A PRACTICAL and PLAIN DISCOURSE OF THE FORM of GODLINESS, Visible in the present Age, And of the POWER of GODLINESS: How and when it obtains; how denied or oppressed; and how to be instated or recovered.  
WITH Some ADVICES to all that pretend to the Power of Godliness  
By Edward Lord Bishop of Cork & Rosse.  
Dublin, Printed by J. Ray. for J. North, J. Howes, S. Helsham and W. Winter, Booksellers. 1683.   

THE EPISTLE DEDICATORY.  
To the most Honourable, the exemplarily Devout and Virtuous Lady, DOROTHY, Countess of ARRAN, etc. MADAM,  
THE Substance of the ensuing Discourse was for the main, delivered in a great Audience, whence an unhappy Indisposition caused your Ladyship's Absence: which at once hindered me of the Honour, and (as it was suggested to me by a discreet and pious Lady) your Ladyship also of the satisfaction of being an Hearer of it. Coming therefore now into the public, with a design of public Good, it is humbly presented and dedicated to your Honour, in an Epistle as plain and homely, as itself; with hopes it may be as welcome out of the Press, as 'twas supposed it would have been out of the Pulpit.  
The other Reasons, which moved me to inscribe it to so great a Name, were, partly, that it having received a kind of sacred Authority by passing through so August Hands, might be admitted with more Advantage and Facility into the Closets of other Persons of Condition; and partly, that there might be extant some poor Testimony of my Gratitude to some of that Illustrious Family, which has been happily, and may it be much more, multiplied, by your Ladyship, now become a Glorious part of it.  
As bounden, I daily pray all Accession of Splendour, Felicity, and Stability to your Ladyship and the whole Noble House: and beseech this (however mean) expression of Duty may be accepted from,  
Madam, Your Honour's most Dutiful Servant and Orator E. Cork & Rosse.   

TO THE READER.  
THough I wanted not the Importunity of many Friends, to extort, from me to the Press, the following Papers (of the Contents whereof I had much meaner thoughts than they, when the Substance of them was for a great part vocally published); yet I will not dissemble, but I was able to have hardened myself, had I thought good, against such Temptation: Setting therefore that aside, the true Reason that this Discourse comes abroad, is the same for which is was first conceived; namely, because our part of the Christian world has need of such plaindealing: For let some sorts of men pretend what they please, Formality prevails and advances daily amongst all Parties professing Religion in whatsoever way amongst us: This is the Popery, which in these Kingdoms most threatens the Extirpation of our Religion. People content themselves with the Name of Christians, or (haply) Protestant's, and with some outward course or ways of Worship, suiting their Humours (if not too often their Sins): But as to a constant sense of Religion, and the Fear or Love of God, and as to the Fruits thereof, an entire impartial Obedience, or study of conforming their Hearts and Lives to the Evangelical Rule, herein they desire to be excused. Any state of things, or of Religion, which would but allow men their Sensualities, or other Sins, at an easy rate, seems to me to bid fairest now adays for being Universal or Catholic. In the mean while it must needs seriously grieve all suber men, to see any thing will now down with the Christian world, but the true Christian Life and Temper. From a deep Sense (but Sorrow not deep enough) of these things, did this plain Discourse proceed.  
I see no Exception which it is so liable to, as that I have therein both too severely judged the Age myself, and (as some may censure) taught others mutually to judge one another. As to the former part of which Exception, I say for myself, I have not made it my business here to judge, but reprove, convince, and reform: I well remember my Christian Duty, that we are not to judge according to every Appearance; nor is it perhaps laudable, to judge always according to what generally would be allowed for Evidence; but to suspend our Sentence, and hope the best we can make probable. But though neither common Appearance, nor all kind of Evidence may be always sufficient Warrants for our Judging; yet are they and must be the Measures and Standards of our Reproving: And I think I have reproved nothing, but what too plainly appears, and is more evident than I could desire it were, for my Justification.  
As to the other part: I hope, those Warnings and Cautions, which are intersperst in the body of the Discourse, may both assoil me of this Gild, and prevent any thing of the nature suggested in the Readers I desire therefore such passages as that pag. 12. [I send no man to censure others, but let each man turn his eyes inward, etc.] and chapped. iv. § 1, etc. may be duly taken notice of; and then neither shall I be blamed, nor the Reader guilty of what the Exception imputes.  
It is not improbable, many, when they see my Name again in Print, may expect from me, considering how I have been used by some, other kind of Language, or Subject, than here they will find: But he who, of his infinite Grace, counted me faithful, putting me into the Ministry, when he gave me a Commission to preach, gave me none to render Railing for Railing: which is all the Answer Mr. B. shall ever have from me, to his Libel against me, saving only this, that I forgive, pity and pray for him.  
