our Faith which as the Apostle tells it is necessary to our Salvation to make even with the Mouth Rom. x. 9 10. But when upon due examination of a mans Conscience it shall appear unto him that the main of his Religion consists in such an habitual outward shew he certainly has most just reason to censure himself severely for a Form of Godliness We know whose practice it was to make broad their Philacteries certain Parchments or such like stuff whereon were written sundry passages of the Law which they wore as Welts or Guards to their Clothes for putting them in mind of their Duty according to the Command Numb xv 38 39. and to enlarge the Borders of their Garments so that they could not pass the street but men might be able to observe There goes a Saint at least by pretence I will not exaggerate some mens Religious Anticks but let all beware Affectation in this kind as they would approve their sincerity to God Man and Themselves And especially let it be esteemed a dreadful sort of Religion to confess once or twice a week in the Church We believe in God and all the week after in Works to deny him Tit. i. 16. Some such persons may pretend to be Church-men but they and the World ought to know the Church owns them not they are indeed of no Church nor of any Religion but the Reproach of Christianity and the Dregs of the most degenerate Age thereof 3. The Exercise and perhaps the Ostentation of some pretended Gifts of the Spirit but possibly only common natural or acquired abilities serves some men to pass them for godly in the World They can haply advise well and discourse volubly in matters of Religion and they have arrived at a Faculty of Praying in another sort than the rest of the Common People can which is commonly how properly I dispute not at present called the Gift of Prayer Now this many take for a very high degree of proficiency in Religion Nor shall I speak against but highly commend the humble exercise of such ability by them who have it in loco between God and themselves or perhaps sometimes otherwise I with all my heart wish there were more of this ability and more of the sober use thereof in the Christian Church But the Affectation hereof is vain and the making this a distinction or essential part much more the main of our Religion is sinful and pernicious At the best where separate from sincerity 't is but a Form of Godliness though perhaps one of the most specious kinds 'T is well known what a generation of men there were of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who both could and did to commend themselves to popular esteem make long prayers Matth. xxiii 14. and yet certainly were not more Godly but more Hypocrites whether for their Abilities or their Practice in this kind And any man of consideration will easily perceive and allow that though it were admitted that this ability were immediately from the Spirit yet it is a deplorable case that all which a man has of the Spirit of God should dwell in his Lips Tongue or Phansie If these are the great accomplishments we value our selves upon when we come to be weighed in the Divine Balances we shall certainly be found wanting and very light 4. A pretence to Zeal and being earnest for this or that Opinion and Party in our Divided Church is God knows the whole Religion of too many but certainly wheresoever separate from Virtue a meer and most empty Form of Godliness And it is sadly observable that the generality of mens Zeal is wholly imployed for or against lesser things How many in these Nations even of those who would be reputed and haply in other things are sober men spend all their Religious Fervour in crying up and others in crying down what it had been happy for the Church of God if it had never heard of I must avow I do judge those who are zealous for Conformity even to the smaller Injunctions to be of the two sorts of Zealots much the more justifiable for they have Obedience to the Lawful Commands of a Lawful and the best Government to plead for them but it cannot be denyed that there is more than a little overdoing even on this side many a Contest entred of which no other issue can be expected but mutual exasperations and managed with such eagerness as if Ceremonies were the whole Duty of Man On the other side I mean of the Nonconformists not only the Cause but in my poor judgment the Management is worse the Heats and Clamours more excessive And yet all this would I not touch at present on either side were these animosities generally look'd upon as the Infirmities or extravagant Passions of men But the mischief of all is they must pass for an excellent degree of Religion though in truth I say they are but a more modish and fashionable Form of Godliness We can tell the world on one hand who they were that were sollicitous to make clean the outside of the Cup and the Platter as also to tithe Mint and Rue and all manner of Herbs which were matters only of Tradition or Ecclesiastical Constitution and yet passed over judgment and the Love of God Luke xi 42. And on the other who strained at Gnats and swallowed Camels Matt. xxiii 24. Far be it from us to judg the Hearts of men or to censure particular Persons much less Parties as hypocritical but it is sure that these are generally the Characters of evil men and of such who are only formal in Religion 5. A pretence of being posses'd of the true Church having been admitted into and lived in the Communion of it suffices too many for the whole of Religion albeit perhaps they are able to give very little account what the true Church is and know nothing of the Offices of Communion but the outward part and shell of them This Form of Godliness however some of us may flatter our selves is very frequent amongst Protestants as well as Papists I meddle not with the later of these because I presume none of them will read what I here write but I wish Ignorance even in these points of Religion I now am speaking of were confin'd to those who are reputed the vulgar either of them or of our selves I am sure it is not for want of Ignorance that so many who call themselves Protestants look upon themselves as secure meerly by being as we speak in the Reformed Church born within its pale baptised early into its Faith bred up and living as they pretend according to its Orders None I hope can suspect I undervalue any of these so happy Priviledges No to my dying day I shall bless God for all even the least of them if any may be accounted little Inestimable is the benefit of being born and bred up in the Protestant Church But this I say Names Titles or Claims to the true Church
