THE DEFORMED form OF A formal PROFESSION.  
OR, The description of a true and false christian, either excusing, or accusing him, for his pious, or pretended conversation.  
showing that there is a powerful godliness necessary to salvation, and that many have but the form, but not the power thereof.  
In handling whereof These three things are plainly and powerfully explained and applied. 

what godliness is.  
what the power of it.  
what the reasons why some have but the form thereof. together with the means, and marks, both how to attain, and to try ourselves whether we have the power there of or not.    
By that late faithful and worthy Minister of Iesus Christ. John PRESTON. Doctor in divinity, chaplain in ordinary to his majesty, Master of Emmanuel college in Cambridge, and sometimes preacher of Lincolnes inn.  
Not every one that saith unto me Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven,  Math. 7.21, 
Pure religion, and undefiled before God, and the Father is this, to visit the fatherless, and widows in their afflictions, and to keep himself unspotted of the World.  james. 1.27. 
edinburgh Printed by John Wreittoun. 1634.   

2. timothy. 3. Chap. 5. verse. Having a form of godliness, but denying the power thereof.  
our Apostle Saint Paul doth in these words give us a part of a description of wicked men in the latter times, and he bringeth them in by way of prevention or objection or answer to an objection, as if some should wonder that there should be such kind of persons in the Church, as he in the former verses had described, Covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, &c. do these live as the Church do? do these retain the Sacraments, and the like. Yes saith the Apostle, they do, wee cannot deny it, only this, they have a form of godliness, but &c. So that the point of doctrine arising from hence, doth plainly appear even at the first sight to bee this, viz.  
That there is a powerful godliness necessary to salvation, and that many have but the form, but not the power thereof.  
Now there bee three things to bee explained in opening of this doctrine, to show— 

what godliness is,  
what the power thereof is,  
the reasons why many have no more but the form thereof.    
For the first that you may the better conceive what godliness is, I will first show you what it is not.  
First then it is not bare nature, but that godliness which God requireth of all men is more then so, God indeed hath commanded nature, yea even corrupt nature to bring forth many fruits of godliness, as much abstinence from pleasure, much patience, much temperance, and such like, which are all very beautiful in their own spheres, but because they come not from GOD, nor his Spirit of sanctifying, or because they have no respect of God, therefore they are not godliness, neither doth God regard them.  
Secondly, it is not the act of religion proceeding from self love, though offered to God in regard that men see that God is the governor of the world, that he hath the keys of heaven, and earth, and men may do much to God for such respects using him as a bridge to get to heaven by making themselves the utmost ends and therefore this is not godliness, but what is it then you will say? why.  

What godliness is.  Thirdly it is a divine grace infused into the soul by God, whereby a man follows God, loves him, magnyfies him, sets him up in his heart above all, and manifesteth this in his life, and the whole course of it, doing all for him and to him, and it is thus wrought when the creature comes to see no beauty in himself, and no help in himself, and sith God is full of all beauty, and all excellency, and all power, able to answer our desires, in every thing, when he comes to see, and consider this, then he begins to set up God in his heart, as the Ivy having no roote cleaves faster to the three, so likewise doth he only to God, seing that he cannot subsist of himself, and when he comes to see that he depends on him for all things, he will do all things for him, because that all are from him whereas before seing some thing in himself, he magnified himself, and so withdrew himself, and his heart from GOD.  
And so I come to the next particular.  
Secondly what is meant by the power of godliness, and for that you shall know there is a godliness, which is not only in words and compliments, but in dead and truth, for it not onely puts upon a man a washie colour of perfection, but dyes his heart in grain in holiness, and it differs from the other in five things.  

Five differences between the form and power of godliness.  First. It is done in the Power, when it is not the bare picture, where there are not only the outward lineaments of nature, but when there is life in it, and that you shall know when a man needs not to bee called on to good dueties, but there is a natural principle of life in him, whereby he doth them with facility, and constancy, as natural actions of life, when likewise he doth grow in them, for where their is life, there is also growth, and when he doth likewise desire that which may feed it, as the other means, which may strengthen him in the doing of it, as if a man have life he desireth meat and sleep, and when as there is life, then the works that come from a man are not dead works, and then you have the power of godliness, it is not a fashion only.  
