our Ways as to turn our feet unto God's Testimonies Which God of his Mercy grant for the sake of our blessed Redeemer Jesus Christ our Lord. SERMON III. 2 TIM III. 5. Having a form of Godliness but denying the Power from such turn away THIS know saith St. Paul Ver. 1. That in the last days periolous times shall come because of the wickedness of Men as he goes on in the second Verse for Men shall be lovers of their own selves covetous proud boasters blasphemers and all which he comprehends under one Character in the words of the Text Having a Form of Godliness but denying the Power And this is the chief Reason why the times would be so perilous because the greatest part of these wicked Persons should conceal their Crimes under a Form and shew of Godliness Were they professedly and openly wicked there were some Ingenuity even in their Impudence because they could not be tax'd or upbraided with Hypocrisie Were they covetous proud blasphemers without a shew of Zeal and pretence of Religion then all Men might plainly discern and detect them Psal 55.12 and from an open Enemy I would have hid my self says David Shelves and Quicksands that have Lights always burning to discover them by are the more easily avoided and we are forewarn'd against the Dog that barks first But these Deceivers of whom St. Paul speaks have a fair and glorious outside tho' they are foul within These workers of Iniquity cry Lord Lord and are great Professors of Religion They put on the Form of Godliness tho' they deny the Power thereof and therefore they have the greater Sin From hence it is that they are the more dangerous Company and we have the greater Reason to observe the Caution laid down in the Text from such turn away Having a Form of Godliness but denying the Power from such turn away From these words I shall shew I. What is here meant by Godliness what by a Form and what by the Power of it II. That we may have a Form without the Power of Godliness III. How we may discover whether we have the Power of Godliness or else only the Form of it IV. And Lastly how far we must turn away from such as have only the Form but not the Power of Godliness 1. What is here meant by Godliness what by a Form and what by the Power of it Godliness in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a devout and sincere Worship of the only true God in Spirit and in Truth both inwardly and outwardly according to his Word Or to describe it more fully and expresly 1 Tim. 1.5 'T is an earnest Love of God out of a pure Heart and a good Conscience and Faith unfeigned whereby we are incited to glorifie God and to do good towards Men So that in this one word is imply'd our whole Duty towards God and Man This is express'd by St. 1 Tim. 2.2 Paul by leading a quiet and peaceable Life in all Godliness and Honesty 1 Tim. 4.8 This is that Godliness which is profitable unto all things and has the Promises of the Life that now is and that which is to come By a Form of Godliness is meant an outward Resemblance a colourable shew or likely appearance of Godliness when a Man puts on the Face and outside of Religion Acts and Mimicks it so well as to deceive and impose upon those who converse with him who judging according to the outward appearance believe him to be an honest holy and religious Man tho' in truth he is nothing less He may not only deceive others but delude himself also and be confidently perswaded that he is the Child of God and one of the chief Favourites of Heaven when indeed he is a Servant of the Devil and a Firebrand of Hell And in truth the Form must be like the Pattern or else it is no Form at all for we do not say a Picture or Statue is such a Man's Picture or Statue unless it bears a lively Resemblance of his Looks and Person Thus a Form of Godliness must be such a shew and outside of Religion as is of the same hew and complection with true Religion and a lively Portraicture of it tho' in many Respects it falls short of the Power of Godliness which implies that Force and Efficacy that internal Principle and Spring of Action which is well express'd by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby a Man is made as St. 1 Tiâ—â— 41 8.12 Paul says An example of Believers in word in Conversation in Charity in Spirit in Faith in Purity and has the Grace of God which bringeth Salvation teaching him to deny ungodliness and worldly Lusts and to live soberly righteously and godly in this present world If a Man has Charity in Conversation Faith and Purity in Spirit so as to deny all worldly Lusts and to live soberly in himself and righteously towards others and godly towards his Maker and Redeemer Then is his Soul and Body entirely subject to the Cross of Christ then his Form of Godliness proceeds from the Power of it And this is that Power of Godliness which works mightily unto Salvation And this Power of God is most evidently seen in reducing the most Stiff-neck'd and Hard-hearted Sinners in prevailing with them to leave their beloved Sins and bosom Vices and in beating down and subduing the most stubborn and unruly Passions such as Pride Envy Malice and Revenge those Sins our corrupt Nature is most subject to and in making so great a Change in us that we do not seem to be the same Men. The Lyon becomes a Lamb and the Serpent a Dove a natural Man a Man wholly Spiritual and a Servant of the Devil a Child of God He aims at new ends Acts by new Principles and is ready to expose his Life by giving his Testimony to those Truths which before were foolishness unto him And therefore the Gospel is call'd Rom. 1.16 the Power of God unto Salvation to every one that believes This is that Power of Godliness which those Hypocrites mentioned by St. Paul in the Text are without here 't is they are defective which brings me to shew 2. That the Form of Godliness may be without the Power of it And this is confirm'd by many other Texts of Scripture We are forewarn'd that we do not look to the outward appearance 2 Cor. 11.14 for the Devil can transform himself into an Angel of Light and then 't is no wonder that his Servants can put on the guise and appearance of the Children of God There are numerous instances set down in the Holy Scripture sufficient to convince us of this Truth We are told that a Man may pretend to be sent from Heaven and yet Preach another Gospel than that which our Saviour reveal'd to the World and hereby deserve an Anathema Nay he may Preach the true Gospel with such force of Reason and wonderful Efficacy