There is another Gentleman, to me utterly unknown (whom I must acknowledge myself much obliged to, for the frequent and undeserved Honours he does me); who yet is pleased to say, I did not deal fairly with Mr. B' s Book? I suppose he meant, in not giving it an orderly and total Confutation. Truly my design in those Papers of mine (which the Stationer and his Friends having curtailed, named the Protestant Peacemaker, in stead of Anticeleusma, the Title I gave them) being only, after a very short purging myself from the wicked Latin, and worse Sense, which Celeusma had affixed to me, (to which purpose I had only put my plain English Text over against their scandalous Latin Translation, and left all Readers to judge whether I spoke what they imputed); my design, I say, being, after that, only and wholly Peace, admitted not much Disputation: I spoke very freely what I thought to be the true way to Peace: and I shown other ways, and particularly, inveterately exasperative writing (such as was a certain Book) in stead of allaying Quarrels, only heightened them. This I did, as others have thought, with Sweetness and Temper, not affixing one Expression to any man that was not his. If in interpreting a certain persons Latin, I referred Natae, Dispositae, etc. to Theologiae and not to Juventuti Academicae (as the Author says he intended it) I cannot now help my past mistake: but the fault is chief theirs, who (besides that they will not write like other men) will be writing in Languages which they are not able to menage intelligibly, nor were ever Masters of the propriety of: In the mean time I could wish the Fourth part of the Conformists Plea for the Nonconformists had dealt as fairly with the Government, Laws, and even with the Truth itself, as I did with Mr. B's Books. That Piece pretends to have been writ (chief) for my satisfaction amongst others: but I profess myself dissatisfied with it, as well by the Authors bringing men in as Sufferers for their Nonconformity, before the Act of Uniformity took place, as for other mistakes, which that good man's Charity (I will not say his Credulity) lead him into.  
I beg thy pardon, Good Reader, for detaining thee thus long from what follows. Be pleased to peruse the annexed Abstract, or Scheme, and thou wilt more clearly comprehend, and more surely remember the whole substance of the Discourse itself. God direct us all to his heavenly Kingdom.   

ERRATA.  
Page, 32. l. 14. r. what practices, p. 44. l. 10. r. in any, p. 47. l. 2. r. harkened not, p. 68 l. 4. r. to the, p. 79. l. 4. r. deny) p. 117. l. 11. r. proof thereof, p. 119. l. 1. r. Endeavours, p. 137. l. 16 r. Psal. cvi.   

A Practical Discourse, of the Form of Godliness, visible in the present Age, etc.  

CHAP. I.  
Sect. 1. We have reason to conclude ourselves fallen into those which the Scripture calls the Last Days. Sect. 2. In those days, it is foretold, there should be in the Christian Church a multitude, having a Form of Godliness, but denying the Power of it. Sect. 3. What the Apostle meant by those terms. Sect. 4. The Character charged on the present Age. Sect. 5. The Charge propounded to be made good in particulars. Sect. 6. An Account of many Pretences and Practices which at present pass into a Form of Godliness. Sect. 7. Others may be collected by regard to these.  
§. 1. WHen Events fully answer Prophecies, there can be little doubt to what times those Prophecies do belong. There being therefore extant in Holy Scripture divers Prophetical Characters of the Last Days; and our Experience and Reflections on the present Age too sadly convincing us, those Characters dreadfully agree with the present Manners, we cannot, or may not, but conclude that we are fallen into some part of those last Days.  