or even the Possession of heavenly advantages means to blessedness in it constitute no man godly but a confidence in them too often proves a fatal Form of Godliness No man certainly is religious ex traduce by descent no nor by Birth-place or any of those felicities which were his fate not his choice Let us sadly reflect how little good it did them John viii 33. that they could boast themselves to be Abrahams Seed or chap. ix 28. Moses his Disciples that is in our modern language born in the true Church or bred up in the true Faith for such certainly till our Lords coming was the Seed of Abraham and the Doctrine of Moses that they could cry up the Temple of the Lord the Temple of the Lord Jerem. vii 4. that is as we now speak Purity of Ordinances A dreadful Caveat it was of St. John Baptists to this purpose Matth. iii. 9. Think not to say within your selves we have Abraham to our Father for I say unto you God is able out of these stones which lay by the Water-side where he was baptizing to raise up Children unto Abraham In other terms rather than evil men however born of Saints or faithful Progenitors and confident in their Church priviledges shall ever enter into the Kingdom of Heaven God will work Miracles and turn Stones into Men that he may have wherewith to people the heavenly Kingdom So useless a Form of Godliness is a meer Claim to the true Church 6. How many men make a great Figure in the world as to their Religion meerly for having censured others less holy than themselves and forborn their Conversation or withdrawn themselves from their Communion Yet has this also been an old as it is a present Self-deceit In the Prophets time Stand by thy self come not neer to me for I am holier than thou Isai lxv 5. which seems to me undoubtedly alluded to by our Lord in the Character he gives of one of those Gentlemen in his days who stood and prayed I am not as this Publican Luk. xviii 11. A deplorable thing indeed that Pride Vncharitableness and Division the true spawn of Hell should pass for Godliness but so it comes to pass too often However let not Readers censure this in others for they cannot see their Hearts but let them examin each his own Conscience and condemn reform and beg pardon of whatsoever they find thereof in themselves And for as much as there are few sinners so singular in the world whose parallels are not too easily frequently to be found when therefore they humble themselves for this their own Sin let them do what they can to reform and at least earnestly pray to God to reform and pardon it in the Christian world 7. And lastly The most plausible and specious Form of Godliness in the world that which comes neerest and looks likest to true Godliness yet is not it is a fair course of outward and partial Conformity to the Law of God consisting in a good measure of what we usually call Negative Righteousness with the addition of some positive but chiefly bodily Devotions and especially of such particulars of both as may most recommend to the good thoughts and fair esteem of men This was the heighth and noblest pitch of the Pharisaical Virtue As to Negative Holiness says he I am no Extortioner no unjust person no Adulterer nor as the Publican Men of these Characters were infamous and accounted amongst Jews it were to be wish'd they were so amongst Christians unfit for humane society And as to the positive part I fast twice in the week namely Mondays and Thursdays as was the strictest Jews practice J pay tithes of all that I possess Luk. xviii 11 12. not only even to Pot-herbs and Sallating as we have sound already out of St. Luke but as to the meanest sort of Spicery Annise and Cummine Matth. xxiii 23. God forbid we should censure that all who do thus much do no more We may not for we can neither fully know mens secret Practices nor as said at all see their Hearts But let all men examine their own Morals and Religion let them search their Hearts and Consciences There is no man so bad in whom some good nay perhaps some complication and train of good actions is not in one part or other of his life to be found Even Herod observed John Baptist and when he heard him he did many things and heard him gladly Mark vi 20. yet no one ever admired his Saintship And that hopeful young man whom Jesus loved had we will suppose so far as not to be scandulously or notoriously obnoxious observed all the Commandments of the second Table Mark x. 19 20 21. yet lacked so much as never to arrive at the true Love of God or perhaps exceed the Righteousness of the Scribes and Pharisees I say then it is not a fair civil Conversation in the world though accompanied with many acts of Justice and of like moral Virtues no nor with seeming Diligence and Regularity in the outward Worship of God which will set a man beyond a Form of Godliness All these may be where yet the Heart is void of a radicated Belief Fear and Love of God not at all resign'd and given up unto him void of Charity Humility Contempt of this world Heavenly mindedness and the like Qualifications wherein above all Godliness doth consist And therefore these may make up but a Form Image or Appearance of Godliness though the fairest of them all and so far amiable that our Lord as above-mentioned is said to have loved him who had it § 7. Diverse other particulars possibly might be collected and enumerated by which many in the world make out and keep up a Form of Godliness to the utter suppression of the Power of it in themselves and the great prejudice of it in others But these mentioned I conceive the most rife and frequent amongst us and by regard had hereto and parity of Reason an ordinary Judgment will be able to conclude of any other which shall occur That only I would here further admonish and beseech all to remember it that be the Form of Godliness in whatsoever it shall be it also never so far advanced and completed the more to the life this Picture is drawn the more Industry Care and Art there is used in the Colours or working as I may so speak the more odious is it in Gods eyes Where it is in any the issue of their Natural or Providential infelicities and approaches as neer Godliness as such mens state would well admit there it may find some commiseration and may be an alloy to their misery as well as guilt But where it is affected and matter of a studied design there the more artificial it is by so much the more abominable and vile is it 'T is the heighth and complement of all their other Villanies And such persons except Truth it self could Iye shall receive the greater