Sensuality I have indulg'd my self in every thing which my Heart could wish But alas all those Delights are now fled away there now remains nothing of them but the uneasie remembrance I have nothing to expect from a Just and offended God but eternal Misery and everlasting Torments Such Reflections as these do frequently break in upon the vicious Liver these misgivings of Mind do haunt and pursue him and will not suffer him to go on quietly in his wicked Courses but render him uneasie here as well as miserable hereafter And therefore Secondly The way to lead a comfortable Life even in this World is to be vertuous and religious This is evident I. Because the leading of a Vertuous and religious Life is the most likely means to obtain the good things of this World II. Because it heightens and improves the Enjoyment of them 1. The leading of a Vertuous and religious Life is the most likely means to obtain the good things of this World Now the Goods of this World may be reduc'd to these three Heads 1. Health and long Life 2. Riches 3. Honour and Reputation 1. An honest vertuous and religious Life is the most proper Course to preserve our Health and prolong our Lives For Religion teaches us to be sober chast and temperate to avoid all excess in Meat Drink or Sleep which lays the Foundation of most Diseases and breaks off the thread of our Lives It teaches us to govern our Passions and to keep them within their due Bounds and hereby procures such an even and steady temper of Mind as contains the Blood in its due Ferment the Humours in their proper Channels and promotes Health and a vigorous Constitution Blessed are the meek Matth. 5.5 for they shall inherit the Earth Saith our Blessed Saviour i.e. a quiet meek and humble frame of Spirit will conduce very much to prolong our days in this World and prevent those Broils and Quarrels occasion'd by exorbitant Passion which bring so many Men to untimely ends And Lastly It teaches us to serve God and to live up to the end for which we were created whereby we obtain such inward Comfort and Satisfaction of mind The Feast of a good Conscience as renders us of a pleasant Humour and chearful Disposition which as the wise Man observes Prov 17.22 doth good like a Medicine 2. A vertuous and religious Life is the most likely means to make us rich By encouraging us to be industrious in our several Callings honest in our Dealings frugal in our Expences which are the most proper means of getting and keeping Riches and diverting us from all those expensive Vices of Gaming Intemperance and Lasciviousness which have consumed so many Estates and brought many a Man to a Morsel of bread But above all it brings the Blessing of God along with it and gives Success to our honest Endeavours so that we have reason to stand amaz'd at our own Plenty as being hardly able to reconcile our Income with our Expences 3. For Honour and Reputation These are scarce ever known to be obtain'd but by a Life led according to the Rules of Vertue and Honesty For tho' a wicked Man may have Titles heap'd upon him and derive his Pedigree from a long Succession of illustrious Ancestors tho' he may be followed by a numerous Train of Servants and Dependants and have the Shouts and Acclamations of the Rabble and be ador'd by his servile Flatterers as a God tho' they may applaud every word he speaks as if it were an Oracle yet 't is plain that they despise and contemn the Man whilst they adore his Fortune 'T is not the Ass but the golden Image he bears they fall down to for whenever the Scale of Fortune turns and this great wicked Man falls into Poverty and Disgrace he becomes the Scorn and Laughing-stook of his most suppliant Admirers and those very Persons who strove who should caress and tickle him with the most fulsome Flattery will then as earnestly contend who shall treat him with the most remarkable Ignominy and Contempt Thus the great Sejanus whilst he was the Favourite of his Prince was the Idol of the People also But when he fell into Disgrace with Tiberius Caesar then no Indignity was omitted which their Rage and Madness could invent and the most infamous Death was thought too good for him Then one might have heard the Crowd giving vent to the just resentments of their Minds which before fear made them suppress Says one I always had an ill Opinion of that Man I thought he climb'd too high to stand long and that his indirect and wicked Courses would one time or other meet with a just Reward Says another I was of the same Opinion and though my dependance on him oblig'd me to give him some external Homage and to worship him for the same reason 't is said the Indians do the Devil yet I could never endure him in my Heart I always hated the Man and his Vices But on the contrary that Honour and Reputation which is obtain'd by a Vertuous and religious Life is of a more durable stamp and rather encreas'd than diminish'd by Adversity A time of Tryal makes the good Man's Vertues more remarkable exercises his Graces and the Furnace of Affliction purifies and refines them A true Sterling Vertue will be honour'd and admir'd in all Conditions in all places and at all times Good Men naturally love and speak well of that which is Praise-worthy and commendable all Love being founded in likeness and similitude of Nature and even wicked Men cannot but reverence that Vertue and Integrity which they will not be at the Pains to Practise And now for a conclusion of this Point let me appeal to your Experience whether in the ordinary Course of the World Health Riches and Reputation are not for the most part the Rewards of leading a good and vertuous Life And as Religion furnishes us with the good things of this World So 2. It heightens and improves the Enjoyment of them It enables us to take the Comfort of those good things we enjoy Prov. 16.8 and makes a little better with Righteousness than great revenues without right And this it performs 1. By making us content with our Lot and Portion in this World and freeing our Minds from all those anxious and sollicitous thoughts which render the Lives of many Men uneasie to them who abound with every good thing which their Heart can wish For the good Man believes that all things are govern'd by a wise and gracious God who best knows the Workmanship of his own hands and what Station is most proper for every Man and has furnish'd him with suitable Qualifications and Endowments and entrusted him with such a Portion of this worlds Goods as 't is convenient for him to manage He is also well assured that God is a Being of infinite Love and Kindness to Mankind Rom. 8.28 Truth and Faithfulness and will make all
things work together for the good of those that serve him So that tho' his Condition is not so high or great so gay and splendid as other Mens nay tho' he meets with many Crosses and Afflictions yet he rests very well contented and satisfied with it because he knows upon the whole 't is that which is best for him 2. By giving us an Heart to take the Comfort of those good things we enjoy and laying down the wisest and most prudent Rules and Directions how we may do so and teaching us that Golden Rule of Moderation in the Enjoyment of them which renders the good things of this world Blessings indeed For 't is the general Unhappiness of Mankind that they know not how to keep a Mean either their Desires are too profuse and lavish or else too narrow and bound up How many Men in the world are there to whom God has indulg'd Health Riches and Honour and all that their Hearts can wish and yet has not given them the Power to eat thereof So that they reap no other benefit by all those good things saving the beholding of them with their eyes and whilst they abound in Wealth and Plenty labour under all the Misery and Inconveniencies which attend the extreamest Want and Poverty Nay they are the poorer for God's Liberality towards them and as their Riches encrease so their Desires encrease with them On the other side how common is it to see Men drown their Parts as well as Fortunes and render themselves so stupid and sottish that even their Vices grow nauseous to them Now Religion by directing us to the end for which these things were given us teaches us to use the World so as not to abuse it to extract the Sweets out of all sublunary