§. 2. Amongst other Prophecies, which we find of those days, That is one of the fullest and most memorable, which we find in 2 Tim. ch. iii. In the last days perilous times shall come; in the Original, difficult times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in what regard, the following verses explain: Men shall be lovers of their own selves, Covetous, Boasters, etc. By Men doubtless he designs not so much the general mass of Mankind, consisting of all Nations and People upon the face of the Earth, as Men in the Church, and such who profess and call themselves Christians: for it is plain, the main body of the World were, even at the writing of this Epistle, such; and indeed ever had been since the multiplication of Mankind once and again: But as elsewhere predicting that the Day of the Lord should not come, except there came a falling away first, so here he particularly specifies the more practical part of that Prophecy, or the degenerous Manners of Christendom that should be in the later days. The Sense then of the first Verse in that Prophecy is, that the Christian world should come to such pass, that the Vices of those who passed for Christians should render it very difficult for them, who were to teach and instruct (Ch. two. 24, 25.) to perform their Duty with good Conscience; or indeed, for any private persons either to recover themselves out of the snare of the Devil (v. 26.) or to escape the Corruptions of the Age, and preserve their Innocence and Integrity. Now that we live in such an age of Christianity, we cannot deny; nor therefore, that these our days are some of the last. The three next following Verses it is not necessary to my present design that I particularly examine or paraphrase upon. The sum of them is, that in that degenerate state and age by the Apostle predicted, such Professors of Christianity should abound who were overrun with such Immoralities, which not only the Evangelical Law, but even Nature itself has ever adjudged the most abominable Vices. And the dismal List of these runs so high and large, that it is not easy to instance in that crime, which may not be reduced to some of those comprehensive Heads there enumerated, namely of Selfishness, Covetousness, Blasphemy, Ingratitude, Cruelty, Treachery, Voluptuousness, Profaneness, etc. Now where the multitude should be so profligately bad, what remains there could be of Religion and Christianity a man would wonder. Yet we see even in this state of public Manners the Apostle not only admits, but foretells, People should have a Form of Godliness, though, by reason of the afore specified flagitiousness, it must needs be that they should deny the Power of it. Now there being too just a suspicion, that as the former part of this Character is verified in the Lives of the present Christian world, so this later part, and close, of it belongs to us also. Before we roundly accuse, or undertake to prove the Age guilty of it, it will be expedient a little more distinctly to consider the terms of the Charge.  
§. 3. By Godliness the Apostle, undoubtedly, in the place mentioned, intended only Religion in general, or the Belief and Worship of the true God. What he styles the Form hereof, seems to import two things. First, an Idea, Scheme or Draught of Religious Doctrine or Principles: And thus the same Apostle elsewhere used the very self same term, viz. Rom. two. 20. where speaking touching the Self-pleasing Jew, he brings him in as having a Form of Knowledge, and of the truth of the Law. And we have no reason to exclude this Form of Knowledge from the Form of Godliness, admitted by the Apostle to be in those wicked livers he taxeth. As wildly as they lived, they might have, as the Jew (and perhaps value themselves upon their having) a measure of Religious Knowledge. Secondly, the Form of Godliness seems further to import some Exterior lines or touches of Religion, an habit or course of some outward Religious usages, and so some imperfect show and appearance of the inward Virtue. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Formation rather than a Form; a rude Draught, not a wellwrought Picture of Godliness; which distinguisheth the persons there characterised from demure Hypocrites, who possibly have a more perfect mein of Godliness, and act it more to the life: Not that such hypocritical persons are before God better than the downright profane: For Malus, bonum cum simulat, tunc est pessimus; Satan is never more a Devil, than when he appears as an Angel of Light: yet certainly (docendi caused) doctrinally we may distinguish betwixt negligent, lose Professors of Christian Religion at large, and starched, designing Counterfeits. I take it to be the former sort the Apostle chief deciphers and condemns; but I must not exclude the later.  
What the Power of Godliness means we may collect easily by the Opposition it bears to the Form. The Form is the imperfect Image and Show: the Power is that Energy, Force, Virtue and Efficacy, which the Principles of Godliness, understood and believed, are apt to have upon men's Hearts and Lives. In those men, in whom a serious, devout and selfdenying temper, a just and holy Life is found, in those I say, and in those alone, the Power of Godliness takes place and appears. Now as to the Phrase of Denying the Power of Godliness, it is only an Hebraism (a verbis ad facta ducta translatione) applying that way of speech to things, which properly belongs to words or verbal Assertions: When we agree not to, or when we oppose and gainsay, any thing that is avowed to us, we are said to deny it: In like manner, when we yield not to, or oppose, that force and efficacy, which the Doctrine of Godliness, in its own nature, is apt to have upon us, we are, in the Apostles Language, said to deny the Power of Godliness. So that the general sense of these terms, Denying the Power of Godliness, is, to obstruct and suppress that influence, which the Christian Faith and Law, believed and received, would naturally have upon us. The sum then of this part of the Apostles Prediction is, that in the later Ages of Christianity, there should be a multitude in the Christian Church who should retain only some knowledge, usages and outward show of Christianity, and so the name of Christians; but as to the Christian spirit and temper, this they should oppress and destroy by wicked and abominable Lives.  