Secondly it is not true but counterfeit, when it is like the true but not the same, but wants some particular property, that is to be found in the true, as that which is counterfeit balsam, which is like the true, but wants the power of healing, and so likewise a counterfeit drug, and a counterfeit jewel which wants that property, which the true hath, & the want of this you shall find in the use, and in the wearing, as a rotten bow is found to be rotten when the arrow is drawn to the head, & so if a mans godliness be counterfeit, & he unsound, it will be discovered in the wearing or in some particular case, when he is put to it, or tried, a jeweller will find out the property of a jewel, but an ordinary man can not do it, but by use and the wearing, to instance in some particular parts of godliness, the love of God if it be true, it hath these properties, that a man loves the brethren, for how canst thou love an immaterial holinesse in God, which is stamped upon the creature like thyself, so likewise rectitude, and uprightness of heart, try it by this property, which our Saviour Christ makes of it, gracious speeches; Christ saith that that which is predominant in the heart, the mouth will be full of: so for keeping of the commandements, if in truth they have this properly, that they will not bee grievous, they will do them with a natural delight, and inward willingness, so for taking of Christ by saith. every man believeth he doth so, but our Saviour Christ trieth it by this, go sell all that thou hast, and thou shalt have treasure in heaven, and so mayest thou try thyself when thou art put to it by loss of goods, or credit or otherwise.  
Thirdly, It is in the power when it is strong, and not weak, when a man hath power and strength in doing good dueties, and hereby many are discovered, who have good purposes onely, which though they be hearty in them for a time, yet they want power and strength, and this is the case of many which bee in the Church, who though they have the knowlegde of the word of God, and approve the truth in their consciences, desiring to be saved by the practise of it, and so take up many good purposes, which yet come to nothing, because they want power and strength, consider therefore if thou hast power and strength to perform thy purposes, and then thou hast the power of godliness, but not else.  
Many will say, I am but flesh and blood, and what will you have me to do? now here wants the power, as you may see in the fifth chapter of Moses called Deut, from the 7. ve. to the 29. the people there said to Moses that what the Lord should speak to him they would do it, they said then what they thought, and what they meant and minded, and the Lord saith of them, O that there were such an heart in them, that they would fear me, and keep my commandements. &c. they wanted the power though they made good purposes.  
Fourthly, If thou wouldest know whether thy godliness bee in the power or no, see whether thou hast not only the shadow of it but the substance, for their is a shadow with the substance as if thou pray there is a formal doing of it, which is as the shadow, but to pray in the holy Ghost, not in the voice of thy own spirit but out of Gods own spirit, but of Gods, not out of memory or wit, but out of thy heart, and that an heart sanctified by the Spirit of adoption, this is the substance, and so for to hear for knowledge only that is the shadow, but to hear for practise that is the substance, and so again for us to preach the gospel, for to do it, because necessity is laid upon us, and there's a woe denounced against us if wee do it not, as saith our Apostle of himself, there is the shadow, but to preach with power, and authority, and not as the Scribes and pharisees with the enticing words of mans wisdom, this is the substance.  
Fifthly and finally, It is in the power when as a man goeth through the work, a thing is said to be in the power when it is effectual, when a man bringeth it to an end, and doth it not by halves so some begin indeed, but then they leave the work in the rudiments, but if a man haue the power he will break through all difficulties, he will leap over all till he hath wrought out his salvation with fear and trembling.  
And thus having dispatched the two former particulars, I hasten to the third, and last of the premises.  
Thirdly, the reasons why some have but the form? and not the power and they are especially these.  

Reasons why many men have but the form.  First, because it is most easy, but the power is a matter of more difficulty, for the former, it doth not call upon a man to cut off his right hand, to pluck out his right eye, and to deny himself in things nearest, and dearest unto him as the power doth, for it requires a man should take pains in good duties, and go throughout in them, not to omit or slight the least of them, in the least measure that may bee, or to lie in known sins, and farther it requires a man should do this from day to day, and that when it crosses the flesh most, this is an hard saying, and caused many, that they would no longer abide with Christ, they were willing to obey the form but not the power.  
