to mens Con­sciences; let them judge whether they are such or not: If they are, I produce their Consciences as Wit­nesses [Page 98] in my Cause: If they are not, I shall anon prove enough for my design, there are a multitude of others are: I only say at present, this is abundantly sufficient amongst divers parties to gain a man the re­putation and interest of a Godly man. Whereas I think they act much more like Christians, as well as wise men, who, though they hope charitably of all men, as far as Scri­pture permits, yet determine not who are Gods Saints, much less cry men up for such, in whom under a fair, but thin, Varnish of Godliness, appears a great deal of private fals­ness, juggling, pride, malevolence to the sar greatest part of their Christi­an Brethren, with many like known Sins (at least against men) which are utterly inconsistent with an uni­form, conscientious Christian Pra­ctice.

Amongst another sort, let a man be but outwardly agreeable to the Ecclesiastical Laws and Orders, let [Page 99] him duly frequent his Parish Church (which it were to be wisht all would do, for though this be far from be­ing the whole, which the Power of Godliness is to bring men to, yet this is the ready way to bring them under the Power of Godliness whol­ly) let him besides live quietly and fairly amongst his neighbours, and this man shall pass for a Christian of a very good rate: He shall think himself so, and be generally thought so by his Neighbours; and yet, here perhaps is the sum of his Religion. But then if he should besides have a Zeal for this excellent Church, in­to which it has pleased God to cast him (though it would grieve a man to see many times how preposte­rously and indiscreetly even some honest mens Zeal acts) who ordi­narily of the same Church will deny such person to be a Christian of a ve­ry good rank? And truly I must not say but that men of this Character are neerer the Kingdom of Heaven, [Page 100] in my judgment, than those of that before described: For here is much real Virtue, which, because suck'd in with Christianity and by Christian Education, I dare not call, as some in an ill sense do, purely moral or natural virtue: And yet I must con­fess, it may so come to pass, that here also, as well as in the case I have censured worse, may be no­thing beyond a Form of Godliness: and God knows, how often does it so come to pass! Let it but be con­sidered seriously how vastly short or different all these Qualifications mentioned are from a due under­standing and cordial belief of Christi­anity, from an habitual regard and general conscientious conformity to the Christian Rule, from that serious, tender, heavenly temper, which are the due effects of the Power of God­liness, as has been above set forth.

To be free, and speak out how matters stand, as well with the pro­sessing multitude, of the Dissenters, [Page 101] as of the conformable people; When a Minister comes to talk home to either, of examining all actions by the Evangelical Law, of allowing a mans self in no known sin, no not in the most cleanly, fashionable or our most beloved ones, they shall many of them stare and wonder at him; and, if they understand him, be apt to ask, Do you pretend there are any such men alive? Is not this a pitch of perfection for another state? Tell them further, That, be­sides their outward actions, they are to look to the inward temper and disposition of their Hearts; that in all Offices God more regards this, than the outward performance; 'tis very well, if one in more than I will name know what you mean. They who are to instruct common people personally, in order to their Salva­tion, know this to be a sad truth. God forbid, but that I should think, even amongst ordinary plain people there are diverse who can give a [Page 102] better account of themselves; and many more, who understand, and have a sense of a great deal more than they are able to express: but that will easily be discern'd by any prudent persons, who have to deal with them in their spiritual concerns: Notwithstanding I still insist upon this, that there is no one of Expe­rience, Judgment, and Sincerity in the Work of the Ministry, but will confess things generally stand as I have stated them: It is the great complaint in which we all joyn, and under the apprehension of which we mourn, that the sense of God and Religion is grown a very rare thing in the world. This then be­ing admitted as a truth (as, upon common experience, considering particularly the practice and state of the Age, it must be) that even the generality of those who profess to be concern'd in Religion (or to make Religion a great part of their business in life) are only imployed [Page 103] in some outward Offices and parts of it, or haply some empty preten­ces to it, being in the mean while very ignorant, what the due effects of the Power of Godliness are, and unaffected or unexperienced in, and for the main unsensible of, the me­thods by which Godliness obtains power over men, it follows, That the great business of the generality of men in the matter of Religion at pre­sent is, fairly to raise and maintain a Form of Godliness; which was the first part of the Charge.

§. 3. And from the same Evi­dence, the Second Part is is most ea­sily conclusible: For if common and sad Experience speak the gene­rality of those who profess Religion to be of such temper, as said, and that there be on all hands few (com­paratively) who have a real sense of Godliness, certainly few there needs must be, who are careful to live con­form to the Christian Law or Rule; for without such sense, and it deeply [Page 104] too imprinted on, and daily kept alive in, the heart, this never will be done.

And again, if of the multi­tude of Professors on all hands, as above, very few (comparative­ly) understand what a Christian Frame and Spirit mean, and, we will add, as little value it; if fur­ther, they understand not the ways of getting or keeping the same (all which are partly evident before, partly consequent upon one ano­ther) then must the getting and keeping such Spirit be the Care and Exercise of very few (comparative­ly): forasmuch as it cannot be con­ceived, men should make that mat­ter of their Care and Exercise, which they neither understand nor value. Nay (which reduces the paucity yet to a narrower compass) too ma­ny of those, who have knowledge enough to qualifie them for this temper, are wanting in their dili­gence, both to get and keep it, that [Page 105] is, they maintain not a constant and conscientious endeavour of Conformi­ty to the Christian Law.

Wherefore the gaining and keep­ing a true Christian Spirit, and living conform to the Christian Law or Rule, is the Care and Exercise of very few; which was the second part of the Charge. And so, what the Apostle foretold of the last days, ap­pears to be sadly verified in these, The generality have a Form of Godli­ness, but deny the Power of it.

§. 4. I know it will be pleaded, in mitigation of this guilt, that much of it is due to Ignorance; for so, it will be said, it has been argued in the Proof. Now it will be hard to plead mens Ignorance to be matter of such dreadful Guilt, when Igno­rance ordinarily imports rather In­firmity.