§ 4. Now I charge this Character upon the generality of Christians in the present age. It is, I say, a sad truth, and aught to be matter of deep and daily Lamentation, that after so long enjoyment of the noon day light of the Gospel, after so many amazing Blessings and awakening Judgements, after our having been toffed, and, as it were, emptied from vessel to vessel, Jer. 24. 11. after so many pretended endeavours, and perhaps real struggle, towards the purest Reformation, all that there is of Religion visible in the Christian Commonalty is only some superficial Knowledge of, and a bold claim to Christianity; some outside Formalities of Divine Worship and customary Devotions: but as to a true sense of Piety and the real Fear of God, as to a cordial Belief of the Gospel of Christ Jesus influencing and changing men's hearts and lives, how rarely is it to be found! How difficult to be effected! Good God In what a strange Latitude must the Name Christian be taken, that we, who at present live, may in any proportion be truly denominated Christians?  
§. 5. Nor is this Charge at all extravagant or unreasonable; it will be sadly made good by particulars. I say then (1.) The great business of the generality of men in the matter of Religion, is, fairly to raise and maintain a Form of Godliness. And (2.) The gaining and keeping a true Christian Spirit or Temper, and living conform to the Christian Law or Rule, is the care and exercise of very few. That is, (to put both Propositions into one) the generality amongst us, in the Apostles Language, Have a Form, but Deny the Power of Godliness. And this shall be made good by a particular examination of men's practices.  
§. 6. As to the former Branch; the Pretences, Claims and Practices, which amongst men pass into a Form of Godliness are as various as their Conditions, Educations, Humour and Genius's. I will enumerate here such as are most frequent amongst us.  
And I must first mention, what has been already suggested out of Rom. two. 20. Some measure of Knowledge and understanding in the Doctrine of Christianity is that upon which many set up for Religious, and perhaps are reputed so, both by themselves and others. I send no man to censure others, but let each man turn his eyes inward, and see if that most of the Religion he has lie not in a Collection of Notions and Speculations treasured up in his Brain: Some people would be content to call this Faith; but it is too frequently only a Ferrumination or paltry stock of Opinions: and though a man may have very much of Religious Knowledge, and yet deny the Power of Godliness, (otherwise there could be no wicked men, but Ignorants;) yet it is scarce conceivable that any man can be born or bred up and converse amongst Christians, but he shall thereby become furnished with Knowledge, which will suffice to a Form of Godliness. There were a sort of men amongst the Jews which seem an exact Parallel of the Formal Christians of this Age: I will therefore generally illustrate each particular with that pattern; I mean the Scribes and Pharisees: They were sensible there could be but two sorts of men in the world, good and bad, religious and irreligious: Now what Style had they for them. John seven. 49. This people who know not the Law are cursed. Knowing or not knowing the Law, with them, constituted a man religious or irreligious. I would not here be mistaken; I am not decrying Knowledge: but if Faith without Works be dead, Knowledge, or an empty pretence thereto, when a man shall value himself solely thereupon in the matter of Religion, must necessarily be a fallacious ground of Confidence, and a mere Form of Godliness.  
2. Others there be, who to their real or pretended Knowledge add a popular and specious Profession of believing the Religious Doctrines they are supposed to understand. A Profession of Faith indeed all amongst us, whether knowing or ignorant, daily make or maintain. And thus far none within the pale of the Church (generally) can be well imagined, not to have a Form of Godliness. But some are content to go along with the Herd, and are as much unconcerned in their very Profession, as in the Practice of Christianity. If in common custom they are present at our Congregations, and stand up at the Creed, by that posture (perhaps without Knowledge) signifying their assent, 'tis in a manner as much Profession as can be perceived they make. But others there are, into whose company you cannot come, though upon common business or civility, but they will presently by head and shoulders fetch Religion into Discourse, and tell you their concernments at the Atheism and Vices of the times; Nay, haply their very Looks, Habit, Gesture, and Carriage of their Body, are so managed, that a man who converses not with them, but only sees them pass by, may easily espy therein the symptoms of a Religious Profession: Far be it from me here to condemn Gravity, serious or holy Discourse, much less to censure the Confession or Profession of 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 man's Conscience, it shall appear unto him, that the main of his Religion consists in such an habitual outward show, 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 men's Religious Antics: 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 Churchmen, but they, and the World, aught 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, 'tis but a Form of Godliness, though perhaps one of the most specious kinds. 'Tis 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 Fancy. If these are the great accomplishments we value ourselves 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 mere and most empty Form of Godliness. And it is sadly observable that the generality of men's Zeal is wholly employed 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 denied, that there is more than a little overdoing even on this side; many a Contest entered, 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 judgement 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 looked 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 solicitous 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 judgement 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 judge 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 possessed 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 ourselves, 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 confined to those, who are reputed the vulgar either of them or of ourselves. I am sure, it is not for want of Ignorance that so many, who call themselves Protestant's, look upon themselves as secure, merely 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 Privileges: 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 viij. 33.) that they could boast themselves to be Abraham's 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. seven. 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 yourselves, we have Abraham to our Father: for I say unto you, God is able out of these stones (which lay by the Waterside where he was baptising) 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 privileges, 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 mere Claim to the true Church.  