Enjoyments without incurring the danger of that Sting which Excess and Debauchery leave behind them It makes our Pleasures durable and lasting by teaching us the rational Enjoyment of the good things of this World and denies us nothing which is pleasing and diverting but what is also extravagant and brutish It also 3. Frees us from all those things which sour the Enjoyments of Life rooting out all irregular Passions such as Envy Hatred Malice and Revenge and composing our Minds to a calm and even Temper diverting our Affections from things below and setting them on things above It stifles the first rising of our inordinate Desires and teaches us to lead our Lives peaceably soberly and moderately considering that we live under the Eye of a Holy and All-seeing God The fear of God will restrain the violence and impetuousness of our Passions and establish us in a just Empire over our selves and bring our inferiour Faculties under the Dominion of Reason the Love of God will produce in us a Love to all Mankind as well Enemies as Friends and from hence will proceed the most generous and comprehensive Charity the Sense of our own Vileness and Sinfulness will keep us meek and humble and inclinable to forgive others Even as God for Christ's sake has forgiven us Whereas a wicked Man is like the troubled Sea which cannot rest but by reason of its being tossed to and fro Isa 57 20. is continually casting up mire and dirt Nay he is frequently rack'd with contrary Passions at the same time and what was the Description of Catiline Alieni appetens sui profusus may be the Character of many a wicked Man he is covetous but yet a lover of expensive Vices ambitious and Vain-glorious and yet too proud to court popular Applause quarrelsome and revengeful but fearful and cowardly withal Thus different Passions render his Life uneasie to him and contrary Vices like the Poets Description of the four Winds blowing in a Storm rage all at once and Shipwrack the Comfort and Happiness of his Soul And as the Passions of the good Man are calm so is his Conscience clear He has none of those Lashes and Girds which disturb the Quiet and Repose of every wicked Man He has already accounted with the great Lord and Judge of the world for his Sins and Imperfections and since his Mind cannot charge him with any thing he has not repented of he must needs have Confidence towards God And by consequence he is free from the dread of Death and a future Judgment Which take away the Comfort of the most prosperous Condition for when Men live in a state of Guilt the dread of Punishment will follow them tantum metuunt quantum nocent says Seneca and the fear of Death and future Torments will make them all their Life-time subject unto Bondage It made the knees of a Belshazar smite together when he saw the Hand-writing upon the Wall and 't would damp the Mirth of the most Atheistical Epicure if he knew a naked Sword hung over his Head ready to drop down upon him Men may talk big when their Blood is hot and in the heighth of a debauch Laugh at those superstitious Fools who are scar'd with the Bug-bears of Hell-torments but this is seldom the Subject of a morning thought Do but use them as you do other Madmen and keep them for some time in the dark and they will soon regain the use of their Reason 'T is the peculiar Privilege of a good Man to be void of Fear The wicked flee when no man pursues Prov. 28.1 but the righteous is as bold as a Lyon he only is prepar'd against the fears of Death and terrors of an Eternity and chearfully resigns up his Breath into the hands of him who gave it He looks upon Death that King of Terrors to the wicked as a Messenger of Peace who delivers him from the Prison of his Body and opens the Gate for him into Bliss and Immortality Of this happy and easie departure out of this World we have many Instances in the Holy Scripture in whom we may consider the Power and Vertue of a good Conscience which enabled them to lie down in their Graves with the same quiet and composedness of Mind they us'd to lie down in their Beds I have fought a good fight I have finished my course 2 Tim. 4.8 I have kept the faith henceforth there is laid up for me a crown of righteousness says S Paul 1 Sam. â— 2 â— Whose Ox or whose Ass have I taken says Samuel whom have I defrauded or at whose hands have I receiv'd a bribe Nay even wicked Men covet that Happiness which they will not take the Pains to obtain O let me die the Death of the righteous Numb 23.10 and let my latter end be like his was Balaam's Wish But here I expect it will be objected that I have conceal'd the Difficulties which attend a Holy and religious Course of Life that it is a State directly opposite to our vicious Appetites and Inclinations and therefore very uneasie to Flesh and Blood that it enjoyns the unwelcome Duties of Mortification Self-denial and taking up the Cross that the
Ordinances of Religion are tiresome and a weariness to the Flesh that the Holy Scripture tells us Acts 14.22 Heb. 12.6 That thro' much tribulation we must enter into the Kingdom of God That those whom God loves he chastneth and That straight is the Gate Matth. 7.4 and narrow is the way that leads to Heaven and eternal Happiness And if so then certainly it cannot be so happy and pleasant a State of Life as I have represented it To which I shall briefly Answer That many of those Texts of Scripture which speak of the Difficulties attending a religious Course of Life are to be understood of those times when the Christian Religion was persecuted by the Heathen Emperors of Rome and the Professors of it in danger of losing their Lives for the Testimony of the Gospel It must be confess'd That even in our Times when Kings are become the nursing Fathers of the Church those Persons who have been long habituated to a sinful and wicked Course of Life will find it a very difficult matter to forsake it and to give themselves entirely up to obey the Commands of God and the Duties of the Christian Religion But yet it may be a mighty Incouragement to consider That 't is only the first Entrance on a religious Course of Life which is attended with so great Difficulty that it will become every day more and more easie and at last pleasant and delightful to them When they have for some time accustom'd themselves to it the Comforts of a well-spent Life will flow in upon them and nothing will yield them greater Satisfaction than to be allow'd the Privilege of pouring out the Desires of their Souls before God and begging Supplies from him and returning him thanks for his Blessings bestow'd upon them They will earnedly desire to come and appear before God and as the Hart panteth after the water Brooks Psal 42.1 so will their Soul pant after their God and their Redeemer But yet supposing that there should be some Difficulty in the leading of a good Life that God should see fit to make the Profession of his Truth hazardous and the Practice of their Duty chargeable Yet what generous and Praise worthy undertaking can be perform'd without Pains and Diligence All that is excellent and noble requires Labour and Industry and the Pains Men take makes the dear-bought Blessing more acceptable to them Do they not undergo much greater Difficulties for things of lesser moment tho' their Success is seldom answerable to their Expectations Do they not compass Sea and Land leave their best Friends and