THE CHARACTER OF A Formall Professor IN RELIGION Preached in two SERMONS at St. Chads Church in Salop Jan. 11. 1661. On 2 Tim. 3. 5. By Tho. Porter M. A. Minister of the Gospel Rom. 2. 28. He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh verse 29 But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Quid prodest veritatem verbis astruere vita destruere Cypr. LONDON Printed for the Author and are to be sold at the three Daggers in Fleet street 1661. To the Worshipfull and much valued Brother Robert Clive of Stych Esq and to his religious Consort M rs Mary Clive Grace Mercy and Peace in our Lord Iesus premised Custom which in some cases is above Law may perhaps excuse me in this way of Dedication attempting the Patronage of persons of worth and quality and Reason tells me It is pitty to part you being as Zachary and Elizabeth You may say of me as Naomi said to her daughter in Law The man is of near kin to us And I may truly say It is no small piece of my Honour and Happiness to be near of kin to you if not by Consanguinity yet by Affinity and no little part of my comfort to be received into your house as before into your hearts when I was little less then an outcast I know you take no pleasure in your praises published yet Divines for the most part excuse the dumb man cured by Christ for divulging the same seemingly contrary to Christs command On this account I safely may and justly must publish my thankfull acknowledgement for your kind reception of me and mine with many more favours indulged to me I know not how soon I may be called though I lay no stress on my climacterical year drawing nigh to appear before Christs Tribunal I thought good to leave this pledge of my love behind me as Eliah did his mantle that it may lye by you and talk with you when I am dead and gone that you may be able to discern things that differ not taking a pebble for a pearl And the rather because the Heads of these poor Meditations being repeated in your hearing were beyond their desert so well resented by you not without an eager desire of a Transcript of them In hope therefore that your souls and the souls of others also may receive some spiritual benefit and advantage I have exposed these my mean labours to the publick view As you have therefore received Christ Jesus so walk ye in him Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving But to be short I shall turn my Prayses of you into Prayers for you as being more agreeable to my sacred Profession and more acceptable I doubt not to your modest disposition praying God to bless you as he did the house of Obed-Edom for entertaining the Ark of God and praysing God if by this or any other of Gods means I have added or shall be instrumental to add one cubit to your stature which certainly will be the Crown and rejoycing of Your humble Orator and loving Brother Tho. Porter Raptim ex Musaeo Feb. 5. 1661. 2 TIM 3. 5. Having a form of Godliness but denying the Power thereof THE Apostle in the beginning of this Chapter dischargeth a warning piece to Timothy and to us in him to take notice that corrupt men should arise and were then arising in the bosom of the Church ver 1. which corrupted men are described 1. By the effects that they should work perillous times or troublesome for the hearts of the godly should be troubled either with fear not knowing what counsel to take or course to follow or else with grief for the imminent destruction of pretious and immortal souls 2. By their Characters ver 2 3 4 5. which are nineteen in number this last is not the least a sin more grievous then all the rest in Chrysostoms judgement bringing up the Rere Having a Form A Form Some read Information but this is somewhat harsh and uncooth in our English ears Some deformation not in the sense of a Jesuite Cornel. Ã -Lapide faith as if they seem to bring in a Reformation and so call themselves of the Reformed Religion when indeed they are of a deformed Religion But this is a meer quibble of a wanton wit with Cyprian Deformation is nothing else but a Delineation Effigiation and Expression Others generally read it a shew and shadow an Image and conterferfeit Godliness Some read it Reverence of God and indeed many things are cryed up under the notion of Reverence which are neither so nor so Some of Religion and Piety and Devotion as Acts 10. 2 17. 22. 12. a devout man But denying Or having denyed as it is in the Greek and so translated in the Geneva Bible i. e. they are resolved to deny the power of Religion and yet take on them the form Power Or vertue and truth For the truth of a thing is discerned by its powerfull operation Thereof Which may relate in the original either to the Form or to Godliness as if they had denyed either Godliness or the Form of godliness It may be indeed referred to both but I conceive it to Godliness rather DOCTRINE There are some that have a Form of Godliness but deny the Power thereof This will be cleared and confirmed by answering these ensuing Questions 1. What Godliness is 1. Negatively 1. Not a natural inclination to that which is naturally good by constitution as a man of a sanguine constitution is not so subject to sadness but cheerfulness For though in one sense we are very prone to all evil and backward to all good Gen. 6. 5. with Rom. 11. 29. yet in another sense we may be truly said to be naturally prone to some good Mat. 19. 12. There are some Eunuchs so which are born from their mothers womb i e. of a frigid constitution of body and so unapt for generation and therefore enabled to live unmarried 2. Nor a meer moral qualification acquired by acts and industry as temperance patience meekness justice c. It was said of Cato if I mistake not that it was as possible to pull the Sun out of its Orb as Cato from the course of Justice Thus Mat. 19. 12. Some made themselves Eunuchs not in Origens sense who understanding other Scriptures Allegorically yet to his smart and shame understood this literally but in Pauls sence 1 Cor 9. 27. who by moderate dyet prayer and fasting did attain the gift of continency As there is a moral integrity asserted by Abimelech an Heathen Prince Gen. 20. 5. and approved by God v. 6. so there is a spiritual integrity which Job was resolved to
and actually not with the lip but with the life not in word but in work when men destroy in practice what they hold out in profession as Tit. 1. 16. but in works they deny him which they dare not do perhaps with their mouths and as he 1 Tim. 5. 8. hath denied the faith that is in not making provision for his family though he still maintain a profession of the Faith Thus an ancient Writer saith that as he is worse then an infidel l that joyns not a good conversation which is a character and badge of a Disciple of Christ to knowledge faith and baptism so it is here nay he sins more grievously because he sins mote knowingly and wilfully 4. Why have some the form of godliness and deny the power For the better understanding I shall shew you 1. Why some have but a Form 2. Why they deny the power 3. Why both together First 1. Why some have but the Form of Religion Because 1. of the Custom of a Religious Education The bringing up of some in commonly-received truths doth so accustom the mind to them that they know not how to deny them See 2 Kin. 12. 2. Jehoash was a hopefull Prince while that good Priest Jehoiadah was alive but when he was dead and his head laid in the grave Jehoash discovered himself what he was thus children servants pupils under a good Parent Master Tutor seem to be Religious But a Swine is a cleanly creature while it grazeth in a fair green meadow or field but if once it get out it shews its Swinish nature by wallowing in the mire so eating doth usually so accustom the palate to some kinde of meat that it cannot but receive that food Hophni and Phinehas had religious education under their good old Father Eli therefore they sacrificed still though all Israel rang of their lewdness See 1 Sam. 2. 13. c. 2. Because of the Clamour of a natural conscience if awake though never so ignorant and injudicious which doth egg on to Religion now conscience must have a bit to stop its month from bawling or ringing a loud peal Psal 78. 34. When he slew them then they sought him c. As Esth 8. 