I answer hereto, though I made use of the multitudes ignorance in Spirituals, as what seemed to me the most obvious convincing argu­ment [Page 106] to prove the Age generally ve­ry guilty of Formality; yet it will not follow that all the Formality of the Age, much less all the Sin that ac­companies and flows from it, pro­ceeds from Ignorance. There has been enough said above, of oppres­sing Conscience, overpowering its di­ctates, and holding the truth in un­righteousness, to take off such trifling excuses and extenuatory Plea's as these.

Besides, though it were admitted, most of our Formality did come from the peoples Ignorance; yet the Que­stion will be, Whose fault is that Ignorance? These very persons we charge, have knowledge enough to set up and maintain a Form of God­liness. How came they by that knowledge, but from the Gospel? And does not that Gospel most plainly present unto us the whole Christian Faith and Law; and that with Evidences sufficient to persuade the Belief of the one and enforce [Page 107] the Practice of the other? Doth it not require us, to try our selves and actions thereby? In a word, Hath not this, the Grace of God bringing Salva­tion, appeared [or been made mani­fest] unto all of us? Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godlily in this present world? Can there be found on Earth such an Enemy to the empty Form of Godliness, or such an instrument to convey the Power of Godliness into mens Hearts, as the Gospel? If we are ignorant therefore, and, being ignorant, for­mal and sensless in to the bargain, the greater is our Sin: Our Igno­rance is, and needs must be, volun­tary and chosen: so must our unbe­lief, our heedlesness, our unconcerned­ness, our formality and our very de­nying the Power of Godliness: And whether we have run into this guilt through sloth and negligence, or per­verseness and obstinate design, it is but reflecting on what has been a­bovesaid, [Page 108] and inquiring into our own Consciences answerably, and we may fitly take the measure of our stature in sin.

§. 5. Indeed so far have I been from straining truth, in setting forth the guilt of the present Age in this case, that the numbers of those who are guilty are greater than has yet been represented: I have been able to conclude the Charge just, consider­ing only that portion of men who amongst us seem to make Religion somewhat of their business and con­cernment: But how great a part may we find within the pale of the Church, who indeed call themselves Christians, at least are content people should reckon them in to the common number of those, that profess the Religion of the Country, whom truly any man vers'd abroad in the world, would not account, by their manners, to be so much as civil Turks or Heathens. In truth, as the world goes, we must acknow­ledge [Page 109] within our bowels three rates of Christians: We have first Christi­ans only in Name; We have, second­ly Christians in Name and Form; and undoubtedly there are amongst us, if on Earth, Christians in Name, Form and Reality: We have spoken hitherto only of the two later, and, taking them both as part of one ag­gregate and blended body, we have found, upon due consideration, those whom we call Christians in Name and Form (that is, such, who have a Form of Godliness but deny the Pow­er) to be so far the greater number, that we have in comparison of the other, as I apprehend, justly stiled them the Generality; so ample a majority, God knows, do they ap­pear to be! Now though it may be judged, we cannot, with the strict­propriety, say, those who have only the Name of Christians (which are the first of the three sorts) have a Form of Godliness; yet we may safe­ly avow, they do deny the Power of [Page 110] Godliness. If then we add this number to that former Generality we found guilty, How great amongst us will be the total of those who deny the Power of Godliness?

§. 6. Those who think this too severe, I desire with me seriously and ingenuously, without any thing of partiality on the one hand, or of ill-natur'd rigour on the other, to consider a little the publick manners: And we'll begin with the publick De­votions. Such, who are most serious in the Worship of God, full well know, that for the main they appear out­wardly therein rather better than what they are: That is, the wild extravagant thoughts, the Dulness and other disorders, which, to their great grief, infest their Hearts, are not visible in their Mein and Faces: And, proportionably to themselves, they may conclude generally, few or none appear there worse than they are: Now particularly let us reflect upon, or set before our eyes [Page 111] a while, the common Behaviour of people in many of those, which are, or should be, our most solemn Assem­blies: How different is it from what it should be, how unbecoming, and therefore unbespeaking, a sense of Godliness! This, those, who make it most their business, to observe no­thing there but God and their own Duty, cannot often, whether they will or no, but have taken notice of; and let it be reputed but an honest and well-meaning freedom, to represent it throughout. Our Ser­vice, for which all our people gene­rally pretend great Reverence (and it were to be wish'd they would all judiciously pay it) consists of divers excellent and admirably contrived pieces: Now first, as to that part of it, which is properly and strictly Prayers: this indeed perhaps the generality shall repeat (too often heedlesly mutter over) after the Minister; with what understanding appears (commonly) by their re­peating [Page 112] what they should not (the Ministers part, Absolutions, &c.) as well as what they should: I will not speak of their idle gazings, and o­ther vain actions (too plainly utter­ing the abundance of their Hearts) while their Lips are going. Then, the Lessons serve for intervals of whispering or observing Strangers, or their Neighbours Habits, passing Complements, &c. The Hymns and Anthems too generally are attended to meerly for the Musick; and af­terwards somewhile, the business is admiring and extolling the Compo­sition, or passing sentence on the Performers, Organ, or the like: Then for the Sermon, it is scarce well be­gun before some have plainly and designedly composed themselves to sleep; Another sort are employed in censuring and haply ridiculing the Preacher, in idle Discourses, mu­tual Caresses, not refraining some­times Laughter and Sports, not to say downright Buffonry: Let none [Page 113] here misconstrue me; I censure no­thing of the Order or constituted course of our Church Service, which I still stand to to be very heavenly & transcendent, and have elsewhere vindicated both it, through its several parts, and the appointed usage of it; I only here reprove, and, for amend­ment, expose, mens lewd abuse: In plain terms, I beseech some sorts of people, even for Gods sake, that they will make a difference betwixt a Church & a Playhouse, betwixt Gods Worship & an Opera; If Religion pre­vail not hereto, methinks good Man­ners should: Were a person deliver­ing an Errand, nay it may be but telling a set story to a private num­ber of men, it would be look'd upon as an affront, should here two or three, or there as many, be whisper­ing, laughing, or otherwise enter­taining of themselves than by at­tention: Certainly he who reads the Scripture, he who preaches it, comes to the World upon the most [Page 114] solemn errand in the world: Pardon therefore the Language; Let men be Civil to God Almighty,