nearest Relations and dig even into the very Bowels of the Earth in quest of Wealth tho' for the most part they find a Grave where they seek their Treasure Do they not toil and sweat and wade thro' a Sea of Blood in pursuit of Honour tho' they expect no other recompence for their Pains but a Lawrel-Wreath or the Applause of the People And shall not Heaven and eternal Happiness deserve our Care Shall we not take as much Pains for a never fading Crown as we do for a withering Garland But let us suppose the greatest Difficulties we can possibly imagine in the Practice of a good and Holy Life Suppose as we are apt to fancy that there are Lyons in our way to Heaven Mountains which cannot be remov'd by our natural Strength and Ability yet even the most formidable Evils will not fright us from the Practice of Virtue and Holiness if we consider Thirdly That the worst Circumstances a good Man can be reduc'd to are to be preferr'd before the prosperous Condition of the wicked as will appear from these following Considerations 1. That in the lowest and most afflicted Condition the good Man enjoys the Comfort of a quiet Mind and the Peace of a good Conscience which is a sufficient Compensation for all the Evils he can possibly endure in this Life All other Evils are supportable and may be undergone by a stable and well resolved Mind The spirit of a man may bear his Infirmities Prov. 18.14 but a wounded spirit who can bear This is the only Load which is insupportable and is for the most part the Lot of the prosperous wicked Man 2. The good Man is furnish'd with never-failing Remedies against all the Evils of this present Life He is assur'd that all Afflictions shall be for the good of those that serve God and that God disposes all things with the Wisdom and Love of an indulgent Father that the Wheels of God's Providence have an Eye within them which always guides them to some wise end or other 2 Cor. 12.9 That Gods grace will be sufficient for him and that he will proportion his Assistance to his Wants so that if he should call him out to give his Body to be burned and to lay down his Life for his sake he will also give him strength to undergo the fiery Tryal and chearfully to praise him in the Flames And 3. The good Man is assur'd that the Evils he suffers will soon be at an end that the time draws on apace when he shall be eas'd of all his Troubles Rev. 7.17 Have all tears wiped away from his Eyes and receive a Hundred fold for all those momentary Afflictions he has undergone in this Life Whilst he endures the Cross his Faith shews him the Crown of Glory hanging over his head and the lively Hopes of it make him not only patient but thankful for and chearful under Affliction And I am perswaded that St. Paul when in Chains and under all his Calamities and Persecutions was infinitely more contented than Caesar or Seneca than any of the most fortunate Princes or wisest Philosophers amongst the Heathens From these and such like Considerations I think it is sufficiently evident 1. That there is very little true Pleasure to be found in a debauch'd and wicked Course of Life 2. That the way to lead a comfortable Life even in this World is to be vertuous and religious 3. That the worst Circumstances a good Man can fall into are to be preferr'd before the most prosperous Condition of the wicked And if so then from hence we may reasonably conclude That Godliness has the Promises of the Life that now is i.e. That our Happiness in this World is best secur'd by leading a Holy and religious Life It only remains that I shew Secondly That a Holy and religious Life fits and prepares us for everlasting Happiness in the world to come And this is evident because a State of Grace and a State of Glory only differ in degree Grace is Glory begun and Glory is Grace perfected and consummated So that every good Action and religious Duty that we perform is a step towards our everlasting Happiness it both qualifies us for it and leads us nearer to it for by a Holy and religious Life we Copy out the Perfections of the Divine Nature and become more like God and the
circumspectly and that by the assistance of God's Grace they will yield a more exact obedience to his Commands This ought to be the Business of every Lord's Day and every Day hallowed and set apart for the Worship of God but more particularly of those times when we intend to prepare our selves for the receiving the Sacrament of the Lord's Supper Then it behoves us to make a more diligent search into our Lives and Conversations that we retain no Leaven of Malice and Hypocrisie no evil thing unrepented of which may deprive us of the Benefits of this blessed Ordinance Next to the time let us consider 2. The Subject of our Examination And here let us make an exact Scrutiny into all the thoughts and intents of our Hearts the words of our Lips and the Actions of our Lives Concerning our thoughts let us ask our selves such Questions as these What is it that I most think upon Are my Thoughts serious seasonable and pure Are my Inclinations compliant with God's Law What doth most easily stir me and how is my heart moved Are my Affections calm and orderly and well plac'd What Plots do I contrive What Projects am I driving on Are my Designs good Are my Intentions upright and sincere Concerning our Words let us demand thus Psal 39.1 Have I learn'd to keep my tongue as it were with a bridle to refrain from all manner of evil Speeches and to imploy it to that use for which it was design'd viz. to glorifie God and to communicate the Thoughts of our hearts one to another As to our Actions let us first enquire whether they are good and agreeable to the Rule of God's Word and then let us reason thus with our selves This Action was indeed well done but might I not have done better might I not have brought more Glory to God and procur'd more good for my Neighbour Was not this good Action imperfect as to some Particulars Was I not too blame as to some Circumstances And if so let us resolve That if ever God puts another opportunity into our hands of performing the same Action again we will mend these Defects and be wiser and better for the future But on the other hand if upon comparing our Actions with the Rule of God's word we find they have been evil and disagreeable to it then let us say thus to our selves I have done this wicked Act and hereby offended my good God but what benefit or advantage have I got for my self Doth not that trouble and remorse of Conscience which I feel for the Commission of this sin much exceed the Pleasure I took in it Is it not a very foolish thing to purchase so little so momentary a Pleasure at the expence of the Quiet and Repose of my Mind a good Conscience here and eternal Happiness hereafter And that we may have a true and lasting Sense of the evil Nature of our Sins let us consider the several aggravating Circumstances which attend them Perhaps the Crime which we committed was done with Deliberation perhaps in despight to the Checks of our Conscience and the blessed Motions of God's holy Spirit perhaps it has been frequently repeated and we still continue to go on in it notwithstanding the many Calls to Repentance and the many Vows and Resolutions we have made of leaving and forsaking it These and many more are the aggravating Circumstances whereby our Sins are render'd more heinous and more exceeding sinful Thus the