17. The people of the land became Jews for the fear of the Jews fell on them So some take on them a form of Religion because the horrors and fears of conscience fall on them Now being rash indiscreet they imagine forms will bring them to heaven and therefore will do no more being as here ver 8. men of corrupt minds reprobate that is void of judgement concerning the faith as children for want of wit are taken up with rattles gugaws and babies 3. Because of the credit of men out of a desire to be well esteemed among his neighbours Naturally men are desirous to be accounted good and are too well conceited of themselves especially when Religion is in credit some take it up as a fashion The Shechemites are content to be circumcised for the love of Dinah and esteem with her kindred Gen. 34. 24. So did they of whom the Apostle speaks Gal. 6. 12. make a fair shew the word is they set a good face on it especially afore the Jews to ingratiate with them Achitophel will bear David company to the house of God because Religion then was in credit It s thought that David speaks of that grand Politician Psal 55. 14. Some make suit to wear the cloth of a Gentleman or a livery of a Noble man for credits sake So some take on the form of Religion for the sake of credit 2. They deny the power of godliness for these Reasons Because 1. It s attained with difficulty 1 Pet. 4. 18. The righteous are scarcely saved the word signifies hardly and it s used thrice in Act. 27. 7 8 16. in that dangerous voyage of Paul in the Ship The soul of the righteous with much difficultie through winds and waves is brought into the Haven of Heaven Luke 13. 22. strive i. e. as in agony to enter into the strait gate as through a croud and throng of temptations and corruptions so we must deny our selves Matth. 16. 24. If any man will be my disciple in power as well inform in truth as well as in title let him deny himself An hard Lesson It s an hard matter to deny a friend if he be importunate an harder to deny a dear wife that lies in the bosom if she be earnest hardest of all to deny a mans self if self be earnest Now because holiness and happiness are attained with so much difficulty therefore some take on them the form of godliness and are resolved to deny the power of it The Form is easie but the power is hard and difficult 2. It s attended with opposition persecution and hatred Here ver 12. They that will love godly in Christ Jesus shall suffer persecution Act. 19. 22. Through much tribulation we must enter into the Kingdom of God The way to the Crown lies by the Cross While Paul was a Pharisee a Formal Professor he was quiet but now when he was turned on Christs side every Tavern rings of Paul every tongue talks of him reproachfully There was a man as I have read or heard that was huspled as we say in Court for going to hear Sermons out of his Parish Church While said he I was a drunkard swearer c. I was quiet and if this be the fruit of gadding to Sermons farewell Religion said the poor Wretch But to give you a better instance we read of a Fellow that pretended to be a Disciple of Christ but when Christ told him The Foxes have holes the birds of the ayr have nests but the Son of man hath not where to lay his head we read not one word more of him There was another man that asked Christ the way to eternal life when Christ bad him sell all c. the young man went away sorrowfull at that hard saying which yet was a command of conviction not of obedience Antigonus said If a man knew the Cares that attend a Crown he would not stoop down to take it up though he found it in the way walking Surely some know the hatred that the power of godliness is attended with and therefore are resolved against it Truth it self hath said Mat. 10. 22. Ye shall be hated of all men for my names sake therefore they go away and say with those on another account Joh 6. 60. This is an hard saying 3. It is assaulted with Satanical temptations The Devil knows the power of holiness will bring to everlasting happiness and therefore out of pure spite he assaulteth such a soul The gates of hell that is the power and policy of Satan for power and policy were in the gates where the persons in Judicatory were wont to meet and sit may assail though not prevail Pharaoh mustered up his Army when Israel was gone out of Egypt and
were marching towards Canaan Pyrats will not set upon an empty Pinnace but a Merchants Ship laden with gold and silver and rich commodities from the Indies A Thief will not break into an empty barn but into an house furnished with good houshold-stuff and money Now carnal men are told of this and therefore they are resolved against the power of godliness 3. For both together Some have a form of godliness but deny the power thereof Because of 1. The Wofull depravation of mans corrupted nature It is agreeable to mans naughty heart to have a form and to deny the power of godliness He hath in him so much imperfect goodness as that makes him to receive the Form of holiness and yet withall so much predominant badness as makes him to deny the power of holiness Psal 12. 2. a double heart An heart in shew for God and goodness an heart indeed for sin and Satan as that man of sin is rightly called Antichrist the Praeposition signifies pro con In shew he is for Christ in substance against Christ So that it is no more a wonder to see some have a Form and deny the power of Godliness then to see a Crow black 2. The Wily disposition of Satan who is very busie to water and cherish the seeds of Formality of godliness and of enmity against the power of godliness He was a glorious Angel by Creation and is become an ugly Devil by his defection and being fallen from heaven he maligns the happiness of poor souls He is therefore content that men should carry Gods Livery on their backs so that they will wear his favour in their bosoms He is content that men should be Gods servants in shew so that they will be his slaves indeed Thus it was with Ananias and Saphira who seemed to be as forward and charitable Christians as the best but out of base fear and diffidence least they should want in their old age kept back part of the price being said therefore to be filled with Satan this is that spirit Eph. 2. 3. that works effectually in the children of disobedience The heart is the Fort-royall and if he can keep that he cares not much for the outworks 3. The Wise dispensation of God who doth justly punish a number of men that live within the pale of the Church giving them up to Satan and to their own naughty hearts to be deluded with new forms that he might avenge himself on them for neglecting the seasons of grace and rejecting the blood of Christ tendred in the Gospel 2 Thes 2. 11. He gave them up to strong delusion Rom. 1. 18. who hold imprison and impound the truth in unrighteousness God doth this holily and justly but man unholily and unjustly Information 1. There is a godliness not only in words and complements but in deed and in truth There is good coyn though some bad There is a faith unfeigned 1 Tim. 1. 5. a Love without dissimulation Rom. 12. 9. wisdom without hypocrisie Jam. 3. 17. an obedience from the heart Rom. 6. 17. 2. The goodness and excellency of Religion because the worst of men will have the form of it That must needs be good it was wont to be said that Nero persecuted and godliness must be good when vile men assume the form of it There was sure some worth in Samuel in whose mantle and likeness the Devil appeared Gold and silver are pretious things because they are counterfeited Wisdom is the principal thing Prov. 4. 7. and wisdom is good with an inheritance Eccles 7. 11. and it is sad also without it Men may hate in heart to be reformed in their life when yet they take Gods Covenant in their mouths Psal 50. 16 17. 3. Wherein the excellency of Religion lies not in the form but in the power of godliness Religion consists not in profession but in power and practice Jam. 1. 26. 27. If any man seem to be religious and bridleth not his tongue this mans religion is in vain Pure Religion is to visit the fatherless c. Faith without works is dead Jam. 2. 17. Col. 2. 