I may not here conceal, that it is very suspicious, a multitude come to Church with no other ends than those of Vanity and Divertisement, if not worse; Their strange Dresses, their garish Attire, fitter for per­sons whom I will not name than such as come to a Christian Assem­bly; in a word, the whole Garniture and all Accoutrements they come with, many, I mean, even of both Sexes, are such as bespeak them still to study, not to have renounced, the Pomps and Vanities of this wicked world: Would a modest Heathen go more lightly arrayed to their Shews and Games, than many peo­ple do, as they pretend, to the Worship of God and Christ? These things I would not have taxed thus plainly were there hopes by any o­ther way, either of redressing them, or not being (at least through con­nivance, [Page 115] and a kind of base silence) guilty and a partizan in them.

And if this be the state of things at present, in too many, of our most solemn Assemblies for Divine Worship, which, consisting of more choice and cull'd people, must needs have ever in them some numbers, who are grave, serious, judiciously (and no doubt piously) intent, who therefore cannot but by this their demeanour conciliate somewhat of Reverence to the publick Actions, and keep up therein a face of Religion; What then may we expect to find in the Streets and places of common congress for the ordinary business of Life, for dealing, buying, selling, and such like Treaties? What in our Houses, at our Tables and Enter­tainments? What at Meetings de­signed meerly for Pleasure and Jol­lity? Alas! here not so much as a face of Religion very often appears: But on the contrary, Good God! what Swearing, Damning, most dis­mal [Page 116] and newly invented Execrati­ons, as if men were afraid they could not bring themselves and o­thers to Hell soon enough? Again, What Rioting, Excess of Drinking, what Chambering, Wantoness, glo­rying in Sin, making provision for it? What trepanning Innocents into Sin, reproaching Sanctity, scoffing at all Religion and Religious? These things are too grosly observable a­mongst some; Amongst others, what sly Falsness, what studied Dissimula­tion, Malice, Treachery, Slanders and (where Slanders will hardly stick) Calumnious censures and jea­lous suspicions dropt? On most hands, God knows, here is so much denying the Power of Godliness, that to good eyes there is little visible, which will well pass for a Form.

I have thus now viewed, and not unjustly represented the publick manners (for much more might have been said with truth) both in sacred and common transactions: All being [Page 117] put together and weighed, and it being also considered, that without Reformation (whatsoever God at present does for us, or however we may for the future flatter our selves) nothing but publick Ruin, or an overflowing Scourge, can be the end of these things; I will pro­fess, that I cannot think any rea­sonable person will judge either my Charge or Proof to have been too severe.

§. 7. But I will withal desire, that it may be remembred (what has now been, not seldom, suggest­ed) that the Design of these Papers is not fruitlesly to accuse and brand the Age, much less to gratifie a cen­sorious or ill-natur'd humour, in in­veighing at any thing unpleasing to me therein, but only to stir us all up to judge our selves, that we may not one day be judged and condemn­ed of the Lord; to awaken such a­mongst us who have a name that they live, but behold they are dead: [Page 118] at least to contribute, or cast in, these poor Mites which were in my hand towards the Healing that Drowsie Evil our Nations labour under in the matter of Religion. And whereas in compliance with such design there are but two things (that I can think of) remaining yet untouch'd, name­ly, first, to represent how little satis­factory a Form of Godliness should be to any one, and secondly, to give some Advice for Advancing the Power of Godliness, the next Chapter shall treat touching both, for the further compleating the whole.

CHAP. V. Endervours for Redress.

§. 1. FOr the Dissuading men from resting in, or satisfying them­selves with, a Form of Godliness, in matter of Religion, if men would but be brought to think, little more need to be said, than has been: Some things sufficiently expose themselves: meerly to have view­ed what a Form of Godliness is, a man would conceive to be a suffici­ent Dissuasive from resting in it: I [Page 120] would desire therefore the Reader to recollect (or to peruse again and seri­ously consider) what was discoursed in the beginning touching this Sub­ject; that a Form of Godliness is made up only of some empty Pre­tence; and bold Claims, of some su­perficial vainglorious and fallacious Practices: Let him then think with himself whether he can force him­self to love or like a person of such a Character as there represented: Is it amiable, to be a pretending Smatterer in Religious Knowledge? To profess, I believe those things to be my Felicity, which, I know, I never concern my self for? To pride my self in false Gists? To strain at Gnats and swallow Camels? To talk of and make a stir about the true Church, when really I am of none, and perhaps live like an Heathen, if not worse? And so of the rest. Cer­tainly a man that can but get leave of himself to think, will soon loath this Character, and himself if de­serving [Page 121] it. But the better to ensure success, we will descend to some more particular and, if possible, more effectual considerations.