another state Tell them further That besides their outward actions they are to look to the inward temper and disposition of their Hearts that in all Offices God more regards this than the outward performance 't is very well if one in more than I will name know what you mean They who are to instruct common people personally in order to their Salvation know this to be a sad truth God forbid but that I should think even amongst ordinary plain people there are diverse who can give a better account of themselves and many more who understand and have a sense of a great deal more than they are able to express but that will easily be discern'd by any prudent persons who have to deal with them in their spiritual concerns Notwithstanding I still insist upon this that there is no one of Experience Judgment and Sincerity in the Work of the Ministry but will confess things generally stand as I have stated them It is the great complaint in which we all joyn and under the apprehension of which we mourn that the sense of God and Religion is grown a very rare thing in the world This then being admitted as a truth as upon common experience considering particularly the practice and state of the Age it must be that even the generality of those who profess to be concern'd in Religion or to make Religion a great part of their business in life are only imployed in some outward Offices and parts of it or haply some empty pretences to it being in the mean while very ignorant what the due effects of the Power of Godliness are and unaffected or unexperienced in and for the main unsensible of the methods by which Godliness obtains power over men it follows That the great business of the generality of men in the matter of Religion at present is fairly to raise and maintain a Form of Godliness which was the first part of the Charge § 3. And from the same Evidence the Second Part is is most easily conclusible For if common and sad Experience speak the generality of those who profess Religion to be of such temper as said and that there be on all hands few comparatively who have a real sense of Godliness certainly few there needs must be who are careful to live conform to the Christian Law or Rule for without such sense and it deeply too imprinted on and daily kept alive in the heart this never will be done And again if of the multitude of Professors on all hands as above very few comparatively understand what a Christian Frame and Spirit mean and we will add as little value it if further they understand not the ways of getting or keeping the same all which are partly evident before partly consequent upon one another then must the getting and keeping such Spirit be the Care and Exercise of very few comparatively forasmuch as it cannot be conceived men should make that matter of their Care and Exercise which they neither understand nor value Nay which reduces the paucity yet to a narrower compass too many of those who have knowledge enough to qualifie them for this temper are wanting in their diligence both to get and keep it that is they maintain not a constant and conscientious endeavour of Conformity to the Christian Law Wherefore the gaining and keeping a true Christian Spirit and living conform to the Christian Law or Rule is the Care and Exercise of very few which was the second part of the Charge And so what the Apostle foretold of the last days appears to be sadly verified in these The generality have a Form of Godliness but deny the Power of it § 4. I know it will be pleaded in mitigation of this guilt that much of it is due to Ignorance for so it will be said it has been argued in the Proof Now it will be hard to plead mens Ignorance to be matter of such dreadful Guilt when Ignorance ordinarily imports rather Infirmity I answer hereto though I made use of the multitudes ignorance in Spirituals as what seemed to me the most obvious convincing argument to prove the Age generally very guilty of Formality yet it will not follow that all the Formality of the Age much less all the Sin that accompanies and flows from it proceeds from Ignorance There has been enough said above of oppressing Conscience overpowering its dictates and holding the truth in unrighteousness to take off such trifling excuses and extenuatory Plea's as these Besides though it were admitted most of our Formality did come from the peoples Ignorance yet the Question will be Whose fault is that Ignorance These very persons we charge have knowledge enough to set up and maintain a Form of Godliness How came they by that knowledge but from the Gospel And does not that Gospel most plainly present unto us the whole Christian Faith and Law and that with Evidences sufficient to persuade the Belief of the one and enforce the Practice of the other Doth it not require us to try our selves and actions thereby In a word Hath not this the Grace of God bringing Salvation appeared or been made manifest unto all of us Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godlily in this present world Can there be found on Earth such an Enemy to the empty Form of Godliness or such an instrument to convey the Power of Godliness into mens Hearts as the Gospel If we are ignorant therefore and being ignorant formal and sensless in to the bargain the greater is our Sin Our Ignorance is and needs must be voluntary and chosen so must our unbelief our heedlesness our unconcernedness our formality and our very denying the Power of Godliness And whether we have run into this guilt through sloth and negligence or perverseness and obstinate design it is but reflecting on what has been abovesaid and inquiring into our own Consciences answerably and we may fitly take the measure of our stature in sin § 5. Indeed so far have I been from straining truth in setting forth the guilt of the present Age in this case that the numbers of those who are guilty are greater than has yet been represented I have been able to conclude the Charge just considering only that portion of men who amongst us seem to make Religion somewhat of their business and concernment But how great a part may we find within the pale of the Church who indeed call themselves Christians at least are content people should reckon them in to the common number of those that profess the Religion of the Country whom truly any man vers'd abroad in the world would not account by their manners to be so much as civil Turks or Heathens In truth as the world goes we must acknowledge within our bowels three rates of Christians We have first Christians only in Name We have secondly Christians in Name and Form and undoubtedly there are amongst us if on Earth Christians