23. a shew of wisdom But the power of Religion is the substance and sinews as Theoph. calls it 4. Who are Hypocrites Some think the Papists are Dissemblers in Religion that have but a form and shew of Religion and deny and detest the power of it that pray for pureness and holiness of life but their hearts rise up in a secret Antipathy against it 5. Who are Fanatiques our ears are filled with the sound of that word which comes from a Greek word that signifies to appear or seem to be what they are not Now in Gods Name let them be taken for Fanatiques even in the sense of the Irish Dialect who have a Form of godliness but deny the power of it 2. For instruction 1. Let us examine our selves narrowly and impartially Whether we have a form of godliness and deny the power of it To quicken us hereunto consider Mot. 1. There are such in the bosom of the visible Church Of four sorts of ground there was but one good Mat. 13. 8. 23. 7. 47 48. The kingdom of heaven is like a Net that gathers bad as well as good fish Christ floor hath chaff in it as well as wheat his field hath Goats in it as well as Sheep his visible body hath rotten members in it fit to be cut off as well as sound to be cherished There is a Jew outward as well as inward Rom. 2. 28 29. and Rom. 9. 6. They are not all Israel who are of Israel It is good therefore to try whether we be the persons that live in the visible Church having a Form only 2. There are such even in Gospel times if this may be distinguished from the former ver 1. in the last days that is in Gospel-times of the New-Testament Some say when an end of time is meant then the singular number is used as four times in Joh. 6. 39 40 44 54. and I will raise him up at the last day But when continuance of time is meant it s used in the plural number as 2 Pet. 3. 3. there shall come in the last days scoffers which have lasted these 1600. years and shall till Christ come again to Judgement But this is not currant if you read 1 Joh. 2. 18. the last time twice in that verse and Jam. 5. 3. Ye have heaped up treasure together for the last dayes Howsoever without doubt here by the last days are meant Gospel times It is good therefore to examine whether we have but a Form for if there was a Judas among twelve in Christs family who was so good a Master what may we think now 3. Men may be guilty of gross sin and yet have a form of godliness Some conceive these words are to be referred to the 18. particulars aforementioned Men shall be lovers of themselves covetous boasters proud blasphemers disobedient
5. No Sorrow for sin specially for distractions in Gods Worship It 's the disposition of him that hath the form only to rove in his mind from God in his service and that without regret of spirit without remorse of 〈◊〉 Is 29. 13. with Matth. 15. 8. This people draweth nigh to me with their mouth but have removed their heart far from me As Dinah would needs be gadding abroad to see the fashions of the Country but came home ravished Luther speaking with sadness of distractions in Prayer a Countryman hearing him said he could pray without a distracted thought to whom Luther said Deal truly with me and if thou canst say the Lords Prayer without a distracted thought I will give thee my horse The Countryman said A match Sir hear what follows with pitty and patience and not with laughter and irreverence When he was come to the middle of the Lords Prayer he said But shall I have the bridle and saddle too Oh woful and convincing Instance of distractions Believe it Sirs this man is not alone he hath too many fellows whose hearts never smot them kindly for their roving imaginations in Gods Service He that hath the power of godliness indeavours to keep his heart close to God in duty 2. Sam. 7. 27. thy servant hath found in his heart to pray this Prayer that is to say he hath gathered together all his thoughts and affections and recalled them from the errors of the World to unite and imploy them all in making this Prayer before thee He labours conscientiously to come up to that command 1 Cor. 7. 25. to attend upon the Lord without distraction for he knows that a torn beast must not be eaten Exod. 22. 31. nor distracted services will be well-pleasing to the Lord. God would not have a Foal offered in sacrifie to be divided Levit. 1. 17. to teach us to take heed of distractions in Gods Service But if the heart be wandring as who can say he is pure as to this he mourns unseignedly for it and with the woman pours out tears Luke 7. 38. to admiration Behold Earth waters Heaven whereas Heaven was wont to water the Earth as Chrysologus said So that if thou didst never feel the burden of sin nor seek God for himself nor makest Conscience to pray to him in secret nor indeavourest to keep an even tenour in good courses and company nor mournest for sin specially for the rovings and wandrings of thy mind in Gods Worship as sure as can be thou art the man thou art the woman that hast a form of godliness and deniest the power of it Thus of the Negative Signs I come now to the Affirmative but I must take notice of one Character that is obnoxious to just Question It hath been preached within a mile of an Oak that They who are against forms of Prayer have but a form of godliness An uncharitable unscriptural unsavoury expression a very false mark For 1. It doth not appear that our Saviour Christ used a form of Prayer though it be said Matth. 26. 44. He prayed the third time saying the same words For the last clause might be referred to the Disciples to whom he spake the same words as seems to be hinted by Dr. Hammond He left them without saying MUCH TO THEM But if that Clause is to be refer'd to Prayer There is no necessity to understand it of Christs reciting the self-same words as is observed to my hand Nor indeed is there verity in it for if you compare v. 39. with v. 42. its clear that he did not use the same words without variation and sure the Evangelist did not contradict himself It should be then translated for it is in the singular number the same Reason Motive or Argument in Prayer and then the meaning is that Jesus Christ did in Prayer press and urge his Father with the same Reason or Argument the third time not that he used the self-same words in a stinted Form And had Christ the form of godliness and not the power This is little less then blasphemy 2. Though the Lords Prayer be a form of Prayer as I will not deny yet it hath not been and I suppose cannot be proved that the Apostles ever used it as such The Scripture is silent and where God hath not a Tongue to speak we are not bound to believe And had the Apostles a form of godliness only and not the power 3. The Primitive Church had no form of Prayer till Gregory the Great 600 years after Christ and his Form was not imposed till 800 years after Christ under Charles the Great And had these Christians in the purest Primitive times the form of godliness and and not the power 4. Add hereunto if you will distinguish an undoubted Testimony out of Cocrates according to Christophorsons Translation Apud omnes Religionum sectarum formas nusquam reperire peteris duas quae in precandi more inter se consentiant i. e. Amongst all the forms of Religions and Sects a man could nowhere find two of them to agree in the same manner of praying And had none of them the power but the form of godliness only I pray you do me that Favour nay that Justice to bear me witness that I do not preach against a Form of Prayer that is not my business I own a Form of knowledge Rom. 2. 20. read even now in the second Lesson where the same word is used and a Form of wholsome words 2 Tim. 1. 13. though it be not the same word with that in my Text and a form of Doctrine Rom. 6. 17. where the Word is compared to a Mould and Hearers to melted mettal cast into it and Forms of Prayers and praises mentioned in the Scripture yea and Forms of Confession of Faith and of singing Psalms in the publick Assembly c. but my Design is to shew the weakness and falshood of that Assertion not long since delivered in a great Congregation as aforesaid Thus I have made some way to 〈…〉 Signs He that hath but a Form of Religion 1. Sets out himself of purpose to the shew doing his work of purpose to be seen of men when as he might conceal the knowledge of them and that for the applause of the World not for the approbation of God As the formal Pharisees Matth. 23. 5. All their works they do for to be seen of men which is evident in three Instances as in Alms Matth. 6. 2. and in prayer v. 5. and in Fasting v. 16. Thus Jehu could not be zealous but Johonadab must take notice of it 2 Kings 10. 16. And he said Come with me and see my zeal for the Lord Like Agrippa and Berniâ—â— that came with great pomp the phrase is with much fancy all this outward pomp is but a fancy or as Stage-players that act their parts on a Stage to be seen and applauded That is