§. 2. And first, let it be consider­ed a Form of Godliness alters not a man one jot, as to his estate God­wards: It neither avails him to the justification of his person (that is, the Pardon of his Sins) nor to the San­ctification or changing of his Heart; Behold the days come, saith the Lord, that I will punish all them, which are circumcised, with the uncircumcised: and the reason is added, for all the (circumcised) House of Israel is un­circumcised in the Heart. Jer. ix. 25, 26. And these days undoubtedly are all along the Gospel state, under which Circumcision availeth nothing nor un­circumcision, but the new Creature (Gal. vi. 15.) or Faith working by Love (chap. v. vers. 6.) which is plain­ly the Power of Godliness: A Form of Godliness then removes not the Guilt of Sin: Neither doth it put, [Page 122] or work, in the man any real San­ctity or spiritual Excellency: A man may be, in a manner, as vitious as the Devil, the World and his own Lusts can make him, and yet for all that have a Form of Godli­ness: They were so in the place whence we had the Term (2 Tim. iii. 2, &c.) Lovers of themselves, co­vetous, proud, Blasphemers, Traitors, &c. yet, having a Form of Godliness. Now me thinks this is a dreadful and wounding consideration, when a man shall descend into himself and see, I have been thus and thus long a Professor of the Christian Religi­on, but I am as far from the Par­don of any one Sin through Christ, as I was the first day I knew or heard the Name of Christ; I am also still a graceless wretch; I know my self thus and thus wicked, and devoid of all Christian Virtue, which yet I have a long time hypocriti­cally and impudently pretended to: Can any man, who has one grain [Page 123] of the Belief of a God, or even of common Ingenuity, in him, content himself in such an estate?

Secondly, As a Form of Godli­ness alters not a mans estate here, so neither will it operate to any fu­ture Reward to him: Let a man take never so much pains in the most excellent Practices, which can accomplish a meer Form of Godliness, and, after all, he may sit down and say with himself, Verily I have my Reward: I have all the Heaven I am to look for: These were we know our Lords words (Matt. vi.) touching those famous people we have heard so much above of. They gave Alms, they prayed, they fasted (all materially great good Works) and they took care the World should know all these their Virtues, and that they might appear unto men; What now was their Reward? They did appear; men took notice of their Acts, and the ignorant generality perhaps be­lieved [Page 124] the Actors to be pretious good men; These persons there­fore had their end, and here was their Heaven. Now is this an Hea­ven any man would be content with, would be thus put off as to a future happiness? surely we would not.

Thirdly, Whereas it is pretend­ed, and indeed is a great Truth, that there are some cases, wherein nothing can stand us in stead, or ad­minister any comfort to us; but Re­ligion; I say, a Form of Godliness, in these cases, will be so far from af­fording any comfort, that contrari­wise the reflecting on it will prove the greatest torment imaginable, and even the Beginning of Hell­pains: These cases we may conceive chiefly two; (1. ) Any dreadful com­plication of outward calamities; as when Estate, Health, nay even Friends, and those of our very own flesh and blood, may fail us; as it was with poor Job, stript of all. [Page 125] Now what had he in that case to comfort him? Lord (Job. x. 7. ) Thou knowest that I am not wicked. And (chap. xxiii. 10, 11. ) He hath tried me and I shall come forth as gold. My foot hath held his steps, his way have I not declined. Again, Chap. xxvii. 6. My righteousness I hold fast and will not let it go; my heart shall not reproach me as long as I live. Here was Godliness indeed in Power, and this was his comfort and support. God knows, saies he, and my heart knows, I am no hypocrite, or only outside Saint. But will a Form of Godliness, should a man fall into such case, and have need of re­fuge thereto, yield him any such support or solace? No certainly; rather quite contrary: Let one, who has it, be supposed in such case to reflect upon it, himself, and state: His heart must needs tell him, I am all outside; I have thus long profest Religion, but my business has been all along only to keep all [Page 126] fair before men; before God and my own heart I have been still an Hypocrite: And now my Wicked­ness has found me out, and the ven­geance of God arrested me for the satisfaction of his abused Grace and Patience. A sad result (God knows) of Religion.

But suppose our way should be more smooth, and we, through the main course of our life, escape any such disasterous state; yet (2.) The Deathbed or dying hour will come, and both then and at Gods dread­ful Tribunal, nothing can support us, but the comforts arising from pure Religion: These indeed may; as in the case of good Hezekiah, when he had received the message of Death: Remember now O Lord, I beseech thee how, I have walked be­fore thee in truth and with a perfect heart, and have done that which is good in thy sight. Isai. xxxviii. 3. And of blessed St. Paul: I am now ready to be offered up, and the time of my [Page 127] 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. 2 Tim. iv. 6, 7, 8. The answer of a good conscience before God, and the prospect of an instant blessed state will support a man when his flesh and strength and life fail him: But will the reflexion on a Form of Godliness then stand a man in this stead? God knows, clean contrary: The formal Christians Conscience will then tell him, Thou hast been all thy days but at best a guilded Hypocrite, and now awaits thee nothing, but a portion appointed amongst Hypocrites, where shall be wailing and gnashing of teeth. Matth. xxiv. last. Thou hast perhaps cheated men, and en­deavoured to cheat God, but thou hast certainly and irremediably cheated thy self, and now must go to that flaming Lake, where eter­nally [Page 128] is to dwell whosoever loveth and maketh a lie: for but one con­tinued Lie indeed has all thy life and Religion been: Thus will the immortal Worm then begin to gnaw, and fill the brest with fire, which shall never be quenched. Now let all men duely consider this beforehand, and think if a Religion whose returns or results upon our refuge thereto for comfort, will be such as these, ought to be satisfacto­ry to them.

Lastly, Let it be laid to heart, how dishonourable and vile, a meer Form of Godliness is, in point of Re­ligion, if considered under the cha­racter it justly admits. We read (2 Cor. xi. 14.) Satan himself is trans­formed into an Angel of light: whence I may reasonably argue, Can Sa­tan himself, if he were to appear and converse amongst men, trans­form himself into an Angel of light, that is, appear as pure as a blessed holy Angel? then certainly could he our­do, [Page 129] in a Form of Godliness, the ex­actest Practist ever engaged therein: Now would a person that calls him­self a Christian, content himself with such a Religion, as good an one as which, or perhaps much a better (as far as the Devil is more expert in the Arts of Hypocrisie) Satan him­self could have at pleasure, if he were to be incarnate? In the name of God then, let each mans Soul abhor to rest in, or satisfie himself with, a meer Form of Godliness, in­asmuch as the most accomplisht kind is no better.