or in case they do not first warning reproving and as need requires threatning them but where this is in vain calling in the Magistrates help to punish such Offenders If this course do not suit all places by reason of the thinness of Magistrates in lesser Parishes the Ministers and Churchwardens conscientious discharge of their Duty in giving warning to the negligent that if they reform not they must present them to the Ordinary which would suddenly redress what some so much complain of the want of Discipline in our Church and in case they do not reform actually presenting them would undoubtedly much contribute to the remedying the publick evils we tax For by these means all sorts of persons would be brought to the publick means of Grace Knowledg would be encreased and thereby the Power of Godliness would insinuate it self into the Hearts of a multitude who live now as without God in the world Thus as to what these Orders of men may do jointly Severally also no little advance in this design may each of these in their places make I will suppose I need not tell the Ministers what they may do as well by a discreet and conscientious diligence in their Duty generally as especially 1. By conscientious Catechising the young openly in the Church as required by Law and so in the hearing of the aged Under the name of Catechising I comprehend the practical explaining and applying to the capacities of the meanest the Principles of Christian Religion out of and according to the Catechism 2. By private Visits and Admonitions 3. In taking care all of their own Family be respectively examples to others And as to Parents and Masters of Families 1. The setting up and maintaining the daily Worship of God in the Family as it would otherwise derive a Blessing upon the Family so it would certainly by degrees imprint a Reverence and Sense of Religion on the minds even of the youngest as they grow up 2. The taking care not only that all who are young but all who are ignorant learn their Catechism the keeping them some part of the Lords day and great Festivals out of Church time in reading the Bible or other good Books or else in attending to such as can read and if possible the taking account of their Behaviour Attention or Proficiency at Church would be more beneficial in this behalf than easily imaginable A very deplorable thing it is that a Family should have nothing of religious Offices amongst them but only what they have in common with the rest of the Parish one hour or two in a week at Church yet God knows how many thousand Families there are amongst us that have not and this no doubt is one reason why the Power of Godliness thrives no better I have thus briefly and familiarly set down what I think fit to say here as to those obvious methods by which the Power of Godliness may be promoted publickly or amongst the multitude § 5. But publick or Ecclesiastico-political methods were not the design of these Papers which as is plain by their Contents were calculated for mens private selves to be an help whereby each man might be able to see whether he has any thing of real Religion in himself and if he have not how he might arrive thereat And this certainly is one of the most likely and incomparably the best way to the Reformation of the Christian world that each should amend one namely himself For when many particular persons have done that all virtue being diffusive and Religion which is the greatest most so their own Hearts will naturally prompt them by all sober means to instill into all within their sphere that spiritual sense and life they feel in themselves There will be less Pragmaticalness Pride Ostentation Calumny and ill Nature in the world more of real Seriousness Peaceableness Humility Charity and conscientious exercising our selves to good works that is to say the true Power of Godliness will more prevail And the Good God make this plain hearty Discourse in some measure effectual to to the blessed end it pretends and was cordially by its Author design'd for AMEN Some ADVICE to such as own the Power of Godliness subjoyned to the foregoing Discourse about § 1. Spiritual Wickednesses § 2. Ostentation § 3. Yet Keeping a Decorum § 4. Murmuring § 5. Fears and Jealoufies § 6. Busie-bodies § 7. Giving Offence § 8. Vncharitable Opinionativeness § 9. Charitable catholick Comprehension HAving look'd over the foregoing Papers though I find many defects therein which my design of Brevity permitted not to supply yet there is one of such importance that I judged I could not discharge that Faith which I ow to the Age if I should wholly let it pass or be silent in a case in which I have here so fair an occasion to speak and in which it is so needful somebody should speak The case is this There are great numbers amongst us who pretend or own themselves and undoubtedly many of them are acted for the main by the Power of Godliness who yet by divers imprudent and inconsistent Practices to say no worse much disgrace it to whom therefore it is high time as the world goes that some very particular Advices and Admonitions adhomines should be given which Office though I am sensible my self to be very insufficient for yet having taken upon me to speak so roundly hitherto I will desire the following Supplement may be taken as proceeding from the same well-meaning with the rest of these Papers § First then I earnestly conjure all who pretend to the Power of Godliness to be with all good Conscience as before God careful that while they profess and live in an abhorrence of more gross and scandalous sins they do not allow themselves in spiritual Wickednesses Gross and scandalous Sins I call Profaneness Perjurys Treasons Oppressions Dishonesty or Injustice Vncleanness Drunkenness and the like Spiritual Wickednesses I reckon secret Pride Censoriousness Peevishness Revengefulness habitual Discontent Partiality Dissemblings Falseness and such other too frequent evils Divers of this later sort men otherwise very strict in their Lives are apt to overlook and it is well if they do not allow at least tolerate and judge tolerable in themselves But let all seriously consider the God with whom we have to do is The Searcher of Hearts and requireth Truth in the inward parts He will no more endure a conceited puff'd up waspish and uncharitable Soul than he does approve the Practices of the most profligate and debauched wretch It is the Preeminence of Christianity above all other Religions and Disciplines to purge the Heart to induce a sweet easie and humble Temper such Spirit is amiable before God and man such we are strictly obliged to as we would be blessed or like our Master and supposing we profess the Christian Faith as we do we shame the Gospel of Christ and expose the Power of Godliness if we wear not such § 2. Let all