I sought him whom my Soul loveth I sought him but could not find him and then in Religious conference with fellow-Christians v. 2. I will rise now and go about the City in the streets and in the broad waies I will seek him whom my Soul loveth O well a day I sought him but found him not And then in the Ministy of the Word v. 3. I said to the Watchmen Saw ye him whom my Soul loveth The Communion without Christ is but a sorry Communion to a gracious heart Lord saith one of the Ancients Thou hast made our heart for thee and it is restless till it come to enjoy thee 5. He Stints himself in Religion so far he will go and not a jot further As Psal 78. 41. they limited the Holy One of Israel So do they that have but a Form of godliness limit themselves in the profession of holiness As Henry the Fourth of France would put to Sea but no further then he could see the shore that if a storm came he might put in to the shore again So much Knowledge Faith Love and Repentance c. they would have and neither care for nor desire more whereas a true Christian aims at and endeavours after the highest pitch of grace and holiness 2 Cor. 7. 1. PERFECTING holiness in the fear of God Phil. 3. 12. I follow after The word is I persecute I follow hoatefoot with utmost earnestness as an Army pursues a routed and flying Enemy or as an Hunts-man doth the game so did Paul eagerly and uncessantly pursue after a greater measure of the knowledge of Jesus Christ having it as it were in Chase and resolving not to rest till he had attained it v. 13. Forgetting those things that are behind and reaching forth to those things that are before A clear Metaphor from Runners in a race who strain and stretch out head hands and whole body to reach the mark with all their might This word saith One hath a great Emphasis for it signifies to stretch out the hand to the mark and therewith to touch it before the feet can reach it That is a fine phrase used twice Tit. 3. 8 14. to maintain i. e. careful to exceed and excel others as Overseers of great works who are most eminent in skil and knowledge or as Professors of some Art and Science Any pittance will serve a Formalist but a true Christian strives to the highest pitch of goodness This is excellently held forth in Heb. 12. 1. Let us lay aside every weight Any heavy thing is a hindrance to him that runs a race Such is an opinion or perswasion wherewith the heart is swollen of perfection already attained which indeed is not yet attained Nothing doth more hinder progress then an arrogant and proud conceit that have we have already reached the prize and mark Therefore Quakers that Diabolical Sect and others have but a Form of godliness at best and that is all if some have so much 6. He Storms at godliness in others He cannot abide the power of godliness in others but his heart riseth up at least in a secret Antipathy against it While Paul was a formal Pharisee he persecuted this way to the death See his own confession Acts 22. 3 4. Gal. 1. 13 14. I persecuted said he the Church of God where note by the way that the Church is to be taken in a larger sense then for one particular Congregation meeting together ordinarily for participation of Gods Ordinances and that they who are more zealous for unwarrantable Traditions and the form of godliness are most furious against the power of it If the fire of grace break out in any house how many are ready to bring their bucket to quench it Now as 1 John 4. 20. He that loveth not his brother whom he hath seen how can he love God whom he hath not seen So he that cannot indure the power of godliness in a wife child servant neighbour c. how can he imagine that he hath it in himself 7. He Speaks bitterly against others for smaller faults and neglects greater in his own heart and life and that without any regret or remorse He beholds a mote in his brothers eye and considers not the beam in his own eye He strains at a gnat and swallows a camel It is said of Arch Bishop Bancroft that he fell foul on Mr. Paul Bayne a man eminent in Learning and Piety for a little black edging on his cuffs threatning to lay him by the heels for it when he winked at greater faults in himself and others Thus it is with formal Professors that make mountains of other mens mole-hils and make mole-hils of their own mountains 8. He succours and harbours in his bosom some sweet sin secretly at least The outside is fair but the inside is foul as was said compared therefore to whited Tombs Matth. 23. 27 28. which indeed appear beautiful outward but are indeed full of dead mens bones and of all uncleanness So do these also outwardly appear righteous unto men but within are full of iniquity Psal 5. 9. their inward part is very wickedness in the abstract See a rowsing Scripture Job 20. 12 13. Wickedness is sweet in his mouth he hides it under his tongue he spares it not he forsakes it not but keeps it still within his mouth Where a beloved sin unrepented of is compared to a piece of Sugar-candy that is rouled in the mouth and under the Tongue which the man by no means will spit out He allows himself in some known sin either closely in his heart as lust pride vain-glory c. he cannot abide that little large word all Ezek. 18. 31. Cast away from you all your transgressions or openly Herod will have his Herodias How many among us have a shew of Religion and yet make no bones of Lying Sabbath-breaking and the like of whom we may say as old Isacc said of Jacob counterfeiting in his garb his eldest brother Their voice is the voice of Jacob but their hands are the hands of Esau Thus of the first Use of Instruction concerning all to try and examine our selves whither we have a Form of Godliness but deny the power thereof Now secondly It teacheth you that are jealous that you have but a Form content not your selves with it labour for the power of it Oh do not lay out your money for counters instead of Gold Oh do not with Ixion imbrace a cloud instead of Juno Be not like those Lorraine Witches deluded by the Devil who received withered Leaves in stead of pieces of gold having a mist cast before their eyes by Satan that old Juggler Oh sit not down on this side the power of godliness There is a Tale of Aquinas who praying to or before a Crucifix it asked him what he would have He answered Nothing Lord but thee O Christ crucified now speaks to thee in his Ministry
the Spirit to them that ask him Spare to speak and spare to speed He that hears the Ravens that cry to him may hear thee though thou beest as black as a Raven I come now to the third Use of Instruction in a word or two to them that have the power of Godliness 1. Lament and bewail with tears of blood that so many living in the bosom of the Church have but a Form of Religion as those that do deny Original Sin who yet with Nepthali give goodly words Gen. 48. 21. and by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. I would be loth to be uncharitable but I assure you I have not so much charity to think that they who deny Original Sin have such experience of their naughty hearts and such acquaintance with the Scriptures that they talk of They are strangers to the power of godliness that are strangers to the power of Original corruption 2. Civil honest men that are deadly Enemies to the power of Religion whose character you may find in Prov. 30. 13. There is a generation that are pure in their own eyes and yet not washed from their filthiness from excrementitial filth as the word signifies 3. That upstart Generation of late Quakers who have the knack of railing and reviling Gods Ministers and people See Jam. 1. 