§. 3. We will now suppose all, whose Consciences tell them they are guilty herein, really to dread, either being found at last, or at pre­sent continuing, such. It therefore now only remains to consider, How Godliness may be asserted into its Power over our Lives and Hearts, or What Directions may be given to this purpose.

And the Method or several Gra­dations, by which Godliness obtains such power, having been above so largely and plainly stated, whoso­ever will reflect thereon and proceed thereby, cannot be much to seek in this behalf. Yet lest any should think that discourse to con­tain only too general matter of Di­rection, and not suiting or answer­ing sufficiently their spiritual needs, I shall, with regard to each of those several steps, in which we above in­sisted, set down such particular Ad­vises, as I hope may reach the case of the meanest of those who are re­ally desirous Godliness may have its power over them.

It was said then, The First step to the Power of Godliness, is a Due understanding of the Doctrines of Christian Faith, and Laws of Chri­stian life: such understanding there­fore must be endeavoured by the meetest means: God, we know, has for this purpose appointed the Mi­nistry [Page 131] of his Word: to this therefore we must constantly and conscienti­ously attend, and that with teach­able and humble hearts, As new born babes desiring the sincere milk thereof that we may grow thereby. 1 Pet. ii. 2. Besides this, some parti­cular persons may haply have other private advantages, namely, pious and intelligent Friends, good Books, and what else is of like nature; all which (so as not to withdraw from, or undervalue, the publick mini­stration of the Word (the primary means by God appointed) we are, according as we have them) dili­gently to make use of, till we have furnisht our selves with a compe­tent stock of Christian knowledge. Only it is to be remembred here, endless reading and voluminous study in this case is not necessary: There is a wide difference betwixt study­ing Christianity and studying Divi­nity: betwixt treasuring up know­ledge enough to save my own Soul, [Page 132] and besides that, furnishing my self with such a measure, as may suffice both further to adorn mine own, and conduct many others: They, who are concerned to be on­ly sincere and honest Christians, will do well to content themselves with the certain, plain, and undoubted points of Christianity, conteined in our Creed and the other common grounds of Catechetical Doctrine, which are neither exceeding nume­rous, nor (as they are, and ought to be commonly explained) very difficult; being both designed and fitted by God for plain men, and at first preached by such. We know whose Character it is to be Ever learning and never able to come to the knowledge of the truth. 2 Tim. iii. 7. And we may observe, when persons of ordinary education and condition grasp at more than an usual and plain stock of knowledg, they are oftner confounded and a mused into whimsies than built up [Page 133] unto Holiness and Salvation. The clearing therefore to themselves true and plain notions of the Do­ctrine of Christian Faith and man­ners, by such means as these menti­oned, must be their first endeavour who would set up the Power of God­liness in their Souls.

Secondly, (Proportionably to what has been above laid down) Their next care must be, to root in them­selves a deep and cordial perswasion of the truth of the Christian Faith (especially in such main points first, as those before, under this head, in­stanced in) and so of the most indi­spensable obligation of its Precepts. This, as it is the most difficult, so most necessary part of the whole work; and therefore requires our greatest Labour, Thought, and Assi­duity: And for the effecting hereof, as in the other following points, so in this, there will be some Directi­ons Peculiar, others Common to this with the rest ensuing: The Com­mon [Page 134] ones will come most fitly, in the close of the Directory part: As to what is more peculiar then here. (1.) We must endeavour to treasure up in our Memory (or, if we are able, for help of our memory, in writing) the weightiest and most pressing ar­guments we meet with in our course of Attending the Ministry of the Word, or which we can find out by reading or other enquiry, touching the Existence (or real Being) of God, of the Ʋnseen World, and of the Life to come: of which points, if the heart be once truly perswad­ed, all other grand Necessaries will easily follow. To come as closely home as may be: Let me consider with my self, Have I at any time heard any thing urged, to prove God is a most real Being, Religion a most serious matter, the World to come of the greatest importance any thing possible can be of, &c. Have I, I say, at any time heard any thing urged to prove these or the like [Page 135] points, which has made any impres­sion on my mind? If I have, let me recollect that, and seriously re­flect upon it, and in the end trea­sure it up in my memory, as a most pretious Jewel: If I have not, let me enquire by all means I can, and not rest till I have found some such Evidences as may fix the be­lief of these principles in my Soul: I shall, upon enquiry, find some proofs hereof there are Within me, which I ever carry about with me, and cannot be rid of; Others With­out me. Within; The Dictates and sense of my own Mind and Consci­ence, whensoever I am serious, and intently thinking on these things, importunately inculcates to me they are truths: I find I cannot but fear a God, or unseen Power, and be apprehensive of a Future Estate: I cannot judge that I came into this World to be afer Death equal to an Hog, or to the Beast that perisheth: Whether I will or no, my mind [Page 136] does upbraid me with some actions of mine and call them vile to my face, others it commends and is pleased with reflexions upon: A difference it does put betwixt Good and Evil: These and other attesta­tions to Religion I may meet with from my own brest. From without; This glorious Fabrick of Heaven and Earth (which must as surely have a Maker, as the House I dwell in had a Builder) The course of Na­ture (and Providence) which I can­not force my self to believe goes all by chance. (For I see much meaner things, none of which go so) with diverse other points but moderately attended to and considered, will lead me to acknowledge the Eter­nal Power and Godhead. I must not here digress upon this copious sub­ject; Only one thing I may not o­mit: A particular recollection and observation of Gods Providences to our selves in person, through the whole course of our lives, how we [Page 137] have been endangered, and how re­scued and preserved, how all along sustained, how sometimes our sin hath found us out, at other times how our Prayers have been answered, and our Obedience been owned and rewarded; the particular reflexion, I say, on these, and other like points, is a cogent and very moving Proof (ad hominem at least) to imprint in us the belief of the Being of a God, and that he does govern and will judg the World: Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord. Psal. cxi. 43. I may confidently avow, that, as there is no man who lives in the fear of God, but is much in the observati­on and mindful recollection of Gods dealings with him, so it can hardly come to pass, that any man can stu­dy his own outward condition, course or fortunes (as we speak) from his Cradle to his mature age) but he shall find thereby, strongly, [Page 138] raised in his Soul, a sense and per­swasion of the Being Power, Goodness, Wisdom, Justice and Holiness of God: I might not therefore forbear to touch upon this point.