Secondly, because this power breeds hatred, and opposition in the world, & the world will cross it again, now then when a man may retain the former, and hold in with the world, a man may bee of the world still, and the world will love his own, whereas the power makes them Antipodes to all the world, this makes many care for no more but the form: fit for this purpose is that place Wis'd 2. 12. where the ungodly say of the righteous on this wise, these mens lives are contrary to ours, and their doings reprove our thoughts, therefore let us oppress them: and Christ tells us we must look for no other, saying, we shall bee hated of all men for his names sake, and it is no easy matter to have all men in contention with us, this then is another reason hereof.  
Thirdly, because it is enough to serve a mans turns, for his unregenerate ends, for men having a natural conscience, whereof they must stop the mouth, and it being injudicious, and not able to judge of the power of godliness, they are satisfied with the form, as now when Children are wayward and wrangling, because we know they are not judicious, wee give them nuts, not gold or silver to still them, and it serves their turns as well. so is it here in the natural conscience, it doth judge the form to be enough to carry a man to heaven; and who would do more then he needs must.  
Fourthly because if men have but the form of godliness, Satan troubls thē not, nor the flesh, but Satan,( for he knows it will bring them to heaven) when men labour for the power of godliness, and go on any further than the form, then he hath the power of hell against them, and he keeps a great busseling with them to hinder them what he can, and so doth the flesh too, but it will not resist the form, for that will stand with a mans lusts, but if he be divided against himself he cannot endure it, as to deny a friend or a stranger if he be importunate is a hard matter, but to deny a mans wife that lies in his bosom, if shee be earnest is more difficult, but to deny a mans self when he is importunate with himself is most difficult, and yet this you must do. if you have the power of it. Now to deny the power of it, is when it is laid open to men and offered, they with stubbornness of will resist and deny it.  
And so much for the opening of the words, now for the folding of them up again, and from the first what godliness is:  
Let us learn not to deceive ourselves, for it is not( as I  told you) natural or moral virtues onely, no nor the doing of the actions of religion, a man making himself his utmost ends therein, content not yourselves therefore with any thing that is not godliness, let me speak unto you as Peter to the dispersed brethren, whereafter that he had reckoned up many virtues, patience, knowledge, temperance. &c. he bids them add to all these godliness, as if he had said all the rest are not available unless you have godliness also, see therefore that all these bee godliness, that is that they all come from him, and look to him, for this is the nature of godliness to come to the wells head. and to search higher then nature. to have another Alpha, and Omega, of all that is within us, or that comes from us, than what is within us of ourselves. And then again if wee bee to preach to others, wee should learn to preach Christ and God, that is to enforce all as from them and to them, not only to exhort to moral virtues, with such instructions as may be taken out of Seneca or Plutarch( though these have their use & place) but as out of the Scriptures, let Christ & God come in, and show you how all do come from God, and look to God, and so all you that are hearers, be sure all you do be godliness, that is coming from God, and tending to him, for motions have their denominations from their terminus a quo, and from their ends as that is called calefaction, that tends to heat, so is that truly godliness that tends to God, and hath respect unto him, as now a student, when he studies and takes pains in his books see whether thou dost it for thyself or for thy credit, or dost thou make God thy utmost end, examine thy heart, and examine it narrowly: and see likewise you are exercised in other callings, do you do them that you may do good to mankind in them, as a servant that uses his talent to his masters service, then is this godliness, so if you eat or drink, or recreat yourselves, do you do it that you may do good better, as men whet their scythes, that they may mow the better, then this is also godliness, for it tends to God and godliness.  