26. If any man among you seeem to be religious and bridleth not his tongue but deceiveth his own heart this mans Religion is in vain 4. Profane men who carry the black brand of sin and Hell in their face and forehead who profess themselves to be Christians and take it in snuf if they be reputed otherwise when they live like Pagans Some think my Text to be understood of these 5. Formal Professors that pray in the Church for holiness and purity of living yet prate against piety and purity and live in all unholiness and impurity As he saith in another case Joel 3. 14. Multitudes multitudes in the valley of Decision So multitudes multitudes of them that have but a Form of Devotion in the valley of vision in the Church and Land where preaching hath been vouchsafed so long This is a Lamentation and and shall be for a Lamentation Ezek. 19. 14. 2. Beware of them who have but a Form of godliness confide not in them The close of the verse in my Text is from such turn awy The old Latin hath it shun them converse not with them in a needless and familiar manner or thus be averse to them for a Bishop and so every Christian must not only shun such but set themselves against such By this it is evident that Paul doth not only speak of future time but shews that in that present Age such kind of Formalists whom he doth here decipher should not be nay were not wanting store enough Phil. 3. 2. Beware of dogs beware of evil workers beware of the Concision It 's said three times beware as if we could not be too wary according to the Lawyers Maxim Abundance of Caution doth no harm at all Beware therefore of Dogs that though they have a form of Religion yet are covetous v. 2. with Is 56. 10. greedy Dogs that can never have enough Beware of evil workers that Judaizing seem to be zealous for the Law when their lives are bad or are not conversant bona side in the Gospel the work of the Lord Beware of the Concision who urging the Ceremonial Law constraining others to be circumcised Gal. 6. 12. to cut off the fore-skin of the flesh when themselves were cutters and renters of the Churches of Christ And the rather are we to be cautious of such Because 1. Of the Resemblance between the Form and the Power of Religion and therefore more apt to be deceived Matth. 7. 15. Beware of false Prophets which come to you in sheeps clothing but inwardly they are ravening wolves Apes are somewhat like Men and Wolves like Dogs Silly Souls are much taken with such shews as children with gauds and gugaws Col. 2. 23. Which have a shew of wisdom in will-worship and humility c. 2. Because of the Rottenness of such who not only fail us when we have most need like water-brooks in Summer Job 6. 15. but hurt us the more Prov. 25. 19. Confidence in an unfaithful man in time of trouble is like a broken tooth and a foot out of joynt A broken tooth doth but pain a hungry man chewing a piece of bread or meat a dislocated leg hinders a man from flying in time of danger and if he make an essay he is more tormented They that have been seemingly our greatest friends have really proved our greatest foes None are sorer persecutours then Formal Professors our Stories tell us the husband hath carried a fagot to burn therewith his wife Therefore listen to that grave serious and seasonable counsel Mic. 7. 5. Trust ye not in a friend put ye not confidence in a guide keep the door of thy mouth from her that lyeth in thy bosom For the son dishonoureth the Father the daughter riseth up against her mother a mans enemies are the men of his own house No bands of Relation can hold them in but they will discover themselves to be Lyons and Tygers c. Who were they that had a hand in persecuting Paul and Barnabas but the Devout women Acts 13. 50. or Religious women who were Jewish Proselytes ignorant of Christ and fit instruments to prevail with their husbands to drive away Paul and Barnabas Lastly This may comfort true Nathanaels in whose spirit there is no predominant guile who through free grace have the Form and Power of Godliness too in some measure I would not have my Sun set in a cloud Let this Cordial be boxed up against the time of trouble and reproaches of ungodly men Whatsoever venom graceless men spit in their faces yet they may rejoyce in this that they are not in this black Bill but their names are written in Heaven Luke 10. 20. FINIS Luke 1. 6. Ruth 2. 20. Mark 7. 3. 6. Philip. 1. 6. Col. 2. 6 7. Chrysost in loc a Pisc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Beza c Cypr. d Syr. v. Ambr. Genev. e Syr. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. g Ames Coron p. 377. h Trap. i Prov. 7. 17. k Maldon ☜ Just Mart. Resp ad Qu. 3. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Mat. 8. 19 20. p Mat. 19. 16. 22. q Mat. 16. 18. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Act 5. 1. 2 3 c. Vse 1. t Theophil in loc u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w M. Mede Apostasy p. 64. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Acts 9. z Josh 24. 15. a Calv. b Cant. 7. 5. c Hos 10. 1. * Rivet Loc. d Gen. 34. 1 2. e Diodat f See Assembl Annotat g Chrysol Serm. 93. h Annor i Maldoitat ex Euthym k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia Evangelistae notanter dicunt Christum 2a 3a vice eundem sermonem in precibus suis dixisse ex eo immote colligitur VARIATIS precum verbis scepum sensum eorum fuisse cundem in varium Gerhard Harm c. 2. p. 23. l Quod non Legimus non Credimus Hier. m Eccl. Hist l. 5. c. 21. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Acts 25. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Mercer t Fullers Church Hist l. 5. p. 172. s 40. u Poma coatacta cinerescunt Tert. p. 101. c. 40. w Hom. of the right use of the Church part 2. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Apud Xenoph. z Diodat a Bern. Epist 112. b Austin c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prono q. praecipiti corpre feruntur ad forum Beza Annot. c A Lapide d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Estius f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tumor Dan. Heins Si dixisti Satis est periisti h Phill. 3. 5 6. i Mat. 7. 2 3. k Mat. 23. 24. Vse 2. l Nil praeter te Domine Aquin. * Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie sonat humile virgulium haud repens vixque in terra appareus Gembr in lot Myricam etiam significat quae est herba humilis spreta abjecta Mercer * Such as formerly took up Christianity as the Court-fashion now left it and whom Ethelherts smiles had made Converts Eadbald's frowns quickly made Apostates Full. Church Hist Cent. 7. b. 2. p. 70. m Miserius est perdidisse quam omnino non accepisse Tertull. de poeniten n 1 Kings 8. 22 to 54. o Nehem 9. 4 c. p Multi in terris manducint quod apud inseros digerunt Aust q T. C. r D. H. H. Annot. in loc * Significatur eventus scelera ipsius justo Dei judicio consecutus Proprium i. o. quia ipsi melius conveniebat quam Apostolica functio H. Grot. in loc s Potest esse visibilis forma palmitis etiam extra vitem sed tamen invisibilis radicis victum habere non potest extra vitem Aug. Serm. in Mat. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic respondet Hebraee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 70 vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. H. Grot. Use 3. u T. C. w Qui profitentur se Christiaons cum sint nequissimi opere et sensu perversi Ambr. in loc x Devita y Non satie est vitare sed eos aversari imo iis adversari A Lap. z Esti a Abundans cautel a non nocet a Gro. b Simiae imitantur homines sicut lupi canes quibus similes sunt Cyp. ad Job c See Riber loc Parentes propinqui credentium omnia jura sanguinis necessitudinis violabant non solum odio novae Religionis sed ut periculum suum vitantes d Beza vulg