(2. ) Such proofs being thus trea­sured up, let them be frequently me­ditated upon, at least, as often as may be, called to mind; and especially such of them, which have at any time more considerably affected us: On such let our Thoughts more dura­bly dwell; let us improve the im­pression and do what we can by fre­quent and intent thought to settle it indeleble, or ordinarily recurrent, (ever running) in our mind.

(3. ) For the better establishing in our Souls an hearty belief of the principles of Godliness, it will be ve­ry ncessary, that we forthwith a­bandon, and in our practice eschew, whatsoever we know or so much as reasonably suspect, to be sinful. For the allowing our selves in any such things makes it seem our inte­terest [Page 139] that Religion should be false; and then, as if in our own defense, we shall be inclined to believe so, or, which is much the same, wish it were.

Lastly, Where such perswading the heart of the principles of God­liness is designed, No Doubt, at any time arising in the heart, must be en­dured any longer, than till the first opportunity we can find of satisfa­ction: And if we cannot by Thought, Reading, Prayer, or ordinary Con­verse, satisfie our selves, let us spee­dily repair to such Spiritual Guides, as may succour us: The neglect of hereof, in other cases as well as this, within our Church, is a very great fault, and much prejudices the Pow­er of Godliness amongst us. Other more common Directions, useful in­deed in this point, yet no less so in those others following, will be sug­gested in their place. And thus far briefly, as to that most important concern towards Godliness, of the establishing the Belief of its Princi­ples in the heart.

It was said above, in the third place, That both such Knowledge and such Persuasion, as described, might be frequently of little Power to Godli­ness or an holy Practice, unless the Mind, in the particulars of life, be kept attentive to both: Correspon­dently then herewith, all means, which in Christian prudence we can find out, must be used to keep alive in the Mind a sense of these Princi­ples, or (which is the same in other words) to keep Conscience, in the particular conduct of our actions, attent to them. And I can think of nothing more proper hereto, than the frequent awakening in our Souls the thoughts of them. (1. ) By a constant Observation of the due re­turns of our more solemn Devotions: Omit none of the stated times of Prayer, nor any of the main parts of which thy Devotions ought to consist: Particularly, I do and must suppose, that our daily solemn De­votions, as one main (integrant) [Page 141] part of them, do contain an Exami­nation of Conscience touching our late past actions, and touching the very present state and temper of our mind: This I would have, in its season, on no accounts whatsoever, omitted by him who would keep or have his Heart under the Power of Godli­ness: And most especially, let care be taken, the Heart still be engaged in Prayer: We should never con­tent our selves with the offering up verbal supplications: Though indeed our Prayers cannot, when solemn, be ordinarily without words, yet they must never consist of them a­lone: And the engaging the Heart in Prayer will stamp such a consi­derative state upon it, as will be sure to last some time after. (2. ) By frequent Elapses of the Soul towards God in an ejaculatory way. This kind of Prayer a man may be at, without others observation or inter­ruption to himself, in the midst of Business, or in the midst of Com­pany; [Page 142] And it is of singular use to keep alive a sense of God and our Duty in the Heart: and that both by Impetrating or deriving upon us the Assistances of his Grace, and even by disposing or sometimes determining our minds to that which should be their constant bent.

I will only add hereto, that they, who will be godly in good earnest, must exercise themselves to set a bound to their desires of this world: They must learn to know when they have enough; and finding them­selves sufficiently provided for their own and theirs passing honestly and decently through this world, they ought to look upon it as every way their Interest to put an end to their solicitude of getting or amassing up more Wealth: Our Baptismal Vow, one should think, ought to be re­puted obligatory to us all, for so much renouncing the world as this comes to: And the primitive Chri­stians, [Page 143] we cannot but be sensible, did much more; They left all, they gave over not only getting but pos­sessing. Now the plain & imme­diate consequent hereof would be, that a vast part of our worldly bu­siness would cease, our minds would be discharged of a great deal of that care and thoughtfulness about many things, which night and day both puts and keeps Heaven, our Duty and the concernments of our Souls far from us: We should be vacant to a serious godly temper, and to consider before we act; in a word, we should be at leisure to be consci­entiously holy. And they who will not be persuaded hereto, let them consider, how they will acquit themselves of that Guilt our Lord has warn'd us of, in choaking the good Seed with Cares and Riches and the Pleasures of this life (Luk. viii. 14.) together with the lusts of other things as St. Mark adds? (Mark iv. 19.) 'Tis certain, we cannot serve [Page 144] two Masters, God and Mammon; and it were well if some men did not go about to divide themselves be­twixt more: but such mens Religi­on is in vain: Indeed men never can be religious, as long as daily and hourly, they are intent on this world: Such groveling temper de­bauches Conscience, expectorates or banishes out of the mind all due attention and consideration of reli­gious Principles.

Lastly, in compliance with what was said above touching Endeavors to habituate our selves to constant conformity to the Christian Law, all care must be used to quicken our selves to such Endeavors. To this purpose it will be very useful to be much and frequent in such Thoughts as these.