But you will say, do you altogether condemn natural, and moral virtues? must they do nothing, yes you shal have this use of them, that they will help as wind to drive the ship, only it is godliness is the rudder guides it, and aims at the right haven, as for example, you are commanded to love your children, and your wives, you are bound to do this, if you had no natural affections in you, only having these affections in you, you do it with more ease, else you must drive the ship with oars, whereas now the wind fills the fails, & you do it with more facility, and ease, and so likewise you are bound to be patient and meek and you must be so, though your natures be not so, but if your natures be so, you may the more easily be so, yet so as godlienes must set the compass, and steer the ship, moral virtues are like good horses, that draw the Chariot, but godliness is the Auriga, the Coachman without which take the most excellent things, that nature is capable of, if it be not guided by it, the Lord regards them not, for God regards nothing but that which draws the creatures unto him, but now moral virtues makes us rest upon our own bottoms, and so likewise all things whatsoever they bee that beautyfie the flesh, for God will have no flesh to glorify in itself, 
Cor 1, 29, 31  but let him that glories, glory in the Lord, Nay I add more, take the graces of the spirit, where with God adorns his saints, as an husband doth his wife with jewels, if you magnyfie them you do so much withdraw your hearts from God, therefore in heaven it is said there is neither, sun, nor moon, now what is that? there is no excellency in any creature that is magnified there, but God is All in all, he is sun and moon, and therefore in the Revelation of Saint John it is said, and said to their honour, it is made their worth that they give all to God glory & power be to our God for ever, 
Cap 7,  they fall on their faces, throw down their crowns, though created glorious creatures, yet when the evil Angells began to reflect upon themselves, it was their ruin, they fell from GOD, for the creature of itself is like a glass without a bottom, if it cometh to stand upon its own bottom, it falls, and breaks, and so the Angells when they would stand of themselves, they fell down to the lowest pit, and therefore of all graces labour for emptying graces, as faith and love, for these give all unto God, nothing to mans self, and therefore they are the great graces in religion which you must chiefly labour for.  
Secondly, from that there is a power in godliness, if it bee such a powerful a thing( as you haue heard it is) then this may serve to comfort us, in the ways of it. Wheresoever it is in truth, there it is in power, say that thou hast such a light that thou canst not believe, 
1 Cor, 2●.  that bee such roads as that thou canst not walk by them, yet if thou hast godliness thou shalt bee able to overcome, for the kingdom of God consists in power, as it is said, when GOD cometh to dwell in any mans heart, he sendeth godliness into it, which rules in it as a KING in his kingdom, think therefore of it as of monarchs as Alexander was, or those which Daniel speaketh of, which carry all before it, it bringeth in every thought into subjection, and therefore also the spirit is called a spirit of power, 
1 Tim, 1, ●  and if you have godliness, it cometh from the spirit, and therefore is accompanied with power, and therefore Christ is said to bee full of the Holy Ghost, and of power, and so Steven, and John the Baptist, and grace is said to bee a powerful thing: Bee strong in the grace of GOD, and in the Power of his might.  
Now the reason why godliness hath power is, because GOD hath put virtue into it, as when you see such and such an herb, have such a virtue in it to do such and such a thing, it is because God hath endowed it with such a power, and so hath he done with godliness, if therefore thou hast any thing to do in religion, set on it, Hast thou any lust to overcome? set on it, and let me speak to thee as he spake to Gideon, go on thou valiant man in the might of the Lord. The people of Israel traveling to the land of Canaan, they saw the cities walled to heaven, and that the giants were there, the sons of Anax, yet Ioshua biddeth them bee of good comfort, and fear not, for the Lord would fight for them, and deliver their adversaries into their hands, so though you see difficulties in the way to heaven, yet godliness is a powerful thing that will carry you through all, therefore likewise the Apostle having prayed for the Ephesians that they might not faint at his tribulations for them, which was their glory, but that they might be strengthened with might by his Spirit in the inner man, to comprehend with all Saints the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, which because they might think they should never bee able to do, 
Eph. 3, 13 to the end,  he addeth to him that is able to do above all that wee can ask or think, according to the power that worketh in us, to him bee all glory, as if he should have said, GOD is able to do it, and that by the power, which worketh in him: so suppose it bee to subdue some lusts of a flesh, a thing so hard as you think it will never be done, nay you conceive it to be a thing so improbable, as that you are ashamd to ask it, 
Eph 1, 9.  yet according to that power, which worketh in you, he is able to do above all wee ask or think, and therefore he prayeth, that theîr eyes may bee opened, that they may see the greatness of the power that wrought in them, and it was not that they might see and look at it idly, but for the use to serve their turns, that they laying hold of it, and using of it, might bee able to do these things, which they desire should bee done, even such things to which a mans nature is as untoward, as water is to heat when their is none in it, onely as Christ said to mary, Believe and you shall see the power of God, thou must go to God for it by faith, and God will show it forth unto you, and you shall have fruits of it, the end of faith is not onely to apply the promises of justification but for Sanctification also, as for example he hath promised to baptize you with the Holy Ghost as with fire, that is, with zeal and other graces of the spirit, which must give them power and strength, and all that sin might not reign in their mortal bodies, go to God then and urge him of his promise, and he cannot deny you: When men therefore think to excuse them-selves by saying, I am not able to do such a thing, what will you have me to do? it is no excuse, for if they were but willing, it is all he requireth of them, the power, that belongeth to God, which if men would but believe, and go to him, he would undoubtedly give it them.  