6. How many men make a great Figure in the world as to their Religion, merely 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 Prophet's time, Stand by thyself, come not near 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, uncharitableness 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 examine 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 nearest 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 chief 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 height 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 wished 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) I pay tithes of all that I possess (Luk. xviii. 11, 12.) not only even to Potherbs and Sallating, as we have sound already out of St. Luke, but as to the meanest sort of Spicery, anise and Cummine, Matth. xxiii. 23. God forbidden we should censure that all, who do thus much, do no more. We may not; for we can neither fully know men's 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 not 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 resigned 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 , is said to have loved him who had it.  
§. 7. Divers 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 Judgement 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 God's eyes: Where it is in any the issue of their Natural or Providential infelicities, and approaches as near Godliness as such men's 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. 'Tis the height and compliment of all their other Villainies: And such persons, except Truth itself could jye, shall receive the greater 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 inquire, 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 duly 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, overrule or govern our Practice. To enumerate all the Principles of Godliness is besides the present design: It is sufficient, we assign the chief, and show 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 gracious Covenant with us in the Blood of Christ Jesus: That by the Blood 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 God's Judgement seat, where every work shall be brought into judgement, 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: 'Tis 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 publicly 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 show us how we can hearty 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 Solomon's mind (Prov. nineteen. 2.) That the Soul be without Knowledge, it is not good; or as, me thinks, the Hebrew rather runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there is not Knowledge, 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 though 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 practise 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 Knowledge, if we intent Godliness shall have its power upon us (that is, if we intent 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 in the world; as being such, upon the observance or neglect of which, by the irrefragable Ordination of the God of Truth, our Eternal Happiness or Misery depends. It is to be lamented, this is a part of Christian Knowledge not only too much wanting in the world, but too little studied by the generality of Christians; and no doubt not without the great prejudice of the Power of Godliness. Further,  
3. It is necessary that in the particulars of our Life and Actions, these Principles thus understood and believed be actually attended unto, in order to the Governing ourselves thereby. For we see it too sadly true, men may understand and believe, what partly through infirmity and natural inadvertency, partly through negligence and grossness, they too little heed. Therefore that Godliness may have its due power, all who consider the case will easily acknowledge it indispensibly necessary, men endeavour to maintain a constant attention unto, or habitual sense of, the Christianity they believe. The Rule of Practice, or Christian Law, then, must (as near as can be) ever be set and kept before us, to examine thereby all actions that pass us (or the occasions and exercise whereof occur) whether the Actions are good, or whether evil: In like manner also the great points of Faith, (especially such influential ones, as the Nature of God, his Omniscience, Justice, Goodness, etc. the certainty of Judgement to come, with the like) must be ever before us to incite and quicken us as well to eschew the evil as choose the good. This is, in David's language, having respect unto God's Statutes continually, Psalm. cxix. 117. And in nothing more than in this the holy source and effectual working of Faith and good Conscience jointly, appears the Power of Godliness; I mean, when Conscience judges rightly, according to the Divine rule, what is Duty, what is Sin, and Faith overaws or sways the whole man to act accordingly: Both which may happily succeed, or come to pass if we understand, believe, and in our particular practice attend unto, the Principles of Godliness, but never can otherwise. And this I may call the truest account of Sanctification, or Gods working Holiness in the Hearts of men (and I may justify my saying so, from the Apostles words, Acts xxvi. 18. sanctified through Faith, which is in Christ): especially, if I add hereto,  
4. That, for the asserting Godliness into its full power, it is necessary, we not only, in some particular instances, conform our actions to the Christian Law, but by constant endeavour of conscientious observance, study to habituate ourselves to such confirmity. We must stirnp the Grace of God in us. (2 Tim. 1. 6.) and rouse all our strength, if in any instances Duty or obeying good Conscience seem at first difficult. It is Practice that makes men holy: I deny not Divine assistance or Grace, but rather ground all holy practice thereon. This only, I mean, Godliness gets not its due power over us, but by something of Custom and Exercise. We say commonly, one Act does not denominate, and indeed there is great reason; for neither does it much change a man: He's wicked with a witness, and so bad as scarce ever Man or Devil was found, who has not in some single act or other complied with the Dictates of good Conscience: but there must be frequent acts of that sort, to beget either a custom or facility of such compliance. So that I say, if we intent Godliness shall have its power on us, we must endeavour to inure ourselves to such honest conscientious practice, as described: We must not idly expect I know not what inspiration or infusion of virtuous habits into our Souls, but cooperate with the Grace of God towards the introducing them. It is the Apostles Command, Exercise thyself unto Godliness, 1 Tim. iv. 7. And we need not doubt but the method will be successful: Exercise thyself to it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be practising daily in it, and it will obtain, through the Grace of God, a due power over thee.  
