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
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
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
And here it may be seasonable to take notice of a dangerous Mistake which many of the Professors of Christianity are guilty of They pretend to have a deep and serious Sense what a weighty and solemn Duty the receiving the Sacrament of the Lord's Supper is and 't is for this Reason that they forbear it because they think they are not sufficiently prepared for it and yet at the same time these very Men presume to come to the Church to address themselves unto God's Throne and hear his Holy Word without any Preparation at all as if the Sacrament of the Lord's Supper was the only Duty of Religion which required Care in the performance of it Thus they are too nice and scrupulous on the one hand whilst they are too negligent and prophane on the other they wholly omit one Ordinance of God because they do not think themselves sufficiently prepared for it and lose the benefit of all the rest because they will not Prepare themselves at all For what other Reason can be given why Men who live so long under the most powerful Preaching of the Word of God Edifie so little by it why their Understandings are so little improv'd in Spiritual Matters and their Lives and Conversations so little better'd thereby but because they do not bring prepared Minds and good Dispositions along with them their Thoughts are taken up with worldly Affairs their Hearts are fill'd with corrupt Affections and many wicked and impure Spirits have taken Possession of their Souls and then no wonder that the Holy Spirit of God doth not take up his abode with them when they are not in a Capacity to give him any suitable Entertainment Some Preparation therefore is absolutely necessary to be made before we attend on the Publick Worship of God Which may be perform'd after this or such like manner Upon the Lord's Day or any other day Dedicated to the Publick Service of God and set apart from our private Employments to the more solemn Worship of our Creator as soon as ever we awake let our Souls be season'd with some holy and devout Meditation Let us consider that at the same time the Sun salutes our Eyes and refresheth our Bodies with his comfortable Beams Mal. 4.2 The sun of Righteousness doth arise with healing in his wings and makes us the Overtures of some peculiar Favours That this Day is set apart by the great God of Heaven and Earth to receive the Homage of his Vassals and to give them the Liberty of entring his Courts appearing before his Throne admiring his Excellencies adoring his Perfections celebrating his Praises and laying open their Wants before him and begging Supplies and that therefore 't is both our Duty and Interest to improve these Seasons of Grace to Prepare our selves to meet our God and not only to put our Bodies into a Decent and becoming Dress but to adorn our Souls with such Qualifications and Dispositions as are requisite for Poor sinful Men when they appear before the great Creator and Governour of the World And because the Preparations of the heart are from the Lord Prov. 16.1 it will be necessary to prostrate our selves before the Throne of his Grace and to beseech God Jam. 1.17 Who is the Author and Giver of every good and perfect Gift that he will inspire our Hearts with holy Dispositions and afford us the Assistance of his Holy Spirit to enable us to cast out of our Minds all vain and worldly Thoughts to subdue all Carnal and corrupt Affections and to offer up to him our Bodies and Souls a pure undefiled and acceptable Sacrifice That we may spend this day especially that part of it which iâ—â—edicated to God's immediate Service â—â—ter so Holy and Devout a manner as may promote our Spiritual Welfare and hereby Glorifie our Father which is in Heaven Matth. 5.16 Let us beseech Almighty God that his good Spirit may go along with us through all the Duties of the day and incite strengthen and confirm us in every good Work That he would teach us to Pray with Fervency and an holy Assurance that all our Requests which are conformable to the Will of God shall be granted us to hear his Word with Attention and firm Resolutions of performing whatsoever we are convinc'd is our Duty and to Praise him with gladness and cheerfulness of Soul with Hearts fill'd with the grateful Resentments of his Benefits and Loving kindness towards us In the next place let us read some Portion of the Holy Scripture and make this the Subject of our Meditation till the hour approaches when we are call'd upon to joyn with the Congregation in our Devotions and we hear the Summons to attend God's Publick Worship It will then be time to enter upon a more particular Consideration how we have pass'd the last Week how well we have perform'd those Resolutions which we have formerly taken up what Sins we have since been guilty of what good Duties we have omitted and that we should be sorry for these our Neglects and bewail our Mis-carriages and resolve that we will amend our Lives and never be guilty of the same Sins for the time to come but that we will walk more uprightly and more exactly in Obedience to all the Commands of God This is that Preparation of Soul which every one ought to make before he enters into the House of God For God will not be serv'd with unclean hands and an unsanctify'd heart he abhors even the most solemn Fasts of those Men who smite with the Fists of wickedness Isa 58.4 he expects that the sprinkling water should be sprinkled upon us 2 Cor. 7.1 and that we should cleanse our selves from all filthiness both of Flesh and Spirit when we draw near unto him And wash our hands in innocency Psal 26.6 before we compass God's Altar Let us therefore never omit this Examination of our selves before we enter into God's House when we have time and opportunity so to do For tho' upon some sudden Emergencies all this Precaution is not to be us'd this Exactness of Preparation may be omitted and a general and habitual Preparation of Mind will suffice yet this will in no wise excuse the constant Neglect of this Duty nor take off the blame from those Men who live in the constant Omission of it for 't is highly reasonable to believe that Self-Examination is a Duty in some Degree as absolutely necessary to be perform'd before we attend God's Publick Worship as 't is before the receiving the Sacrament of the Lord's Supper Which Sacrament was anciently an Essential part of the Publick Worship of God tho' of late years it has been scandalously neglected And therefore as when Men come to the Table of the Lord without due Preparation 1 Cor. 11.29 they trample under feet Christ's holy Body and Blood and eat and drink Condemnation to themselves So when they frequent the House of God and attend upon