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
us the Blessings we pray for he will give us some better thing instead of them Or if he doth not deliver us out of that Affliction or Trouble we groan under he will bestow upon us a suitable Measure of Grace to support us under it Either of these Considerations may be a sufficient Encouragement to place our Trust and Confidence upon God and to Persevere in our Addresses at the Throne of his Grace SERMON IX PROV IV. 23. Keep thy Heart with all Diligence For out of it are the Issues of Life IT was deservedly look'd upon as one of the chief Excellencies of the Persian Laws that they did not so much design the Punishment of Wickedness and Vice as the using means to prevent the Commission of it that by a careful Education of Youth in the Principles of Vertue and Morality they took away the Cause of all inordinate Desires and Affections and render'd their Duty so familiar and habitual to them that they had no need of those terrible Tortures and Bloody Executions whereby other Law-givers frighted their Subjects into Obedience And of this Nature is the Duty recommended in the Text For was but this one Precept sincerely conform'd to did we but perform this one Duty conscientiously and honestly we should find very little Difficulty in yielding Obedience to all the rest For that Man would never commit Murder that durst not be angry without a Cause nor be adulterous in the Act who did not first transgress in his Desire Can we think he would be Guilty of a deliberate Perjury that fears an Oath or defraud another who permits not himself to Covet For if the first Sparks of ill were quench'd within they would never break out into a Flame and therefore it was Advice well becoming the Wisdom of Solomon To keep our Hearts with all Diligence For out of them are the Issues of Life In which Words be pleas'd to take Notice I. Of a Duty recommended to us To keep our Hearts II. Of the manner how this Duty ought to be perform'd With all Diligence III. Of the Motive to engage us thus to perform it For out of them are the Issues of Life IV. I shall add some Directions to facilitate this Duty to us and to assist us in the due Government of our Hearts 1. Here is a Duty enjoyn'd us Psal 12.2 2 Kin. 10.30 Matth. 22.37 2 Sam. 24.5 Rom. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man within us 1 Pet. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden Man of the Heart To keep our Hearts Now the Heart has different Acceptations in the Holy Scripture 't is sometimes taken for one Faculty of the Soul and sometimes for another for the Understanding the Will the Affections the Conscience and sometimes for the whole Soul I shall take it in the most comprehensive Sence and then it will denote to us all the Thoughts and Inclinations the Passions and Affections of the Soul For 't was the Opinion of the Ancients that the Heart was the Seat of the Soul and the Instrument of its most noble Operations So that by keeping the Heart is meant a looking into the most private Recesses of our Soul a curious and particular Observation what is transacted there the taking a view of all our Inclinations Passions Desires and Affections and comparing them with the Rule of God's Word approving those which are Good and disallowing those which are Evil. It denotes also the making use of such Means as may be effectual to bring our Souls into a due Frame and Temper the taking Care that the Thoughts of our Hearts may not be taken up with any unlawful Object or drawn out too far on any sensual Pleasure or worldly Advantage but that we sincerely desire and heartily endeavour to render them entirely conformable to the Laws of God Not that it is possible for the best and most Holy Men to govern their Hearts so exactly as never to transgress the strict Rules of their Duty or never to offend in Thought Alass Vain and sinful Thoughts will continually spring up in our Minds they are the necessary Effects of our deprav'd Natures and the Devil will take all Opportunities of inciting them in our Souls and presenting such tempting and alluring Objects to our Phancies as will produce inordinate Affections and Desires 'T is not in our Power and therefore it cannot be our Duty so to keep our Hearts as that no vain Thoughts should intrude themselves there Whilst we continue in these frail Bodies and Houses of Clay we shall be subject to many Passions and the Fumes which arise from our inferiour Appetites will cloud our Understandings and in some measure captivate our Reason 'T is plain and Evident that many of our Thoughts proceed from the Frame and Constitution of our Bodies and do in a great measure depend on the present Circumstances we are in and the Objects we converse with If we are of a cold and Phlegmatick Constitution we shall be affected with Melancholy and distrustful Thoughts and Phancies if of a Cholerick Temper Passion will sometimes get the upper hand of us when we are at Ease and in Prosperity our Thoughts will be apt to be too gay and volatile if in Pain or Misery we must needs be sensible of it and poring on it And therefore all that a good Christian can do is to Endeavour to keep his Heart in as good a Frame as he possibly can to be continually on his Guard and though he cannot attain to Perfection in this Life yet to endeavour after it by curbing his unruly Passions governing his Affections and Appetites by the Laws of Reason and whenever they break out and Act irregularly reducing them within their due Bounds and not allowing or delighting in the least sinful Thought or suffering it to dwell or remain in our Hearts but casting it out with all speed and Indignation imaginable And this must be done II. With all Diligence which denotes these two things 1. That this Duty ought to be our constant Employment that we do not let any day slip without examining the Frame of our Hearts for if we sleep never so little The Evil one will take the Opportunity of sowing his tares in our Souls if we are not always upon our Guard the Cares and Business of Life or the Pomps and Vanities of the World will imprint either such light and garish or such Melancholy and distracting Ideas of things in our Minds as will produce a fruitful Crop of Vain Sollicitous and Sinful Thoughts This must be the business of every day for the Thoughts of our Hearts are apt to be disorder'd with every Gust of Passion and will require a watchful Eye and a continual Care to keep them in any tolerable Order 2. The keeping our Hearts with all Diligence implies the greatest Intenseness and Application of Mind imaginable For we must take a great deal of Pains to come to a through knowledge of the thoughts of our Heart