maintain to his dying day Chap. 27. 5. between which there is a vast difference so it is here Only mark that which is called chastity in the Heathens is called Holiness in Christians twice in 1 Thess 4. 4 7. as if it were no small piece of Sanctification in them 2. Affirmatively It is an holy disposition wrought by the Spirit of God whereby the Soul is enabled to act religiously toward God and man in the whole conversation in some measure To open a window and give light to this Description by taking it into parts 1. It s an holy disposition That which is here rendred godliness is translated holiness Acts 3. 12. where the same word is used 2. Wrought by the Spirit of God John 1. 13. which were born not of blood that is of natural generation nor of the will of the flesh that is not by the power of corrupted will nor of the will of man of any motion or indowment of the best moral heroical man but of God viz. of the Spirit of God by whom we are said to be wrought to the self same thing 2 Cor. 5. 5. as Stone and Wood are hewed and squared by Masons and Carpenters for the building 3. The Soul this is the subject of this and all other Theological vertues 4. It enables Habits whether infused or acquired enable the soul to act as in the eye the faculty of seeing enables for the act of seeing 5. Religiously i. e. suitably to godly principles 6. Toward God so godliness is taken for the inward and outward acts of his Worship Tit. 2. 12. Soberly in respect of our selves righteously in respect of our neighbours and godly in respect of God himself 1. Tim 2 2. in all godliness and honesty Godliness in reference to the First Table and honesty in reference to the Second Table 7. And towards man 1 Tim. 6 6. Godliness with contentment which holds forth the whole duty of man Eccl. 12. 13. 8. In the whole conversation as here 2 Tim. 3. 12. They that will live godly in Christ 2 Pet. 3. 11. in all holy conversation and godliness the words are in the plural number conversations godlinesses as blood runs through all the veins in the body and the threads through the cloth so godliness runs through the whole conversation 1 Thess 5. 23. The God of Peace sanctifie you wholly 9. In some measure Our state here is imperfect 1 Cor. 13. 9. What is the Form of Godliness Answ There is a substantial form Phil. 2. 6 7. The form of God the form of man that is true God and true man for substance 2. An accidental form Mark 16. 12. Christ appeared in another form In this last sense it is taken here But we shall know what the form of godliness is by the power of it Now the Power of godliness imports 1. A Principle of grace and holiness which is called a well of water John 4. 14. an ingrafted word Jam. 1. 21. an incorruptible seed 1 Pet. 1. 23. the Spirit that dwels in us 1 Cor. 3. 16. an abiding seed 1 John 3. 5. an unction 1 John 2. 27. a root implanted Matth. 13. 21. Job 19. 28. the life of God Eph. 4. 17. the Image of God Col. 3. 10. the Divine Nature 2 Pet. 1. 4. A bare Picture of a man though never so curiously and artificially drawn is but a form of a man because it wants a Soul and life as a true man hath Rev. 3. 5. a name that thou livest Where there is no Soul of a man there is no power of a man Formal Professors are like hollow Trees in an old Wood tall perhaps but pithless sapless lifeless or like a Bulrush the caul is green and fresh but pill it and what do you find in it but a spongeous unsubstantial substance as One saith The Lamps of the five wise and of the five foolish Virgins did burn and blaze alike but there was no oyl in the vessels of the foolish Matth. 25. 3 4. Now he that hath the power of godliness hath a Principle of Grace 2. Practices suitable to such a principle A dead carcass may have all the lineaments and parts of a true body but it wants the soul and living actions A man that is indeed alive puts forth acts of life so it is with a true Christian he breaths Lam. 3. 56. Psa 42. 1. as the hart panteth c. He sees a beauty in grace and filthiness in sin a Formalist doth not Isa 53. 2. He hears as the Learned Isa 50 4. He smells a sweet favour in Christs Name Cant. 1. 3. He tasts how gracious the Lord is 1 Pet. 2. 3 1. But contrarily he that hath but a face is like these Idols Psal 135. 16 17. they have eyes but see not c. Living and dead branches are in Christ by profession but the dead ones receive no sap bring forth no fruit True some works may be done by a Formal Professor but such as are called dead works Heb. 9. 14. because there is no life in them as you shall hear anon Excellent speech becomes not a fool no more then a ring of gold in a Swines snout 3. The Property which is strictly called Power that is the vigour vivacity vertue efficacy of both 1 Cor. 4. 20. The Kingdom of God is not in word but in power 1 Thes 1. 5. Not in word only but in power Counterfeit Balsom is like to the true but it wants the property of healing The power of godliness is in some respect like Christ that riseth with healing under his wings Mal. 4. 2. that secretly and insensibly sends forth a vertue to dry up in some measure the bloody issue of sin Mark 5. 29 30. That is an observable place Joh. 10. 10. I am come that they might have life and that they might have it more abundantly so the Books have it but it is not a comparative word in the Greek It may be better rendred abundantly that is a fat and vegetous life So is the verb to be understood 1 Cor. 8. 8 are we the better that is fatter or stronger and then the sense is that they might have life not meerly a life for so hath the prisoner and the sick man but a sound vigorous and comfortable life If a soul had not pardon of sin it would not resist sin if it had no power against sin it could not resist sin so much power as the soul hath to resist sin so much power sin loseth Sin may remain in the best but doth not reign Rom. 16. 4. Sin shall not have dominion I deny not this vigour is not felt nor perhaps exerted in case of Satanical temptation spiritual desertion and sad transgression as with David Psal 51. If Christians should not sometimes have dead hearts they would have proud hearts But this is not ordinary 3. What is it to deny the power of godliness Answ Not verbally so much as really
to parents unthankfull and which is strange unholy ver 2. and yet have a form of godliness without natural affection truce-breakers false accusers Divels as the word signifies c. ver 3. and yet have a form Traytors c. ver 4. and yet have a form of godliness Such were those Israelites who are called Rulers of Sodom and people of Gomorrha Isa 1. 10. to 16. Such were they mentioned Jer. 7. 9 10. Who did steal murder commit adultery swear falsely and burn incense to Baal yet they did stand before the Lord in his house Such were they in Ezek. 33. 31 32. It s good therefore to try whether we be not the men and women having but a Form But secondly I must premise these Rules or Cautions 1. It is not simply sinful to have a form All shews of Religion are not unwarrantable but where there is no substance Though all is not gold that glisters yet true gold will glister A man cannot carry a candle in a Lanthorn except a dark one but the light will be seen through the horns of it There is a Spanish Proverb Three things cannot be kept in viz. a Cough Fire and Love to which you may well add grace of which shews are not only allowed but commanded Matth. 5. 16. Let your light so shine c. Phil. 2. 16. holding forth the word of life as the Admiral-ship holds out its Lanthorn behind that the rest of the Fleet in a foggy day or dark night may steer their course accordingly 1 Pet. 2. 9. that ye should shew forth the praises or vertues of him But to be a shell without a kernel as they say of Halifax-nuts that is naught 2. I deny not but there may be some Reality even in Formality as to the third ground Matth. 13. 20. there was a real cause viz. the Spirit of God though by an inferior and common operation and a real effect joy though it was but temporary and a real subject an hearer a rational creature Indeed a Picture of a man hath no life though it seem to see c. but comparisons run not as they say on four feet Real I say in opposition to imaginary not to hypocritical I confess it is very hard to distinguish between the form and power of godliness The Tares mentioned Matth. 13. were so like the Wheat in those Countries that it was no easie matter to distinguish them therefore Christ would not have them pulled up True Balsom cannot at least for a while be distinguished from counterfeit Is 1. 