I therefore now ask thee, wouldst thou turn to God? if thou wouldst overcome such and such a lust of uncleanness, drunkenness, &c. bee it what it will bee, if thou answer no, then thou art justly condemned, thy blood bee upon thy own head, but if thou sayest yes, thou wouldst, then come but to GOD, bee resolute to bee religious in good earnest, 
1 Cor 8,  and I will assure thee he will vouchsafe thee power to do it. The Apostle saith that GOD would confirm them unto the end, that they might bee blameless in the day of the Lord IESUS, for saith he, GOD is faithful, he hath said, he hath promised it, he shall break his word if he do not, let me reason it a little with you, Is it not an acceptable request to go to GOD with all thy heart? and to say, Lord, I desire but the power and strengeh to go through with thy own work? Dost thou think he will not hear thee? Remember Christ, the onely physician, how ready he was to heal men of their bodily diseases when they came unto him, and he hath not put off his nature now: Dost thou think the power of death and resurrection were but fancies, or a notion? If not go on, and fear not, for as GOD said to Ioshua, so shalt thou find him to deal with thee, I will never leave thee, nor forsake thee, and so leaving what I have said to your further consideration, I come to a third: that seeing godliness is such a powerful thing, as you have seen, that therefore you take heed how you deceive yourselves with fond desires and purposes, that have no power, no force in them, so as to think that they will serve the turn, no yet a few, feeble, faint endèavours. I say to men that set on religious courses without having their hearts chaoged, as Christ said unto his Disciples, 
Luk 24, 49,  tarry ye in the city, till ye bee endowed with power from on high, as if our Saviour Christ should have said, if ye go presently into the world, ye will not be able to go through with your works: stay therefore with fasting and prayer till you have received power from on high to carry you through, for new purposes in a man that returns to old nature, is like new wine in old vessells, they will break the vessells and bee too big for your hearts: it is therfore enough to take up now a purpose, and begin to bee diligent in your calling or sanctifying the Sabbath, for it is impossible that purposes should live in an heart that is carnal, for as the soil must be suitable to every creature, or else it will not live so likewise you will never bee able to perform these purposes,  
In the first place therefore labour to get new hearts, 
How to get the power of godliness  as the bottom to these purposes, which may be as the root to give sap to thē, for then they will live & grow in you, when there is a soil to suite with them.  
Secondly, get power in believing Christ our Saviour, when he came unto his country, it is said, he would not put forth his power to work many miracles there, why so? one would have thought he should rather have wrought them there then any where else, both for his own honour, and the good of his country men no place then was fitter for that then it, yet there he works few or none, and the reason was, because of their unbelief, they believed not, so that it is the want of faith that holds Gods hands from strengthening you, you will not I say believe God, he hath sworn( and it is not an old oath) that he would grant that we should serve him in godliness, and holynes, all the dayes of our life, when the widow came to Christ to be healed of the issue which she had had many yeares, it is said, that virtue went out of him to heal her because she believed, and though it have been a disease of never so many yeares, yet if he say be ye whole, it is no matter what the disease is, so God be the physician, and therefore, believe.  
Thirdly, pray and furnish yourselves with all the graces of the spirit, not only go about things, but maintain a stock, fill the cistern every day, within whet and point the graces of God in you, for the inward man every day is subject to decay, as well as the outward man, and do not take aim at yourselves, or at your strength when you are in a good mood, or by the present temper, for it vanishes if there bee not a supply from day to day, from grace within, if you do not whet your souls every day.  