1. That, in Gods account, incon­stant or partial Obedience is no Obe­dience. Whosoever shall keep the whole Law, and yet offend (allowing himself) in one point, is guilty of all. [Page 145] For he who said, Do not commit A­dultery, said also, Do not kill. Jam. ii. 10, 11. In whatsoever we knowing­ly neglect or violate our Duty, we cast off the Fear of God, and break all that is sacred in our obligations to him: Therefore he never esteems he has our Hearts, except he have them wholly: and though he does gratiously overlook our Infirmities and Slips, yet when at any critical seasons or in any particular instan­ces we indulge our selves in depart­ing from Him and our Duty, this is so direct a preferring (for that time) others before him, at least so mature a bringing, in to our Hearts and Services competitors with him, that he will never endure it. If any man draw back, my Soul shall have no pleasure in him, (Hebr. x. 38.) is the Sentence in case the of habitual and persisting Partiality. Let it be fur­ther considered,

2. That all former study and pains to gain Knowledge, to bring the [Page 146] Heart to Belief and Attention, is but lost labour; nay these very ac­complishments themselves, suppose they were attain'd, are but frivo­lous, without this constant and uni­form endeavor of Obedience. 'Tis this alone which can break off the old course and custom of sin, disen­gage us of ours Chains, make Ho­liness both easie and pleasant, ad­minister matter of Comfort to us in our reflections on our selves, and in a word, avail us when we come upon our great account at Gods Tribunal. The best undoubtedly have had many falls, but if a mans Conscience can say, I have honestly endeavoured in all I knew, to walk uprightly before God, though in many things I have failed, this answer of a good Conscience, through all the particulars suggested, here and hereafter, will, through the Bloud of Christ, ease and support me, and nothing without this will

[Page 147]3. Nay the former accomplish­ments of Knowledge, Belief, Atten­tion to our Duty, will, without this, not only be unavailable to our Be­nefit, but most dreadfully operate to our greater Guilt and Wo, they will render our Sins out of measure sin­ful: For what can more inhance or heighten mens Crimes, than that notwithstanding their Knowledge, Belief and actual thought both of their Christian Duty and Obligati­ons, they have ordinarily allowed themselves in unchristian practices? For Sinners of such a rate as this, if for any, is reserved certainly the Blackness of Darkness, and Judgment without Mercy.

But it is to be hoped, these and other like considerations, if much in our minds, may quicken us to an impartial endeavour, of conforming all our Actions to the Christian Law: And such endeavour, main­tained and persisted in, will no doubt through Divine Grace succed [Page 148] and take effect: Frequent acts of all Christian Virtues will be exerted, many good Works done, the Habit of a new Life attained, and Holi­ness become natural to us: That blessed temper also of habitual Seri­ousness, Tenderness, and Heavenli­ness, will soon follow in course, and so Godliness will both obtain and hold its due Power.

Especially, if to the Practice of these more particular Directions we add a constant, devout and wise Ʋse of those general means which God hath appointed, as well for the im­planting as growth of Grace in our Hearts. Those means are well known to be Prayer, the Ministry of the Word, and Sacraments, to which we must join Meditation: All these, I said, we must use (1. ) Constantly, that is without omission or neglect of them in their due season. (2. ) De­voutly, always endeavouring to come to them with due temper, and then engaging our Hearts in [Page 149] them. And (3. ) Wisely, remem­bering our Christian wants and ap­plying these as the outward means which God has put in our power, and whereby he has commanded us to address our selves to him for all Grace and Aids we can want. But it may not be amiss to touch in a word or two upon each parti­cularly.

First, As to Prayer, both publick and private: As we would either bring or keep our Hearts under the Power of Godliness, let none of the stated opportunities of it be negle­cted: And when we come there­to, let us before we open our Mouths, set God before the Eyes of our Soul, as then more especi­ally present, and take care we seek to him with our Souls and all that is within us: Now to the end we may manage this spiritual help and office wisely, let us (because we apply it at present as a way or means to the Power of Godliness) [Page 150] let us, I say, remember in what of the particulars, so often mention­ed, we are deficient, or whether not in all: Do we want Knowledge of what we are to believe or do, in order to Salvation? Let us earnest­ly supplicate to God, that he will inlighten our minds, strengthen our powers, assist and bless our endea­vours after the Knowledg of the Ho­ly. He giveth Wisdom liberally to all who ask, and upbraideth none, Jam. 1. 5. Do we know enough, but find it difficult to believe? Faith is the Gift of God: Let us beseech him, he will both furnish us with more pressing Evidences of his Truth (than haply are yet to come to our knowledge) and more deeply affect our Hearts with those we have, that being truly persuaded in our whole Christianity, our Faith may never fail. Do we want at­tentive and heedful Minds? Let us beg of him, that he will both set and keep his Law ever before us, [Page 151] and write it in the Tables of our Hearts. Do we want Diligence, Re­solution and Christian Strength for endeavouring to do what we see and believe we are obliged to? Let us beseech our heavenly Father to quicken us, by the Fear and Love of himself, and to enable us by his Power from above, that we may walk before him with a perfect Heart, having respect unto all his Commandments. Finally, do we want the Christian temper above described? Seeing it is God, who turneth as he pleases, and fashion­eth the Heart of man within him, let us never forget daily to impor­tune him that he would both create and establish in us a right Spirit, even such which may be according to his own Heart. Thus used, we shall certainly find Prayer a most ad­mirable and effectual means to the setting up and maintaining the Pow­er of Godliness in our Souls.

2. Of the Ministry of the Word, I [Page 152] have already spoken, in part, and as it is a means of Knowledge and Faith particularly. The constant, devout, and discreet attendance thereon will also certainly mightily operate to a considerative heedful state of mind, to honest resolutions and Endeavours of Integrity or walk­ing in all good Conscience before God, and in a word, to the due Christian temper. Hereof the CXIX. Psalm is, in a manner throughout, an ample proof. And,

3. No less must I say of the Sa­craments. Reflecting upon our own Baptismal Vow, when we are present at the Baptism of others, and fre­quent renewing it at the Lords Table, as it leads us to a more strict, so­lemn and mature examination of our selves, so certainly above all o­ther means strengthens the Interest of Godliness in our Hearts: I may confidently say, one great reason of the Christian multitudes not liv­ing in better Conscience towards [Page 153] God, is their having been accustom­ed to so much neglect of the Lords Supper: The Bloud of Christ would both warm and aw mens Hearts.