25. and take away thy Tin Tin we know is so like to Silver that some are deceived therewith so is the form like to the power There is a likness between a Bristol and an Indian Diamond yet a skilful Jeweller can distinguish if I fall short impute it to want of skill not of will The Characters now are branched into Negative and Affirmative 1. Negative which are five in Number He hath but a form of godliness where there is 1. No Sense of the burden of sin or of Gods wrath or the woful condition of man by nature If he never felt any trouble of mind any affliction of spirit for a state of unregeneracy or for some special corruption he hath but a form I know that Matthew without any trouble of spirit that we read of was called from the receit of Custom and God opened the heart of Lydia without sensible pangs and Timothy it's thought suckt in grace together with his mothers milk but this is not Gods ordinary way The Lord himself humbled Adam Gen. 3. before he preached the Gospel the promised seed to him Peters hearers Acts 2. 37. were pricked at heart as with the Pâ—ntosa needle or dagger before they were comforted Paul himself was unhorst and laid level with the ground before he had a principle of grace insused Therefore the Spirit is called the Spirit of bondage Rom 8. 15. because it is the work of the Spirit to convince a sinner of his bondage to sin Satan and Gods wrath before he becomes a Spirit of Adoption 2. No Serving the Lord in private and secret Good Joshua resolved that he and his house would serve the Lord. Cornelius Acts 10. 2. a devout man and prayed to God alwaies Look the Title of the 30th Plalm at the dedication of the house of David teaching us that our houses should be little Sanctuaries and Oratories for the Worship of God To prove Job an Hypocrite it was charged though falsely on him that he did restrain Prayer before God A true Christian hath secret sins to bewail and secret mercies to beg and there Christ is held by the Soul in the Galleries What is Prayer but a friendly conference a familiar talk with God Now thou canst pray thou saist in the Church but no Prayer at all in thy house in thy closet When did Jesus Christ see thee upon thy knees in secret Thou art a meer stranger to God and com'st not at him 3. No Seeking the Lord for himself but for a mans own self Isal 9. 13. neither do they seek the Lord of Hosts with Hos 7. 10. nor seek him the Lord for all this I dout not but they prayed and sought the Lord that plough was not to stand still but it was for themselves Zach. 7. 5 6. When ye fasted and mourned in the fifth and seventh moneth 〈…〉 all fast unto me even unto me when you did eat and drink did ye not eat for your selves and drink for your selves It should be to Gods glory 1 Cor. 10. 31. that is the ultimate end The Hawk may sore high but he hath an eye on the prey below Self and nothing but self is sought as the last and highest end by him that hath but a form He looks asquint at his own credit profit c. as those slaunting Preachers did Phil. 1. 15 16. or â—s Israel who was an empty Vine bringing forth fruit to her self being the plenty was bestowed on their Altars as next words shew and so on themselves 4. No Stability in any good course or company James 1. 8. A double-minded man is unstable in all his wayes Mark a double-minded man in allusion to Psal 12. 2. A double heart a heart and an heart is unstable as a bowl on a smooth table ready to run with every tick of the finger Off and on in duty up and down in Religion in good company he seems to be demure in bad company debaucht perhaps like water that conforms it self to the figure of the vessel whereinto it is put True it is a good man may be disadvantaged by the society with the bad but this is not usual and it is lamented sadly Ps 120. 5. Woe is me that I sojourn in Mesech Is 6. 5. Woe is me for I am undone because I am a man of unclean lips and I dwelt in the midst of a People of unclean lips which brings me to the last
observable Prov. 18. 2. A fool hath no delight in understanding but that his heart may discover it sels i. e. he might win to himself popular applause and vain glory Our Chronicles and Histories tell us that Cardinal Campegius an Italian being joyned in Commission for the Pope with our Cardinal Wolsey about the Divorce of Hen. 8. arrived at Calais but Wolsey hearing his arrival was with an equipage not so Court-like as he desired and loth that his own pomp should be shamed by the others poverty caused him to stay there till he sent him more splendid accommodations at least in outward shew But as the Cardinals Mules passed Cheapside they out of unruliness happend to break the Trunks they carryed which were found full of nothing but emptiness or that which was next to it old Boots and Shooes c. Just so a Formalist in Religion makes a great shew but what is within like the Apples of Sodom fair to the eye but being toucht are nothing else but a compound of ashes or like the Egyptians Temples gay without but nothing within but a Crocodile or a Cat or some such ugly Creature So is he that hath but a Form his outside is fair but his inside is very foul When he comes into the Church he must squat down like a Hare to his private Prayer dung-Devotion though the Minister and Congregation or both be imployed in some publick act of Divine Worship contrary to the Book of Homelies of the Church of England Thus he sets himself out to the shew whereas sincerity affects secrecy He that hath the power of godliness seeks to be good rather then seems to be good Mistake me not it is one thing to do a work that cannot but be seen and another thing to do it that it may be seen This is the end of the worker that is the end of the work 2. He slubbers over the Service of God when he is imployed in it unspiritually unzealously with superficialness and overliness as a boy his Lesson or a Scholler his Task Is 64. 7. none stirreth up himself to take hold of thee Heb. 9. 14. dead works because they have as we said the lineaments of a true body but they want life and soul now he hath the power of godliness if he be a Preacher that is like Christ in measure Mark 1. 22. he taught them with authority and not as the Scribes if otherwise he prayes with feeling or fervency Jam. 5. 16. The effectual fervent Prayer so the Books have it but it is in the Original the operative Prayer that sets all the powers of the Soul on working One renders it a through-wrought Prayer in allusion to cloth or such like which we use to say is throughly-well wrought when another is but slightly wrought Like Elias Jam. 5. 17. he prayes in praying and so reads in reading and fasts in fasting You have a notable example in Acts 9. 11. Behold he prayeth Without doubt while Paul was a strict Pharisee he prayed For he saith concerning himself Phil. 3. 6. touching the righteousness which is in the Law blameless according to the Pharisees Gloss which confined the Righteousness of the Law to externals Now Prayer is a part of that Righteousness nay according to the Pharisees practice who did pray much as you shall hear anon But he prayed not till now then he prayed formally now feelingly then was Prayer a meer lip-labour now the travel of his heart for Joh. 4. 14. God is a Spirit and they that worship him must worship him in spirit and in truth Glow-worms shine in the night but they have no heat 3. He Stands more on Rites than on Religion more on the shadow than the body more on the circumstance than on the substance of Religion more on humane Inventions then on divine Institutions He is fundamental in circumstantials as he is circumstantial in fundamentals As the formal Pharisees stood more on outward washing than holy walking on the Tradition of the Elders more then the Truth and Latitude of Gods Commands See Matth. 15. from the 1 v. to the 16. v. but specially Matth. 23. 23. Ye pay tithe of mint and anise and cummin and have omitted the weightier matters of the Law Without breach of charity we judge the Papists generally to have but a Form not daring to eat an Egge in Lent c. yet make no bones of neglecting the Word prophaning the Sabboth and blaspheming Gods Name c. and is it not so with most Protestants streight-lac'd in a Ceremony and loose-girt in the substance of Religion Surely the Heathens shall rise up in judgment against these Socrates said God will be worshipped with that kind of worship he himself hath commanded and Cicero said He will not be worshipped with Superstition but with Piety 4. He sticks in the work done as he strives not to do it in an holy manner Thus Micah said Josh 17. 