Fourthly, in the last place is this true, that many are partakers of the form, that have not the power of godliness, that when we come to look on the faces of our churches, we find the form in many, but if wee come unto their dealings, and carriages in private, ye shall scarce find the power, itis as rare as the other are frequent, in their profession indeed there is a form, but yet ye shall find religious servants, as idle as others, and wives as stubborn as others, husbands, and masters, as like lions in their families, and as false in their dealings as others, if this be true( I say) as it is too true it is so, then be not deceived God is not mocked, but try and examine yourselves herein, for the kingdom of God consists not in word but in power, the Lord will not judge you according to your intentions and purposes, 
Rom, 2  but according to your works, and itis not he that saith Lord, Lord, shall inherit the kingdom of heaven, but he that doth the will of my Father. &c. be not then children in understanding for to take counters for gold, lay not out your money for counterfeit things, be not fools to take pains, and yet not have your turns served, let me speak unto you as james doth, if you say ye have faith, and not works, can your faith save you? I say if you have the form of godliness and not the power, will that save you? if you would not be deceived then examine yourselves:  
First of all, if thou dost more than nature, 
Five marks whereby to know whether wee have the power of godliness or no  see that thou beest not the same man thou wast, that thou standest not up in the same troupe thou didst, if thou dost thou hast no more but the form of godliness in thee, for if thou hadst, it would turn thy nature, and add wings unto thee, making thee soare higher then nature: I am able through Christ that stengthens me. and that not to do some things but all things, he says not I do purpose or desire, but I am able to do all things, &c. those therefore that are able to stand against some lusts that are against their dispositions, but not against all are weak, and have not this power in them, it may be thou art able to serve God when thou art poor, but what art thou when the world comes in upon thee? thou art able to abstain from sins by nature, but godliness as we say of physic, helps when nature failes, and as although a natural man with his sight see far; but with an optic glass sees further, so when nature falls short, Art helps, as though by nature a man may measure or count, yet if he comes to a large piece of ground, or a great sum, Art is required, so though thou mayest do many things by nature, yet when godliness comes, it helps out in things wherein nature failes, as samson could do many ordinary things by his own strength, but when he came to take down or carry away the gates of a city, and to pull down an house, it is still said, the spirit of the Lord came upon him, the Lord went with him, and even so it is here.  
Secondly, examine whether ye bee in truth or no, for in Christ there are said to be dead branches, as well as living, 
joh, 5,  that is those have the form as well as those that have the power, but how are they distinguished? the dead bear no fruit, and therefore as John said, every three that bringeth not forth good fruit, God puts the axe to it, and so the three grounds they did not bring forth fruit, examine therefore yourselves whether ye be full of fruit or no, whether ye abound in good duties or no, and do them with an honest heart, for thereby the fourth ground is distinguished from all the rest.  
Thirdly examine whether ye hold out in time of trial or not, whether you are able to approve yourselves with joy as the Apostle says of himself that he did when he was in trouble on every side, on the right hand, and on the left hand, in prosperity, and in adversity, the third ground held not out in temptation and the reason was, because they had not depth of earth, that is they wanted power, and an inward stock of grace, for that is depth of earth, as a man that keeps a great house, if he have not a stock able to supply him, he will soon prove bankrupt, and for a trades-man. as ye say, if he be not diligent in his trade, and follow it well, and make his returns, he will soon break, so also when a man wants inward power, and an inward stock of graces to bear his daily expenses out, he will soon become bankrupt.  
Fourthly, every grace hath some property annexed to it, which doth distinguish, and difference it from counterfeit, as in faith unfeigned, laborious love, patient hope, and the like.  
Thirdly, take heed least some lust overcome all, and so lust overtop all, and be predominant, as the praise of men, or a respect of pleasure, as an halke( you see) though she may soare and fly high yet she will have an eye to the prey below, and so have hypocrites, see therefore that ye serve God in singleness of heart, and not with eye service, that you do not harbour any lust within, for that will spoil all at last, as weeds in a garden if they be let alone, and not plucked up, they will over-run the whole herbs, so is it with sin, if it be but suffered, though it be but a little one at first, yet it will like a leprosy over-spread the wholeman, and therefore look to that, that some lust do not overcome all in the end, and so I end for this text and time.  
FINIS.  
AMEN.