Treason of Judas was a Sin of the deeper die because he was one of Christ's familiar Friends and Disciples who convers'd with him and did eat of his Bread And Solomon's Idolatry did offend God the more because his heart was turned from the Lord 1 Kin. 11.9 who appeared unto him twice and had commanded him concerning this very thing that he should not go astray after other Gods These are the steps by which we ought to proceed in the Examination of our selves Which when we have perform'd that we may make a right Judgment of the State of our Souls let us take a review of what we have done and compare our present Condition with our former Course of Life and then let us consider with our selves whether we grow in Grace whether our vertuous Habits and Resolutions are more rooted and confirm'd 2 Pet 1.8 or else whether we lose ground and become barren and unfruitful in every good work And here that we may not be mistaken I shall interpose one Caution that the Standard of our improvement in holy Living and growth in Grace is not to be taken from the Affections These for the most part are most vigorous and lively when we first enter upon a religious Course of Life we are then soonest warm'd and rais'd up into Extasies and Raptures of Devotion especially in our tender years when our Passions bear the greatest sway in us and captivate our Reason but as we grow in years these heats languish and decay and as our Reason and Judgment improve we are less Subject to these Transports of our Assections and proceed in a steady and regular Course of Piety and Vertue And therefore the best way to make a right Judgment of our spiritual Improvements is to consider whether we live up more exactly to the Rules of our Duty Whether we yield a more ready Obedience to the Laws of the Gospel than we have formerly done whether we have left off any of our evil Practices and bid adieu to our beloved Sins whether we have brought our selves to suffer Affliction patiently to resign up our Wills to the Divine Will more contentedly These are the most certain Signs by which we may best judge of our Improvements in Grace And if we find that we do indeed grow better and better then in the next place let us endeavour to call to mind by what means we have made these Improvements What Motives and Inducements most wrought upon us What Rules and Directions were most useful What Company and examples were most alluring Phil. 3.16 And then let us walk by the same Rule let us mind the same things But if on the other hand we find that we decline in Vertue and Piety that our Sins those Sons of Anak have been too hard for us and that we have been guilty of many hainous and presumptuous Crimes then let us carefully weigh and consider what it was which betray'd us into these Sins how we came to be prevail'd with to do such foolish and unreasonable Actions Actions which are both displeasing to God and unbecoming the Dignity of our Natures and that rank of Being which we hold in the world by what means and methods did the Devil that old Serpent wind himself into our Souls with what bait did he allure us under what specious shews did he represent his Temptations which was our weak side that first yielded to the Assault what were the occasions and inducements of our falling into Sin And when we have found out
1 Cor. 9.27 so as to save others and yet he himself numbred amongst the cast aways I shall add no more Instances because this Proposition is plainly affirm'd in the Text not only that there are some that have the Form but not the the Power of Godliness But that many shall deny the Power of Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. they do not only fail in observing it through frailty and infirmity But they wilfully and presumptuously in despight of God's word and their own Consciences Act quite contrary and go directly against it like Herod they are convinc'd of the Evil of their ways and perhaps in part reform their Lives and do many good Deeds but still they are resolv'd to keep their Herodias their beloved Sin and darling Vice and this they will by no means forego even for Heaven it self They say with Naaman the Syrian 2 Kin. 5.18 in this one thing pardon thy Servant And if there are so many who have a Form but not the Power of Godliness then certainly it ought to be our great Care in the 3. Place To make a diligent Search and seriously to consider with our selves whether we have the Power of Godliness or no. And this may be discover'd by the following Marks and Characters set down by St. Paul in this Chapter immediately before the Text Verse 2 3 4. They are says he lovers of themselves covetous proud boasters blasphemers disobedient to Parents unthankful unholy without natural Affection Truce-breakers false accusers incontinent fierce despisers of those who are good Traytors heady high-minded lovers of Pleasure more than lovers of God On the other hand if we would know who they are that have not only the Form of Godliness but also the Power and Spirit of it we are told That the fruits of the Spirit are Love Joy Peace Gal. 5.22 23. Long-suffering Gentleness Goodness Faith Meekness Temperance But because a wicked and bad Man may counterfeit these Graces so exactly as to deceive not only other Men but himself also I shall therefore lay down four Rules by which any Man who will but honestly and conscientiously examine his own Heart may certainly know whether he has the Power of Godliness or the Form only And they are these 1. Such who have the Power of Godliness will Act out of religious Motives and Principles i. e. They will be Religious because God has made Religion their Duty and has annex'd the Rewards of eternal Happiness to the due Obedience of his Laws Their Religion is not taken up from the Mode and Custom of the place in which they live and only for this Reason because they think it will suit best with their Interest nor do they make it an Engine to carry on their worldly Projects and Designs but they search the Scriptures to find out what is the Will of God and then they readily comport their Obedience to his Commands they look upon serving God as the great Business of their Lives and make all other things truckle and subservient to it Their first and principal Care is to make sure of the Kingdom of Heaven and its Righteousness Matth. 6.33 and then they are not very sollicitous for those other things which will be added thereunto They prefer a good Conscience before all other Comforts this world can afford them and had rather part with Father Mother Wife and Children Mark 10.29 nay their own Lives than deny their great Lord and Master 2. Such as have the Power of Godliness are religious in Private as well as in Publick They who have the true Fear of God and retain awfull Apprehensions of his Majesty consider that his All-seeing Eye is every where and beholds the very intents and purposes of the heart He therefore who is truly Religious is as devout in his Closet as he is in the Church as conscientious in performing his private Devotions as in frequenting the publick Worship of God He is as careful to avoid all unjust Actions tho' he is assur'd they will never be discover'd as he is to prevent open Violence He will not defame back-bite or so much as speak an evil word against his Neighbour tho' he is Morally assur'd it will never come to his ears Nay he will not harbour the least wicked Thought against God or injurious Intent against his Brother because he believes that God who takes notice of all his Thoughts Words and Actions will one day call him to an Account for them Matth. 