2. The Particulars of the first Sect. 3. The dreadful Nature of the second Sect. 4. It s Heighth or Complement Sect. 5. The Sum of all on this Head § 1. HAving now seen by what means and in what method Godliness comes to have Power over men as also when it may be said to have its due Power namely wheresoever it directs and sways our Practice and by that means alters and new molds our Hearts And having before in general so opened Denying the Power of Godliness as that it plainly appears to be a course of acting oppressive of and destructive to the Power of Godliness and therefore most contrary to that Divine Life but now delineated we may by what has been said easily collect its kinds and particulars which will be deduced by a little Reflection First if there be any practices by which men may obstruct or stop those ways and passages whereby the Principles of Godliness come at mens Hearts and get power over their Souls those certainly make up one kind or method of Denying the Power of Godliness Secondly being that in the present state of things Godliness doth not usually get its due power over men in an instant or by one single effort but by degrees If therefore there be any other practices that may suppress the beginning energy or operations which such Principles having a little by surprise or besides mens Intentions and Wills gotten entrance unto natural Conscience have attained upon mens Spirits and so choak and extinguish all holy warmth or Life those also will constitute another accursed method of effecting the same Of both no doubt there may be assigned Instances But because it cannot I presume be well conceived how the Power of Godliness can be injured but either by hindring its entrance and prevalence on the heart or by suppressing and overbearing it where it has got some room or interest already therefore I think all instances of Denying the Power of Godliness assignable may be reduced to these two heads More closely then I say men are guilty of what the Apostle means by Denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having denyed the Power of Godliness when though they make an outward profession of Religion yet they take course to stop all ways by which true Religion may come inwardly to affect their Hearts Or in case it has already made some entrance and impressions yea and had some considerable alterative effects upon them yet they overbear and stifle all dictates and as far as they can all concernments from it so that in the issue their Lives are the same as mens that have no Religion at all and too often only one or two removes from Barbarity Civil they may be but as little as well can be conceived considering them civilised of Natural virtue to be found in them Such God knows is too great a part of the Christian World § 2. But particularly as to the former general way of denying the Power of Godliness If we reflect upon these gradations by which it was said Godliness obtains power over men we may soon see by what practices that Power is obstructed It obtains upon us by our understanding its Principles by our seeing and yielding to its evidences that is believing the Christian Doctrine and by our attending thereto in the particulars of our Life Therefore it is by us obstructed by all Voluntary Ignorance Voluntary Vnbelief and Voluntary Incogitancy or Non-attention to what we know and believe Voluntary I have said for what is so is only an Humane Act properly and what is not so is more our Misery though but justly than our Crime But of each of these as voluntary I shall observe two degrees which though they are both if persisted in certainly destructive yet not of equal guilt and being to speak 1. As to voluntary Ignorance I must take the liberty to say in the beginning that supposing Men not to be Ideots or Naturals there can be little or no gross Ignorance in point of Religion amongst us which is not voluntary I will readily confess and I heartily mourn for it before God it is scarce conceivable it is at least incredible to such who have not personally inquired into the common sort how profoundly ignorant a multitude of those who yet frequent our publick Assemblies are especially in those things which are purely points of Faith and I must be so bold as to call even this Ignorance destructive For though we should suppose the generality tolerably to understand the most necessary Duties and consequently to know what is more grosly sinful yet they being in the mean while ignorant of the Nature and Properties of God of his Omniscience Power Justice and Goodness and very much of the Immortality of their own Souls of the Doctrine of the Resurrection of the transcendency or exceeding greatness of the Rewards and dreadfulness of the Punishments in that other world c. which I say are all purely points of Faith want all the great motives and incentives which should make the knowledge they have in points of Practice effectual to living well that is which should give Godliness any considerable Power over them And of such points of Faith as these I say the Vulgar and I could wish only those who some account the Vulgar are ignorant too commonly even to stupidity I do not say allways God forbid For saepe etiam sub sordido pallio sapientia Many a poor man in rags has some plain notions and a plain honest heart But the complaint commonly and in a very great amplitude is juster than any but the Devil and his Agents would wish it were And if this be true of so many of those who attend the means of Knowledge what may we say of those who totally neglect them But be this Ignorance in which sort soever admitting my former supposition that the persons in whom it is found have their Intellectuals I say amongst us it must be voluntary in some degree or other First Admit it proceed only from their neglegence idleness not caring for these things They perhaps mind their Ease enjoy themselves and as they speak Live If their outward man fare but well enough they are resolved to trust God with their Souls and trouble not themselves with that concern or whether they be resolved so or no 't is sure they do so Suppose I say these men ignorant this their Ignorance is voluntary For the negligence or sloth whence it proceeds is of their own choice and therefore must its several consequents and fruits be such also of which Ignorance is one of the most immediate instances assignable But there is a more affected and resolute sort of Ignorance in the world than this which I can call no better than downright Atheism or Irreligion that I mean which is to be found in some who considering that Christianity is an enemy to a sensual voluptuous lewd life and that Conscience is an uneasie portage to a