The sum then of what we have said on this point is, to the end Godliness may have its power over any persons, it is necessary, that the Principles of Godliness (that is the Doctrine of Christian Faith and of Christian Life) be duly by them understood, be firmly believed, be further particularly in practice attended to, and that lastly they endeavour to inure themselves into a compliance with them and habitual observance of them: for in this method and by these steps, it is rationally intelligible and accountable, how Godliness may obtain power over men; and in any other method to expect it, is a presumptuous, not to say Enthusiastical (though, God knows, too frequent an) Extravagance.  
§. 3. Now by what we have thus discoursed, it is easy to collect, when Godliness may be said to have its due Power; namely, when in aman the Belief of the Doctrine of Godliness, and good Conscience prevail generally to regulate and govern the man's Life and Heart: or in plainer terms, if plainer can be, When (through the Grace of God, in such method, as above set down) the man is brought over, from a worldly, vain or lose life, to a fixed purpose of heart, not to allow himself in the Practice of any known sin, nor in the neglect of any known Duty; and this purpose be firmly keeps to, and puts in practice, endeavouring withal to maintain perpetually such a temper of mind whence may flow a Life so regular: such Persons as these there are in the World; and in such as these, I say, and in no others, let men pretend what they will, is the Power of Godliness to be found. All this will be most plain, and together fortified by the Evidence, if illustrated by an Example or two out of the Holy Scripture.  
And, first, as to the prevalence of Godliness or good Conscience so as to allow a man's self in the practice of no sin: A fit instance cannot well be found than that of Joseph: Genes. xxxix. The Temptation is well enough known; and the concurrence of Circumstances such as gave it a strange recommendation: His age, he young; His condition, a Servant, and she his Mistress; The advantages likely to befall him hereby, Nothing already was kept from him in the house but her. (ver. 9) This would have made him absolute; Her importunity, She spoke to him day by day. (ver. 10.) And as to opportunity, None of the men of the house were within. (ver. 11.) Now see how the power of Godliness works (and so proportionably it will on such occasions wherever it is). In general, 1. He understood the Doctrine of Godliness and knew Adultery to be a great sin and wickedness. (ver. 9) 2. He not only Believes it to be so, but as to God, believes privacy could not conceal it from God; both these he expressly professes. How shall I do this great wickedness and sin against God? 3. He particularly, amidst all these conspiracies of Tempter's and Temptation, attends not only as we have seen to general principles of Religion, but to some personal obligations, which lay on him: Behold my Master hath committed all that he hath to my hand, he wotteth not what is in the house with me, There is none greater in this house than I, Nothing is withheld from me but thee, because thou art his Wife. (ver. 8, 9) And now what is the issue? He harkened to her, as she spoke to him day by day, not so much as to be with her. (ver. 10.) 4. In other terms, He conforms to the Divine Law and keeps close thereto, not in a single instance or two but with Constancy: nay when she offered a kind of Violence to him, and caught him by his garment, he fled and got him out, leaving his garment in her hand. (ver. 12.) A glorious Precedent this! and wherein the Power of Godliness shines with a truly heavenly lustre.  
Again as to the Prevalence of Godliness, in not allowing a man in the Neglect of any known duty, we will take the Case of Daniel. Dan. vi. A royal statute and a firm Decree according to the Law of the Medes and Persians, which altereth not, was established, that whosoever should ask a Petition of any God or man for thirty days save of the King, should be cast into the Den of Lions. v 7. What? Live thirty days without Praying? Why, this a man ever touched with the power of Godliness could no more endure, than he could no more endure, than he could live thirty days without breathing. Wheresoever there is any thing of Knowledge, Belief or Attention, of or to the Doctrine of Godliness, this Neglect would not down; nor, as we shall see, notwithstanding all the pleas flesh and blood might make against the Lion's Den, did it here. It was obvious, and undoubtedly not unsuggested by humane nature in Daniel, might not secret or less solemn (some would have thought, even Mental) prayer excused in this case? No, not in the present juncture: For now not praying as he used to do, and according to the then standing Rule, towards the Sanctuary in Jerusalem (1 King. viij. 33, 35, 38. etc.) and with his windows open, that he might look thitherwards, would have been disowning his Religion, and as the import of the Decree ran, a months renouncing his God; And this the good man's conscience, no doubt, pronounced; The attending to those Dictates, and complying therewith, not once or again, but in constant course, even when He knew that the writing was signed, went into his house, and his windows being open in his Chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Dan. vi. 10. Behold here, how the power of Godliness prevails, for paying a known duty (towards God) against all contrary force and pleas.  