The Heart of Man is deceitful and desperately wicked Jer. 17.9 who can know it Which Text though primarily intended to denote the Difficulty of knowing what other Men think or what Opinion we shall have of things hereafter as appears by the coherence of the Words with those which went before yet they may well serve to intimate to us the Difficulty of giving an impartial Judgment of the present Sentiments of our Minds and what the true bent and Tendency of our Desires and Affections are for we are so fond of our Bosom sins and those darling Delights which either Custom or Inclination has endear'd to us that we think we can never sufficiently caress them and though our Affections are drawn out after the most extravagant manner after them yet we cloath them with such plausible and specious Pretences as make the most criminal Enjoyment of them appear at least to us harmless and lawful Who is there that will not readily acknowledge that we ought to Love God with the most intense and zealous Affection With all our Soul and with all our Strength and the good things of this World in a lower and subordinate Degree and yet how difficult a Task would it be to persuade the most sordid and miserable Worlding That his Affections are not plac'd on things above but on things below and though he is notoriously guilty of this Vice of Covetousness and sees the Folly of it in other Men yet is he not able to turn his Eyes inward and to discover it in himself so great Diligence and Industry doth it require to range over all the turnings and windings of our Hearts and to be acquainted with all those crooked Paths which Sin and Error have made in our Souls And if there is so much Diligence requir'd to know the thoughts of our Hearts it must needs call for our utmost Care to manage them aright and keep them in due Order And therefore there will be the more need to consider III. The Motive made use of in the Text to engage us to the Performance of this Duty For out of them are the Issues of Life i. e. our Happiness both in this Life and the next doth depend upon a diligent and conscientious Discharge of this Duty 1. Our Happiness in this World depends upon it For 1. By keeping our Hearts we shall learn to manage our Affairs with Prudence and Discretion For the greatest part of those extravagant Actions which Men commit proceed either from the want of a due Deliberation before they enter upon Action Or a discreet executing what their Reason tells them is fit and ought to be done Either they are hurried on by the Violence of their sensual Appetites and head-strong Passions or byass'd by some inordinate Lust and corrupt Affection and these betray them into indiscreet absurd and sinful Words and Actions Now he that is accustom'd to keep his Heart considers well and deliberately every Circumstance of an Action before he puts his Thoughts into Excution he weighs first his own Power and Ability and then enquires both into the Lawfulness and Expediency of the thing he undertakes by which means he avoids those Rocks upon which so many split i. e. Rashness in setting upon those things he has neither Power nor Skill to perform on the one hand and a too great Diffidency and distrust of his own Abilities on the other The first of these produces Shame and Disappointment when a Man finds himself not able to compass the End he aim'd at and falls short of his too bold and daring Designs the second deprives him of many valuable Benefits and Advantages which lie in his way and require only the Pains of seeking after them and possessing himself of them And in truth since all our Words and Actions are the Streams which flow from the Fountain of our Hearts therefore it must needs follow that he who governs his Heart wisely and prudently cannot go far astray in his Words and Actions all our vital Operations will savour of that Root and Principle from whence they proceed and a Holy Life must needs be the necessary Effect of a sanctified Heart 2. A due Government of our Hearts will produce Peace and quiet of Mind by freeing us from those raging Passions and sensual Affections from proud malicious and envious Thoughts which disturb our Peace and Quiet and render our Lives uneasie and burthensome to us For it has been an old and a very true Observation that Content and Satisfaction and by consequence Happiness in this Life doth not proceed from the abundance of the Goods of this World or the indulging our selves in sensual Pleasure but from the Temper and Constitution of our Minds in a contentedness and satisfaction with that Condition the wise Providence of God has allott'd us and a discreet Enjoyment of those good things he has made our Portion in this World A sound Mind in a sound Body was the wise Wish of a Heathen Poet for that Man whose Heart is full of Envy or Malice or sollicitous Care or Pride would be uneasie on a Throne and miserable amidst the most plentiful affluence of worldly Enjoyments but he who has obtain'd the Art of Governing his Thoughts by the Laws of Reason and Religion will enjoy the Pleasure of a quiet and compos'd Mind amidst all the noise and hurry of this World and remain contented and satisfy'd with his Condition without casting either an envious Eye on the Possessions of those who are above him or a disdainful Look on those who are in a meaner Condition than himself From hence will flow 3. Peace of Conscience 1 Joh. 3.21 for if our Hearts condemn us not then have we confidence towards God that Man who has been so careful as to set a strict and diligent Watch over his Thoughts will be from thence assur'd that his Heart is upright towards God and has good grounds to believe that he is in his Favour and under his Protection and this will produce the greatest Joy and Satisfaction imaginable and therefore 't was good Advice which the Oracle gave Craesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to be Happy is to know thy Self for a through Knowledge of our own Hearts and the Government of our Thoughts according to the Rule of God's Word is a chief Ingredient as well as the principal Cause of a happy Life in this World These are the blessed Effects of Keeping our Hearts as to the Concerns of this Life but if we consider 2. It s influence on our eternal Happiness we must needs judge it highly reasonable to use our utmost Care and Diligence in the Performance of this Duty For 1. God has made the Keeping our Hearts one part of our Duty The words of the Text are not only a prudential Councel containing Matter of Advice but a Positive Command God expects we should comply with it and yield our Obedience to it 'T is true the Jews of old did imagine that