Damnation Matth. xxiii 14. CHAP. II. Of the Power of Godliness Sect. 1. The method of what follows and its reasons Sect. 2. By what gradations or steps Godliness comes to have power upon men Sect. 3. When it may be said to have its due Power Sect. 4. An account of that habitual temper which is the effect hereof in the heart of man Sect. 5. A provision against some scruple or doubt hence arising Sect. 6. The sum of the whole on this general head § 1. THE Materials are now brought together and laid down whence with the help of a little reflection upon common practice the first point of the Charge above brought might be made good namely That the great business of most men in the matter of Religion is fairly to raise and maintain a form of Godliness But there being another part remaining in order to the verifying of the whole Character we will first clear that and then joining and suming up the evidence of both we may more satisfactorily conclude on the whole Now the second part of the Character being denying the Power of Godliness the great question will be how or by what it practices that is done But it being impossible to be clear in the understanding any negative Notion before we have a distinct knowledge of its positive contrary that we may therefore be able to make an exacter estimate how many ways men deny the Power of Godliness we will first enquire how and by what sleps Godliness comes to have any power upon the souls or lives of men and next when it may be said to have its due power § 2. We say then Godliness obtains power over men by these degrees 1. When the Principles of it are duely understood By the Principles of Godliness I mean the plain undoubted points of Christian belief and Practice And by a due understanding of them I mean a being able prore natâ as occasion serves to frame in our minds conceptions and notions as well of the Doctrines of Faith as Rules of Practice so far clear and distinct as may be a sufficient ground both to direct and quicken over-rule or govern our Practice To enumerate all the Principles of Godliness is besides the present design It is sufficient we assign the chief and shew where the rest are to be found The main ones are these That God is or has a most true and real Being and that he is a rewarder of them that diligently seek him That he has given us a most excellent Law and made a most gratious Covenant with us in the Bloud of Christ Jesus That by the Bloud of this Covenant whosoever repent and believe shall assuredly obtain Remission of Sins Grace and Glory That whosoever have this Hope in them are to purge themselves from all filthiness of Flesh and Spirit to live godlily righteously and soberly in this world That after death all men shall rise again and appear before Gods Judgment seat where every work shall be brought into judgment with every secret thing whether it be good or bad That all men shall receive according as they have done in the body and it shall appear the Judge of all the Earth is righteous These and such like matters contained in the Creed the Decalogue and the Doctrine of the Sacraments we usually call the Principles of Christianity But however powerful and operative these Doctrines may seem or perhaps be felt to be upon any of us it is very sure they could have no power upon us if we understood them not 'T is by the understanding alone that they can be let in to the Soul And therefore some men who think Ignorance a very tolerable evil if not publickly beneficial to Peace and to a certain kind of Devotion are to remember that with them Holiness whether of Heart or Life or indeed any other part of true and real Religion comes not into consideration They may and do perhaps provide to make this world quiet that is stupid senseless carnal and formal but they consult not at all the making it truly Christian If Christ had come to plant a Religion of which Ignorance could either have been a Mother or a kindly Nurse he had been much besides himself when he inculcated himself to be the Light of the world and the Prophet had as much abused us who styled him the Sun of Righteousness When men can shew us how we can heartily assent to any thing that we do not understand or be durably or rationally affected with any thing which we do not believe then will we admit Religious Knowledge to be an useless or indifferent thing and that Godliness may have its full power on those who know not what it means But till then we must remain of Solomons mind Prov. xix 2. That the Soul be without Knowledge it is not good or as me thinks the Hebrew rather runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is not Knowledg the Soul is not good So that it remains a good honest understanding of the Articles of Faith and Doctrine of Christian manners is the first step towards the Power of Godliness 2. A second step and of no less necessity than the former is that we really believe what we are supposed so as before said to understand For it is very sure men may understand not only many notions but divers long series or trains and compositions of them in which notwithstanding they do not persuade themselves there is any reality And it is as sure that thô such feigned Stories or Intrigues may sometimes confusedly move our Joy Sorrow Pity or Sympathy yet these are only vain and in a sort irrational transient Passions not changing our Counsels and Resolutions much less prevailing durably to influence our Manners and Course of living The Conduct of our Lives follows our settled Persuasions and real Sense of things It is not therefore sufficient for the asserting Godliness into its due Power over us that we conceive aright or have the true meaning of the several Points of Faith and Rules of Duty but it is further needful that we be really persuaded and our Hearts deeply possessed these Doctrines are True these Precepts both Equitable and actually Obligatory For that God hath published from Heaven and as it were set his Seal hereto that no one shall be Blessed who does not according to the opportunities he has believe the one and honestly practice the other And thus much we shall never believe except we see or feel in our Consciences convictive evidences thereof Wherefore in the taking in Religious Knowledg if we intend Godliness shall have its power upon us that is if we intend to be religious in good earnest we must endeavour not only to comprehend the true notions and nature of things but the several evidences which may persuade us of their Reality Truth and Obligatoriness and that they are matters no whit feigned but certain and of the most serious importance to us of any