I am not unawares, The sloth and lukewarmness of the age, has here an obvious pretence in defence of going much lower than this, and yet satisfying the claim to the power of Godliness. These precedents, it will be said, were extraordinary, and these persons had virtue to an Heroical Degree, as the term is; There may be truly godly men of an inferior order; as Stars of the sixth, are no less Stars, than those of the first Magnitude: But the Reply is as obvious; The Degree, wherein the Power of Godliness here appeared, bore only due proportion to the occasion, and was but such, as, in those junctures of Temptation, to prevail. We, it may be, meet not, in our experience, with frequent instances of so illustrious exertions of the Power of Godliness; but neither haply with frequent instances of so violent temptations. God in his merciful providence considers us; He is faithful, and does not suffer us to be tempted above what we are able. With the temptation he makes a way to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he provides with the temptation, an escape. 1 Cor. x. 13. But however such instances may not have fallen much into our experience, yet such undoubtedly there are: and it is to be hoped, Godliness in us is powerful enough, in case of our (that is, more ordinary) temptations, to prevail against known sins, and for known duties: Truly, unless it be, it is in vain for us to flatter ourselves, that Godliness has attained its power in us. According to our estate, such Integrity, and such Constancy too (generally) there must be, otherwise there is no sincerity. Then shall I not be ashamed [that is, then shall I not be found an Hypocrite; going about to deceive the world, God and myself] when I have respect unto all thy Commandments. Psal. cxix. 6. Let this then stand as an unshaken and unmoveable truth, that Wherever the Doctrine of Godliness is understood, believed, attended to and by honest endeavours complied with, there Godliness will, by God's grace, obtain such power and mastery, as to prevail habitually against the Allowance of any known sin, or the Neglect of any known duty.  
§ 4. Which blessed Victory will soon introduce a new face of things (as I may so speak) throughout the soul of such person: For a little of this course of life, or practice, will soon naturalise holiness, and render the doing Gods Will the delight and joy of a man's heart. The Commandments of God are not grievous, but only to those who never tried them, or at the first beginning. All that difficulty, which affrighted us at first, ceases, when by doing well, and breaking off a course of Wickedness, or Formality, we have once tasted the pleasures of true Religion. For besides that inward Peace, which the practice of real Godliness and Virtue, in every particular act or instance of it, leaves behind, the contentment and satisfaction which a man must needs conceive from reflecting upon himself and considering  
[Quantum mutatus ab illo, Qui fuit.] how blessedly he differs from his late odious, liveless, hypocritical self, will be found truly surpassing all former sense of pleasure, and even what he could expect. And then, cast in hereto the Thoughts of a reconciled God, and of a most tenderly loving Saviour, the prospect of enjoying these, and of a blessed Resurrection, and of Rewards which Eye has not seen, nor Ear heard, neither hath it entered into the heart of man to conceive; cast in I say the rejoicings in and from this blessed Hope, and the sum of all must needs be transporting, unspeakable, and (deserving really the Character which the Apostle gives it, 1 Pet. 1. 8.) glorified joy. Now I say these divine (and before, to such a man, untasted) pleasures, being put into the Balance, against any seeming difficulties and austerities in Religious practice, will infinitely preponderate, & render them all as the lightest trifles and inconsiderable; in a word they will make the whole of a man's duty highly eligible, and therefore easy; so that he shall do it out of choice, with cheerfulness, nay with a kind of greediness of Soul. I will run the ways of thy Commandments, saith the Psalmist, (move with all facility, cheer and expedition in the course of my Duty) when thou shalt enlarge my heart. Psal. cxix. 32. And whose heart may be said enlarged, if not such persons hearts of whom we have spoken?  
Nor is this at all hyperbolical, too great, or exceeding truth; but there is really a certain connaturalness of Holy practice to such a man's heart. For considering the  particulars of due Knowledge, Belief, Heedfulness of and yielding to the substance of Religion, there cannot well but be, in the usual temper of such a man's mind, a composition and happy concurrence of all habitual advantages to an Holy and Pious life: such as are, a general Seriousness, Tenderness, and Heavenly-mindedness.  