16.27 and either reward or punish him according to his Deeds 3. That Man who has the Power of Godliness yields an uniform and universal Obedience to all God's Laws he has the same Reason for obeying one Precept which he has for observing the rest and therefore doth not think that his performance of any one part of his Duty will attone for the neglect of the other He doth not take up with the more easie Duties of Religion or avoid only such Vices as are burthensome and unacceptable to him but he performs whatsoever God has Commanded him how contrary soever to his temporal Interests and corrupt Inclinations Heb. 12.1 He forsakes every evil way and lays aside every weight and has respect unto all God's Commandments Luk. 1.6 He doth not endeavour to reconcile God with Mammon or by being nice and exact in performing some of God's Commands to make amends for the breach of the rest but he gives himself up to obey God without any manner of Exception or Reserve and endeavours to serve him with all his Soul with all his Heart and with all his Strength 'T is true a good Man may be guilty of some Sins The weakness of our Nature is such Prov. 24.16 That the most just Man falls seven times a day But tho' he falls yet he quickly rises again by a sincere and hearty Repentance He sets a Watch over himself and resolves to be more careful for the future He doth not willfully and obstinately go on in his Sins but he is sorry for them he Prays and strives against them and by degrees he gets the Victory over them 4. He who has the Power of Godliness is Religious through the whole Course of his Life he doth not only repent of his Sins and obey the Law of God at some certain Times and Seasons but his whole Life is regular and uniform and he maintains the same steady Course of Piety and Devotion Many there are who are very Religious and Devout at some times but then they let the Reins loose at others and think by a strict Observation of some Duties to make amends for those gross Miscarriages they allow themselves in all the rest of their Lives But the truly Religious Man perseveres to the end in Practise of Piety and Holiness He is not indeed always equally zealous and fervent he doth not always worship God with the same Ardency of Affections nor is he always wrought up to the
to refrain from good Works because a Papist hopes to merit by them I 'll learn from a Turk to die for my Religion and to search the Scriptures from a Jew Our Saviour makes the unjust Steward's Wisdom a Pattern for his Disciples The Ox and the Ass are made use of to teach Men Gratitude and the Pismire Wisdom Nay we may learn Diligence and Care of our eternal Salvation from the Devil himself Who compasseth the whole Earth 1 Pet. 5.8 and walketh about like a roaring Lyon seeking whom he may devour 2. Let us bear with them in things indifferent following after those things which make for Peace and where we lawfully and with a good Conscience may becoming all things to all men Zech. 8.19 that we may save some In short we must love both Truth and Peace i. e. both of them in Conjunction one with the other We must so love Peace as not to lose Truth in matters substantial And so love Truth as not to break Peace in matters indifferent Lastly Let us turn away and avoid only that which is evil in them this is of the same Import with that Caveat which our Saviour gave to his Disciples against the Scribes and Pharisees To beware of their Leven i. e. all that is sour and infectious which will spread the Contagion and propagate the mischief Let us distinguish the good from the bad the light from the darkness Let the one be call'd day and the other night Let the one be imitated and the other avoided Eph. 5.11 Let only the unfruitful works of darkness be rejected But let us welcome the Light and embrace Love and imitate the good where-ever we meet with them And if we do so then Mercy and Truth shall meet together Righteousness and Peace shall kiss each other Truth shall flourish out of the Earth and Righteousness shall look down from Heaven Yea the Lord shall shew Loving-kindness for his Salvation is nigh unto them that fear him that Glory may be in our Land Amen SERMON IV. PROV XIX 25. Smite a Scorner and the Simple will beware and reprove one that hath Vnderstanding and he will understand knowledge THE Proverbs of Solomon are a Collection of wise Sentences and Apophthegms grounded upon the long Observation and ripe Experience of one of the most Potent Princes and wisest of Men And since Proverbs in general are observ'd to contain the Wisdom of all Nations therefore we may reasonably expect to find a rich Treasure of Divine Truths in those of which Solomon was the Author or else by Collection made his own All the Books of the Old Testament may well be compar'd to a fruitful Soil but this of the Proverbs abounds with a more rich Vein and is of the greater Use because it contains Precepts accommodated to all the Necessities of humane Life for the most part they have no coherence but are set down just as they came to the Mind of the inspired Author The Verse which I have read to you is of the nearest Importance and shews us the prudent use which a wise Man makes of a friendly Reproof and what great advantages he reaps by it Reprove one that hath understanding and he will understand knowledge i. e. 't is a Sign of a Wise a Good and an understanding Man to take Reproof patiently and thankfully to give an attentive Ear to it to be very quick-sighted in discovering his own Faults when they are laid open to him and very diligent and industrious in reforming himself Reprove one that hath understanding Psal 55.32 and he will understand Knowledge From which words I shall shew I. The Excellent use which a wise Man makes of a friendly Reproof II. The great Difficulty of performing this friendly Office III. I shall lay down some Motives to engages us to set about it And IV. Give some Rules and Directions for a right Management of our selves in the Execution of it And first of the excellent Use which a wise Man makes of a friendly Reproof Prov. 25.12 As an Ear-ring of Gold and an Ornament of fine Gold so is a wise Reprover upon an obedient Ear which is thus Paraphras'd by a Right Reverend Father of our Church A good Man will not think himself reproach'd but rather oblig'd by a prudent Reproof which meeting with an attentive considering and patient Mind makes a Man take it so kindly that he esteems him who bestows it as much as if he had hung a Jewel of Gold or put the richest Ornament about his Neck There is nothing harder to find than a true Friend and he is the truest and best Friend who will most impartially Reprove us for our Faults shew us the Errors of our Lives discover to us those Rocks on which we split and faithfully tell us when we do amiss and therefore this is one way of making a Friend of an inveterate Enemy by taking notice what fault or weakness he upbraids us most with and accuses us of and thus by coming to the knowledge of our Errors we take the first step towards the Amendment and Reformation of them And if Reproof is so useful from an Enemy how much more beneficial may it be made from a Friend Who will both inform