13. Now know I that the Lord will do me good seeing I have a Levite to be my Priest as if nothing had been wanting in this establishment of a worship but a lawfull Minister as the Levites were whereas there was a defect in all in the Institution without command approbation and promise of God in the place means and idolatrous Ceremonies yet he rested in the work done So did that Strumpet enticing the younker Prov. 7. 14. I have peace offerings with me I have paid my vows q d. I have offered a Sacrifice of thanksgiving and have a feast of the residue to entertain thee with Thus did the Formal Jews they bound the Sacrifice with cords to the horns of the Altar but never minded the spiritual signification 2 Cor. 3. 13. They could not stedfastly look to the end of that which is abolished They had no eye to Christ who was the end of the Ceremonial Law abolished Thus they cryed Jer. 7. 4. The Temple of the Lord the Temple of the Lord but never inquired after Christ typified by that Temple It is well to keep the heart close to duty but it is better to keep the heart close to God in the duty It is good to perform Service to God but better to rest on God in our performances A true Christian is like Noah's Dove that could find no rest but in the Ark to which therefore she returned the Raven sent out did not return because it seized on some carcass on which it preyed Psal 116. 7. Return unto thyrest O my Soul A good heart is not satisfied till it find God in the Duty Peter and John when they were come to our Saviours Sepulchre were not contented with the grave-cloathes when the body of Christ was not there It was a pious saying Lord I never go from thee without thee A sincere Soul labours to find Christ in an Ordinance else it makes pitiful moans as the Spouse who seeks him in meditation Cant. 3. 1. By night on my bed
asking what thou wouldest have Oh poor sinner return this answer Not the Form only but the power of godliness also As Luther protested God should not put him off with any thing on this side himself So let it be thy Resolution not to be put off with any thing on this side the power of godliness To quicken you hereunto consider these Motives 1. The Disesteem your meer shews have with God as Psal 73. 20. When thou awakest thou shalt despise their Image All the pomp and glory of the World is but as an Image or fancy in a dream When the Lord awakes to Judgment he will contemn the bravery of the World So he will despise and disrespect thy Form of Godliness Is 1. 11. To what purpose is the multitude of your Sacrifices to me said God to the formal Jews I delight not in the blood of Bulls or of Lambs or of he-Goats v. 12. When ye come to appear before me who required this at your hands to tread my Courts when yet he himself required it v. 13. Bring no more vain oblations to me incense is an abomination to me the New-moons and Sabbaths the calling of Assemblies I cannot away with it is iniquity even the solemn meeting and yet these things were expresly prescribed them by the Lord. But now for sincere hearts Psal 102. 17. He will regad the prayer of the destitute of poor shrubs as the word signifies he will not despise their prayer whose hearts are honest though never so weak for Psal 51. 17. The Sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Mark a broken heart is not a Sacrifie only but Sacrifices i. e. instead of all Sacrifices and that of God i. e. not only of Gods appointment but approbation and acceptance also Therefore he saith Is 66. 2. To this man will I look q. d. He that made heaven and earth seems to overlook all other things and persons and casts a loving look on him that is poor that hath the power of Godliness 2. The Dammage you will sustain Luke 8. 18. from him shall be taken that which he seemeth to have a counterfeit complexion will not last long That is a strange word 2 John 8. Take heed you lose not those things ye have wrought If thou hast but a Form of godliness thou art in danger to lose all thy praings hearings fastings receivings of the Lords Supper c. All the Prayers thou hast said all the Sermons thou hast heard all the Chapters thou hast read all the Fasts thou hast kept all the Sacraments thou hast received c. And what an unutterable and intolerable loss will this be I may say and allude to Psal 39. 6. Surely every man walketh in a vain shew so most men live in a vain form of Religion or I may say on better grounds and I hope with a better heart Matth. 26. 8. To what purpose is all this waste The Swan was in the Law rejected for Sacrifice because it had a black skin under white feathers 3. The Damnation you are obnoxious unto Luke 20. 47. Who for a shew make long Prayers the same shall receive greater damnation with Matth. 23. 14. for a pretence make long Prayer therefore ye shall receive greater damnation Observe by the way long Prayers are not condemned as simply unlawful in themselves for Solomon made a long Prayer at the Dedication of the Temple and so did they in a solemn day of humiliation spending the fourth part of the day in confession and supplication c. and our Saviour Christ himself continued all night in Prayer to God Luke 6. 12. but great Devotion was pretended when grievous Destruction was intended when they did colour their foul sins with fair shews the strength of their iniquities with the length of Prayer These formal Pharisees did palliate their covetousness and cruelty with seeming Piety devouring whole houses there was their covetousness and of widdows which could not relieve themselves there is their cruelty All which was the worse in endeavouring to make the holy and pure God the Author or at least fautour of their impiety Such mens condemnation shall be greater for dissembled Sanctity is double Iniquity I shall now propound to you some Directions 1. Give credit to the Doctrine delivered and that meer profession will not bring a Soul to Salvation Matth. 7. 21. Not every one that saith Lord Lord shall enter into the Kingdom of Heaven yea though he prayes with a seeming zeal as the doubling of the word Lord Lord seems to import Judas gave a kiss to Christ yet is gone to his own place i. e. to Hell Acts 1. 25. For I do not think that the clause of that vers is to be referred to Matthias as some would have it for then the words foregoing must be put in a Parenthesis which is uncouch and that by place is understood his Province office or Ministry suits not with the stream of Expositors nor with the language of the Scripture elsewhere and Scripture must expound Scripture A kiss then of Profession may be attended with damnation in Hell None are kept out of Heaven for lamented badness but for supposed goodness A Ship ca'ld the Safeguard or Good-speed have been shipwrackt This Historical Faith hath been the beginning of conversion to some as the needle for the thread 2. Get Christ and union with him Let him be formed in thy heart Gal. 4. 15. Be in Christ and be a new creature 2 Cor. 5. 17. See Ephes 2. 12. To be without Christ is the Van and to be without God is the Rear of all Misery There may be saith Austin a visible form of a branch without the Vine but it cannot have the life of the invisible root except it be in the Vine 3. Go to the publick Ministry of the Word wear the threshold of the Sanctuary wait on God in that Ordinance As Christ said to his Disciples Luke 24. 49. Tarry ye in Jerusalem until ye be indued with power from on high indued or cloathed this word answers that Hebrew word in Judg. 6. 34. which the Septuagint translate cloathed At Jerusalem the Gospel began to be preached v. 47. according to that Gospel-Prophet Is c. 2. 3. Out of Zion shall go forth the Law and the word of the Lord from Jerusalem Therefore say I miss not a Sermon Without the power of Religion the poor Soul is in a naked condition and here is the Wardrop whence this cloathing may be had Grieve and groan that thou hast lived so long in a Form of Devotion without the power and pray as well as thou canst for the Spirit of power 2 Tim. 1. 7. We cannot pray without the Spirit and yet we are allowed to pray for the Spirit and God hath promised to give the Spirit to them that pray Luke 11. 13. Much more shall the Heavenly Father give