mens Lives of advancing Godliness and preventing the Ruin of immortal Souls for whom Christ died and to whom he has been preached And as I my self take not upon me to censure any man in particular so let not any Reader unskilfully or uncharitably apply that to others in judging them to be the men meant which was design'd for each man to judge himself by I teach not nay in the Name of God I forbid men to judge one another and in the same Name I require and conjure them not to flatter themselves 'T is better to see my self guilty of a meer Form of Godliness and denying the Power of it at present and while I may redress it than that the whole World as well as my self see it one day to my own irrevocable and irremediable consusion Having given here these Cautions I will now be plain § 2. We said above varying a little the Apostles Words for perspicuities sake That the great business of the generality of men in the matter of Religion is at present fairly to raise and maintain a Form of Godliness which we made the first particular of the Charge Now in order to the making this good we have opened the most usual Pretences Claims and Practices by which a Form of Godliness has been or perhaps can be set up and maintained And whereas there are a sort of idle easie and too commonly loose people living amongst us which are by Courtesie of the Country called Christians and are contented well enough with the Name never troubling themselves what Christianity means they would perhaps have been as much Mahumetans had that been the Religion of the Country as they are Christians we will not at present concern our selves with these But taking to examination the Case of them who seem to look upon Religion as a matter of moment and really profess it having therefore addicted themselves to one Church or other shall we be able with truth to say any better of the generality of them than this branch of the Charge amounts to Let us then put together three or four of the particulars specified to constitute a Form of Godliness and see even fairly judging if those give us not as far as man can see the compass or ne plus ultra of their Religion Suppose we then a Professor in his own thoughts well and indifferently according to the rate of common people to understand Religion and as his Genius Inclination or Interest perhaps leads him to have addicted himself to this or that Church as we speak If now he shall be zealous for the way or distinctive Opinions of that his Party does he not look upon himself is he not look'd upon by many others as a fairly accomplish'd Christian I do not yet say many particular persons have no more Religion than this comes to but I do demand Does not this suffice to pass one for a modern Godly man And does not common Experience every day verifie it does But if besides such person be a man of what they call Gifts and no wise infamous for those which are usually accounted scandalous Sins though he be inwardly fraught with others of a cleanlier nature at least in some mens eyes not sorting himself therefore with men of an ordinary conversation but keeping close to those of his own stamp and crying out of the Lewdness of the world such an one shall soon be vogu'd for an eminent Saint Good God! how great a multitude go no farther I do not here say This or That man is meerly such as I have described I am not therefore guilty of censoriousness I am yet only putting these things to mens Consciences let them judge whether they are such or not If they are I produce their Consciences as Witnesses in my Cause If they are not I shall anon prove enough for my design there are a multitude of others are I only say at present this is abundantly sufficient amongst divers parties to gain a man the reputation and interest of a Godly man Whereas I think they act much more like Christians as well as wise men who though they hope charitably of all men as far as Scripture permits yet determine not who are Gods Saints much less cry men up for such in whom under a fair but thin Varnish of Godliness appears a great deal of private falsness juggling pride malevolence to the sar greatest part of their Christian Brethren with many like known Sins at least against men which are utterly inconsistent with an uniform conscientious Christian Practice Amongst another sort let a man be but outwardly agreeable to the Ecclesiastical Laws and Orders let him duly frequent his Parish Church which it were to be wisht all would do for though this be far from being the whole which the Power of Godliness is to bring men to yet this is the ready way to bring them under the Power of Godliness wholly let him besides live quietly and fairly amongst his neighbours and this man shall pass for a Christian of a very good rate He shall think himself so and be generally thought so by his Neighbours and yet here perhaps is the sum of his Religion But then if he should besides have a Zeal for this excellent Church into which it has pleased God to cast him though it would grieve a man to see many times how preposterously and indiscreetly even some honest mens Zeal acts who ordinarily of the same Church will deny such person to be a Christian of a very good rank And truly I must not say but that men of this Character are neerer the Kingdom of Heaven in my judgment than those of that before described For here is much real Virtue which because suck'd in with Christianity and by Christian Education I dare not call as some in an ill sense do purely moral or natural virtue And yet I must confess it may so come to pass that here also as well as in the case I have censured worse may be nothing beyond a Form of Godliness and God knows how often does it so come to pass Let it but be considered seriously how vastly short or different all these Qualifications mentioned are from a due understanding and cordial belief of Christianity from an habitual regard and general conscientious conformity to the Christian Rule from that serious tender heavenly temper which are the due effects of the Power of Godliness as has been above set forth To be free and speak out how matters stand as well with the prosessing multitude of the Dissenters as of the conformable people When a Minister comes to talk home to either of examining all actions by the Evangelical Law of allowing a mans self in no known sin no not in the most cleanly fashionable or our most beloved ones they shall many of them stare and wonder at him and if they understand him be apt to ask Do you pretend there are any such men alive Is not this a pitch of perfection for