us when we go astray and set us in the right Path who will conceal our Faults from other Men and yet impartially expose them to our own View who knows first how to Lance and lay open the Sore and then to apply a fit Remedy to it Certainly he who has got such a Friend is possess'd of an inestimable Treasure and there is requir'd only an understanding Mind and a sanctify'd Heart to make him capable to receive Benefit by his Advice But alas For the most part Self-conceit is so prevalent in us that we doat even upon our Blemishes and Imperfections because our own we fall in Love with our own Pictures tho' never so deform'd and ugly and there is no readier and surer way to disoblige us than by performing the most friendly Office in the World the giving us a faithful Glass to behold our selves in and setting our Actions in a true Light This seems to be such an Act of Superiority as few Men can admit of for tho' we must give the Pre-heminence to others in Riches and Power and the Gifts of Fortune yet few Men are willing to believe any one is more Wise Prudent and Discreet than themselves And therefore II. It must needs be a very difficult Task to perform this kind and friendly Office and that in Respect either 1. Of the Reprover or 2. Of the Person who is to be reproved And first I shall consider the Difficulty of it with Respect to the Reprover For 1. A Wise and good Man and such Persons are only fit to Reprove others is for the most part too modest to reprove other Men. Either he has too low and mean Opinion of himself and his performances or else he is desirous
Damnation and such as only deserve some Temporary Punishment Especially since under the Head of venial Sins they rank the grossest Enormities so that even Murder shall become a venial Sin if committed to maintain a Man's Honour or under Pretence of returning some trivial Affront A Box on the Ear has been made by some Jesuitical Casuists a justifiable Provocation for a Man to imbrue his hands in the Blood of his Neighbour tho' our Saviour has in express Terms determin'd the quite contrary so plainly do these Men make void the Law of God by their Traditions and Distinctions But 2. We must abstain even from lawful and justifiable Actions if they appear Evil to us For we are told That whatsoever is not of Faith is sin i. e. Rom. 14.23 whosoever doth any Action without that perswasion and assurance of Mind of the Lawfulness of his doings which is here call'd Faith he sins in so doing 'T is therefore our Duty to Act according to the present Perswasion of our own Minds and having us'd the best means to inform our Consciences of what is good and lawful convenient and most expedient to be done and by consequence most pleasing unto God to walk according to our knowledge in Uprightness and Integrity And there is no Question but he who thus Acts according to the Light of his own Conscience and performs what he sincerely believes to be his Duty will be more excusable when he doth amiss than that Man who thinks he Acts in Contradiction to the Divine Will and his own Knowledge tho' he should happen to be in the right For no Actions are good without the rectitude of the Will of him who performs them and therefore he who resolves upon an Action which he believes to be a Transgression of the Divine Law doth violence to his own Conscience and commits a very heinous Sin tho' the Action in it self should be lawful and Praise-worthy For our Conscience is God's Vicegerent in our Souls and sustains the part of a Judge as well as a Witness and Accuser and supposing our Conscience duly inform'd whilst we follow its Determinations we cannot do amiss But yet this is not so to be understood as if we were hereby excus'd from performing a known and absolutely necessary Duty only because we are not fully satisfy'd in the Lawfulness of every minute Circumstance which is requir'd to the performance of it This would administer Fuel to such perplexity and scruples in the Service of God as would render Christ's easie Yoke far more Burthensome than all the Rites and Ceremonies of the Jewish-Law If therefore we are commanded by an unquestionable Authority to perform an Action which our Consciences tell us is lawful and necessary to be done our Christian Prudence will direct us not to be too nice in weighing every particular Circumstance but in this Case to prefer our Submission to a known Law of God or our lawful Governours before the trivial Doubts of an unsetled and wavering Conscience And the Reason is plain because the willful Omission of a known Duty is certainly a grievous Sin whereas we are not certain whether the performing of it with that questionable Circumstance is so or no and therefore common Prudence will direct us rather to venture upon some Circumstances of an Action we are not so fully satisfy'd in than on the Omission of a known Duty which is certainly a Sin and to abstain from those Actions which are manifestly Evil rather than from those which have only the Appearance of it Thus a common Soldier is oblig'd to execute the Commands of his Superiour Officer a Servant of his Master without playing the Casuist and nicely enquiring into the Reason of them they are only the hands which are to execute what the Head Commands and if the Action is not plainly Contradictory to the known Laws of God or the Land they ought to Obey Their Superiours will be answerable for all the lesser Defects whilst there will be great Allowances made to that Man who for the maintenance of Order and Discipline Peace and Charity not only Sacrifices his own private Opinions but squares his Actions in things of lesser moment so as to comply with the great Ends of Government But 3. We must abstain from such Actions as have any Tendency to incite ensnare and tempt us unto Sin and avoid as far as possibly we can all such things as are the necessary Occasions and Incentives unto Evil For he that wills the Cause wills the necessary Effects and Consequences which follow thereupon he that exposes himself to Temptation is Blame-worthy tho' he doth not fall into it nor is over-power'd thereby 'T is the Business and Duty of a reasonable Being by reflecting on its past Actions to collect from thence what will be the necessary Effects and Consequences of things and to avoid not only those things which are Evil in the least Degree but also all those which were the Inlets and Inducements to it The true spiritual Warrior will not have any Parley with his Enemy he stands continually on his Guard and will not suffer him to make the least Approaches towards him well knowing that he is only then secure when his Enemies have not the Power and Ability to hurt him and that the first step towards his Ruin is to be secure Psal 30.6 and to fansie he stands so fast that he can never be moved It will be therefore the wisest Course for every one to consider what Sins he is most addicted to what Vices bear the greatest sway in his Temper and Constitution how he comes to be betray'd into these Sins what were the Occasions the Motives and Inducements to them and let him take up the Resolution of the Psalmist I will set no wicked thing before mine Eyes Psal 101.3 I will remove far from me all such Objects and Examples Shews and Appearances as may prove a snare to me and betray me into Sin Thus for Example If he finds himself of a malicious and revengeful Temper let him as much as possibly he can avoid being Angry let him endeavour to subdue and keep under his Passion when first rais'd and throw these Coals out of his Bosom as soon as he can for 't is impossible that he should retain them long theâ—e and not be burnt Anger maintain'd and encourag'd turns naturally either into Fury or Malice and when once it degenerates into either of these Devilish Tempers of Mind who knows what will be the mischievous Effects of it That spark which might easily have been suppress'd will be ungovernable when blown up into a Flame and therefore 't is the safest way either to bring our selves to such a meek and humble Temper of Mind as not to be angry at all Or to restrain it within its due Bounds and hereby prevent its being criminal and sinful If he finds himself addicted to Uncleanness and Lust let him make a Covenant with his Eyes Rom. 13.14