4. But we cannot always pray, hear or communicate; think or medi­tate we may oftener: And this ought to go in conjunction general­ly with all those other Duties: A man never prays as he should, ex­cept he spend some thoughts before­hand in examining his Conscience: the same may I say much more of receiving the Lords Supper; this un­doubtedly requires more thoughts foregoing: And very little will be our Benefit by hearing except after­wards we recollect and by some Meditation endeavour to fix upon our Spirits what we have heard most touching our own condition: I may not stand here to discourse, that Meditation is either occasional or solemn: Both of them certainly in their season ought to exercise eve­ry Christian as he is able to employ [Page 154] himself therein: But occasional and transient thought as we may be oftner at (walking, travelling, busi­ed about outward affairs in the world) so it will concern us more frequently to apply as a means to quicken the Power of Godliness in our Hearts. We know who makes it a part of the godly mans Cha­racter (as it is indeed his great pre­servative against both the Counsels of the ungodly and the Way of sinners) that he meditates in the Law of the Lord day and night: It was accor­dingly very much Davids own pra­ctice, as we may observe through the whole Book of Psalms; many of which were certainly composed (in part or in whole) by him upon his Bed by night, as well as others by day: And it were very well if more of the waking part of our re­pose were spent in communing with our own Hearts and God upon our Bed: Then generally, we are or may be still and free from outward [Page 155] disturbances: But as men that are wise in this Generation, employ and catch all seasons of getting, so should those who are or would be Chil­dren of Light, all opportunities for holy thought, as being singularly serviceable to the Power of Godli­ness. And thus as to the private Directory part, both particular and general.

§. 4. Something may be done as to the Publick (and for propagating the Power of Godliness in others, by Magistrates, Ministers, Parents, or Heads of Families. First, All these sorts of men might happily join in promoting the due Observation of the Lords day: Magistrates in awing and driving Idlers, or such whose Devotion leads them not, to Church, Morning and Evening; Ministers, in being diligent and zealous in the discharge of their Duty, discreetly suiting both their Sermons and Ca­techisings to this end of affecting mens Hearts with the Power of [Page 156] Godliness, and as they see fit, com­plying with such methods as those above propounded thereto; Parents and Masters of Families, in being aiding and assistant to the Magi­strate and Minister, in seeing their Children and Servants duely and orderly frequent the Church, come, as required, to Catechism or the Sa­crament; or, in case they do not, first warning, reproving and, as need requires, threatning them, but where this is in vain, calling in the Magi­strates help to punish such Offen­ders. If this course do not suit all places, by reason of the thinness of Magistrates in lesser Parishes, the Ministers and Churchwardens con­scientious discharge of their Duty in giving warning to the negligent, that if they reform not, they must present them to the Ordinary (which would suddenly redress (what some so much complain of) the want of Discipline in our Church,) and in case they do not reform, actually [Page 157] presenting them, would undoubted­ly much contribute to the reme­dying the publick evils we tax: For by these means all sorts of persons would be brought to the publick means of Grace, Knowledg would be encreased and thereby the Power of Godliness would insinuate it self in­to the Hearts of a multitude who live now as without God in the world. Thus as to what these Or­ders of men may do jointly.

Severally also, no little advance, in this design, may each of these in their places make. I will suppose I need not tell the Ministers what they may do, as well by a discreet and conscientious diligence in their Duty generally, as especially (1. ) By conscientious Catechising the young, openly in the Church (as required by Law) and so in the hearing of the aged. (Under the name of Ca­techising I comprehend the practi­cal explaining and applying to the capacities of the meanest, the Prin­ciples [Page 158] of Christian Religion, out of, and according to. the Catechism.) (2.) By private Visits and Admo­nitions. (3.) In taking care, all of their own Family be respectively examples to others.

And as to Parents and Masters of Families. (1.) The setting up and maintaining the daily Worship of God in the Family, as it would otherwise derive a Blessing upon the Family, so it would certainly by degrees im­print a Reverence and Sense of Re­ligion on the minds, even of the youngest, as they grow up. (2.) The taking care not only that all who are young, but all who are igno­rant, learn their Catechism, the keep­ing them some part of the Lords day and great Festivals (out of Church time) in reading the Bible or other good Books, or else in attending to such as can read, and, if possible, the taking account of their Behaviour, Attention or Proficiency at Church, would be more beneficial in this be­half [Page 159] than easily imaginable. A very deplorable thing it is that a Family should have nothing of religious Of­fices amongst them, but only what they have in common with the rest of the Parish, one hour or two in a week, at Church: yet God knows how many thousand Families there are amongst us that have not; and this no doubt is one reason why the Power of Godliness thrives no better. I have thus briefly and familiarly set down what I think fit to say here, as to those obvious methods by w ^ch the Power of Godliness may be promoted publickly or amongst the multitude.

§. 5. But publick or Ecclesiastico-po­litical methods were not the design of these Papers, which, as is plain by their Contents, were calculated for mens private selves, to be an help where­by each man might be able to see whether he has any thing of real Religion in himself, and if he have not, how he might arrive thereat. And this certainly is one of the [Page 160] most likely and incomparably the best way to the Reformation of the Christian world, that each should a­mend one, namely himself. For when many particular persons have done that (all virtue being diffusive, and Religion, which is the greatest, most so) their own Hearts will naturally prompt them by all sober means to instill into all within their sphere that spiritual sense and life they feel in themselves: There will be less Pragmaticalness, Pride, Ostentation, Calumny and ill Nature in the world; more of real Seriousness, Peaceableness, Humility, Charity and conscientious exercising our selves to good works: that is to say, the true Power of Godliness will more prevail. And the Good God make this plain hearty Dis­course in some measure effectual to to the blessed end it pretends, and was cordially by its Author design'd for!