in Name Form and Reality We have spoken hitherto only of the two later and taking them both as part of one aggregate and blended body we have found upon due consideration those whom we call Christians in Name and Form that is such who have a Form of Godliness but deny the Power to be so far the greater number that we have in comparison of the other as I apprehend justly stiled them the Generality so ample a majority God knows do they appear to be Now though it may be judged we cannot with the strictpropriety say those who have only the Name of Christians which are the first of the three sorts have a Form of Godliness yet we may safely avow they do deny the Power of Godliness If then we add this number to that former Generality we found guilty How great amongst us will be the total of those who deny the Power of Godliness § 6. Those who think this too severe I desire with me seriously and ingenuously without any thing of partiality on the one hand or of ill-natur'd rigour on the other to consider a little the publick manners And we 'll begin with the publick Devotions Such who are most serious in the Worship of God full well know that for the main they appear outwardly therein rather better than what they are That is the wild extravagant thoughts the Dulness and other disorders which to their great grief infest their Hearts are not visible in their Mein and Faces And proportionably to themselves they may conclude generally few or none appear there worse than they are Now particularly let us reflect upon or set before our eyes a while the common Behaviour of people in many of those which are or should be our most solemn Assemblies How different is it from what it should be how unbecoming and therefore unbespeaking a sense of Godliness This those who make it most their business to observe nothing there but God and their own Duty cannot often whether they will or no but have taken notice of and let it be reputed but an honest and well-meaning freedom to represent it throughout Our Service for which all our people generally pretend great Reverence and it were to be wish'd they would all judiciously pay it consists of divers excellent and admirably contrived pieces Now first as to that part of it which is properly and strictly Prayers this indeed perhaps the generality shall repeat too often heedlesly mutter over after the Minister with what understanding appears commonly by their repeating what they should not the Ministers part Absolutions c. as well as what they should I will not speak of their idle gazings and other vain actions too plainly uttering the abundance of their Hearts while their Lips are going Then the Lessons serve for intervals of whispering or observing Strangers or their Neighbours Habits passing Complements c. The Hymns and Anthems too generally are attended to meerly for the Musick and afterwards somewhile the business is admiring and extolling the Composition or passing sentence on the Performers Organ or the like Then for the Sermon it is scarce well begun before some have plainly and designedly composed themselves to sleep Another sort are employed in censuring and haply ridiculing the Preacher in idle Discourses mutual Caresses not refraining sometimes Laughter and Sports not to say downright Buffonry Let none here misconstrue me I censure nothing of the Order or constituted course of our Church Service which I still stand to to be very heavenly transcendent and have elsewhere vindicated both it through its several parts and the appointed usage of it I only here reprove and for amendment expose mens lewd abuse In plain terms I beseech some sorts of people even for Gods sake that they will make a difference betwixt a Church a Playhouse betwixt Gods Worship an Opera If Religion prevail not hereto methinks good Manners should Were a person delivering an Errand nay it may be but telling a set story to a private number of men it would be look'd upon as an affront should here two or three or there as many be whispering laughing or otherwise entertaining of themselves than by attention Certainly he who reads the Scripture he who preaches it comes to the World upon the most solemn errand in the world Pardon therefore the Language Let men be Civil to God Almighty I may not here conceal that it is very suspicious a multitude come to Church with no other ends than those of Vanity and Divertisement if not worse Their strange Dresses their garish Attire fitter for persons whom I will not name than such as come to a Christian Assembly in a word the whole Garniture and all Accoutrements they come with many I mean even of both Sexes are such as bespeak them still to study not to have renounced the Pomps and Vanities of this wicked world Would a modest Heathen go more lightly arrayed to their Shews and Games than many people do as they pretend to the Worship of God and Christ These things I would not have taxed thus plainly were there hopes by any other way either of redressing them or not being at least through connivance and a kind of base silence guilty and a partizan in them And if this be the state of things at present in too many of our most solemn Assemblies for Divine Worship which consisting of more choice and cull'd people must needs have ever in them some numbers who are grave serious judiciously and no doubt piously intent who therefore cannot but by this their demeanour conciliate somewhat of Reverence to the publick Actions and keep up therein a face of Religion What then may we expect to find in the Streets and places of common congress for the ordinary business of Life for dealing buying selling and such like Treaties What in our Houses at our Tables and Entertainments What at Meetings designed meerly for Pleasure and Jollity Alas here not so much as a face of Religion very often appears But on the contrary Good God! what Swearing Damning most dismal and newly invented Execrations as if men were afraid they could not bring themselves and others to Hell soon enough Again What Rioting Excess of Drinking what Chambering Wantoness glorying in Sin making provision for it What trepanning Innocents into Sin reproaching Sanctity scoffing at all Religion and Religious These things are too grosly observable amongst some Amongst others what sly Falsness what studied Dissimulation Malice Treachery Slanders and where Slanders will hardly stick Calumnious censures and jealous suspicions dropt On most hands God knows here is so much denying the Power of Godliness that to good eyes there is little visible which will well pass for a Form I have thus now viewed and not unjustly represented the publick manners for much more might have been said with truth both in sacred and common transactions All being put together and weighed and it being also considered that without Reformation whatsoever