Desires and Affections to qualifie and dispose us for eternal Happiness as well as for the Happiness of this Life I come now in the last Place IV. To add some Directions to facilitate this Duty to us and to assist us to govern our Hearts aright 1. Be diligent and industrious in the Business of your lawful Calling For every Man either has or ought to have some lawful Employment or Calling in the Exercise of which he should endeavour to promote the Glory of God and to be a useful Member of that Community in which he lives those who by the Eminency of their Birth and the largeness of their Fortunes move in a superior Orb and seem to be freed from that Original Curse Gen. 3.19 of getting their Bread with the sweat of their brows are so far from being exempted from it that as they have more Talents committed to their Trust so their Accounts will be the greater at the last day Now by Diligence in our lawful Callings we shall keep our Minds intent upon their proper Objects and hereby raise up useful and profitable Thoughts in our Souls Nay we may improve the Business of our Callings to administer occasion for devout and holy Meditations Those who go down to the Sea in Ships says the Psalmist see the Works of the Lord Psal 107.23 and his wonders in the Deep The Tradesman whilst he weighs his Wares considers that all his Thoughts Words and Actions are weigh'd in the Balance of the Sanctuary the Husbandman when he Tills the ground may call to mind What long Furrows the Scourges made on the back of our Saviour Psal 129.3 when he beholds his Crop it may put him in mind of the Resurrection that as the Corn perishes in the ground and sprouts out again more green and fresh than it was before so our vile Bodies after they are buried in the Grave shall arise at the last Day in greater Glory and Splendour when he gathers his Grain into his Barn he is put in mind of the Day of Judgment when the Good shall be taken up into Heaven and the Wicked like chaff shall be burn'd with unquenchable Fire Matth. 3.12 Thus the Business of every Man 's particular Calling whatsoever it is I have here given only the most obvious Instances may be improv'd to raise up Religious Thoughts and the Mind may be and for the most part is best imploy'd when the hands are at work On the contrary there is nothing more fruitful of vain and sinful Thoughts than Sloth and Laziness for our Thoughts are restless and in perpetual Motion and will grind one upon another Eccl. 33.27 if they have no good Employment Idleness teaches much evil says the wise Son of Syrach some Copies have it all evil The Devil thought the fittest time to tempt our Blessed Saviour was when he was alone and in the Wilderness and that saying of Cato was subscrib'd to by the wiser Heathens as an Oracle nihil agendo male agere disces for when Men have nothing to do the Devil will be sure to find them Employment And therefore it ought to be our Care even when we unbend our Minds from more serious Matters and allow our selves those Diversions which the frailty of our Natures and our good God has indulg'd us in to employ our Minds on such harmless and innocent Recreations as may render them more active and our Bodies more vigorous in the Service of our Maker 2. Next to Idleness let us avoid bad Company for 't is a common and true Observation that a Man may be known by the Company he keeps Conversation wins insensibly upon us has the most endearing Charms and makes the most lasting Impression upon our Minds 3. Check wicked Thoughts at the first appearance and let us not suffer them to dwell in our Hearts for the sooner we cast them out we shall do it the more easily every moment we suffer them to remain there they will grow more powerful and the Difficulty will encrease by the neglect of our Duty If therefore we find in our Hearts any wicked Imagination that exalts it self against the Knowledge of God 1 Cor. 10.5 and is contrary to the known Rules of our Duty let us maintain no Treaty with it or excuse it saying Gen. 19.20 Is it not a little one but put it out of our Minds as soon as possibly we can The Devil will be continually suggesting evil Thoughts into our Fansies and solliciting us with the most alluring though pernicious Objects he will endeavour to disturb us in our Devotions by diverting our Affections and turning the Current of our Thoughts on our worldly Affairs and casting into our Minds vain and sinful Imaginations these are those Birds of Prey Gen. 19.11 which attend the most pure and holy Sacrifice But then 't is our Business to drive them away and not to harbour or allow of any thought in our Minds which we should be asham'd to have discover'd in our Words and Actions To incite us to the performance of this Duty let us consider 1. What Pains wicked Men take to get rid of good Thoughts If they happen into Company where good Discourse and pious Admonitions have made some Impressions upon their Minds if some Truth is set home upon their Consciences by some good Book or awakening Sermon or they happen to be put in mind of their latter End and a Judgment to come by a fit of Sickness or the Death of some Friend or Relation or any other surprizing Emergency how restless are they till they have got these Thoughts out of their Minds and are rid of these uneasie Companions Do they not run from one Business to another from one Diversion to another and turn every stone to still the Clamours of an accusing Conscience shall not we use our utmost endeavour to cast out sinful and wicked Thoughts and take as much Pains to be happy Quantascunque tenebras factis tuis perstrinxeris Deus lumen est Tertul. Heb. 4.12 as others do to be wretched and miserable Consider farther That God sees and takes notice of all our Thoughts He pierces even to the dividing asunder of the joynts and marrow And discerns even the most hidden Thoughts and Intents of the Heart Now if the Sinner is so effectually aw'd and deter'd from his Sin by the Presence of some grave Person who remarks and over-sees his Doings how dares he allow himself in wicked Thoughts when he considers that the great God of Heaven and Earth looks down upon him and beholds the Intents and Purposes of his Heart that at the last Day all his most secret Thoughts shall be expos'd to the view of Men and Angels and wrote in such legible Characters that the whole World may read them To both these add this Consideration consider what has been the Event of harbouring evil Thoughts in our Minds what the issue has been and in all Likelihood will be Did