1. I say, A general seriousness, or a grave, stayed, considerative spirit will usually possess such a man's breast. What I mean hereby, will easily, and distinctly, be understood, by its opposites: Now I oppose seriousness not only to Debauchery and Irreligion, but to the Airy, vain, heedless Humour of the Age; to a mind much unfixt, light and trivial, full of rambles, toys and uncertainties. The serious man than I take to be one, who, having first a True sense of things, is generally composed enough to make actually a due estimate and choice of each, as occasion offers. He is of the number of the Poets few,  
[Qui dignoscere possunt Vera bona atque illis diversa] who know true Goods and value all things as they are so, or tend to such. And thus much certainly the due knowledge, belief, and heeding the Principles of Religion must have produced in him: These must needs have poised and fixed his Soul. Now how great an advantage is this, and how blessedly prepared for all holy and virtuous practice, is a serious mind!  
2. There will be further in such a person an habitual softness, tenderness, or cedency of Heart. He will have a quick and ready sense of all spiritual things, and however there may not be in him at all times an equal warmth of Affections, yet there will be a constant Resentment, and, in some good measure, a befiting concernment of mind in all the affairs and business of Religion. I know some men will laugh at these terms, or pretences: but such persons must excuse me, if I tell them roundly, they are strangers to true Godliness, and all real Religion. There is undoubtedly such a thing as a spiritual sense, taste or relish. Doth not the ear try sounds, and the mouth taste meats? Job xii. 1 1. Even so doubtless a Soul naturalised (as before) to heavenly Goods, has a relish for them and all things which conduce more immediately to them. Our Lord reprehends the want hereof in St. Peter, while yet too much a Novice in the Power of Godliness. Mat. xuj. 23. Thou savourest not the things that be of God, but the things that be of men. But the thing itself we may frequently observe in holy men upon Record. In Josiah, 2 Chron xxxiv. 27. Because thy heart was tender and thou didst humble thyself before God, when thou heardest his words against this place and against the Inhabitants thereof, and didst rend thy clothes and weep before me, etc. In other language, He had a ready sense of, and was affected with the Divine threaten, as soon as heard. In those Disciples, Luk. xxiv. 32. Did not our heart burn within us, while he talked with us, by the way, and while he opened to us the Scriptures. And in the holy Psalmist more generally. Psal. cxix. 103. How sweet are thy words unto my taste! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To my Palate, as if his Soul had such an Organ; yea sweeter than honey to my mouth. Many such passages occur in that heavenly Book. In plain english: A good man, whether he is to Pray, or Hear, or Communicate, or even in private to entertain himself in Meditations, or good Books, has an heart so accommodated and disposed to these employments, as that the several parts of each Office, make suitable impressions on him, and naturally draw forth his Soul towards God, in acts of Resignation, Humility, Faith, Hope, Joy, Love and Gratitude. And this Sensibleness & Pliantness of mind, thus affirmed, we cannot imagine but such Attention to and Compliance with the sum of Christianity, together with such general giving a man's self up to God to walk before him, in the doing all known duty and avoiding all known sin (as before said) must needs produce. For as living in known sin, sears men's Consciences, and renders their hearts obdurate, so by the rule of contraries, the endeavouring to have a good Conscience in all things (as the Apostle calls the practice we speak of, Hebr. xiii. 18.) must needs soften them, and of stony, make them hearts of flesh: which, how great an advantage it is, and how far it facilitates (indeed much constitutes) an holy life, I need not speak.  
3. Upon these must needs also be consequent a general heavenly mindedness, a looking above the things of this world, above both the smiles and frowns thereof, yea even amidst our worldly engagements or converse; and a secret longing of Soul for that future, unseen, blessed estate, which we know not yet what it is distinctly, but have believed? This part we cannot but conceive will be the product of such qualifications and practices as we have before treated of: and all together must needs raise and ennoble the Soul, and fit it for the divinest life it can be capable of in this state. For suppose the Heart habitually serious, tender and compliant with all spiritual concerns, breathing after and in love with the unseen world, What Christian duty is there, which such person is not fitted for? And as to the assistances of Divine Grace, it is sure God is never wanting to those, whom, by a course of his Grace and their improvements, he has thus prepared for the reception of more.  
I think it now apparent by this method of Operations, through which we have traced the Power of Godliness, that it will bring men to this state and temper. And I shall only add, That it will engage them also to endeavours of constant maintaining and upholding the same; That their Resolutions and Alacrity flag not, that their Seriousness, Tenderness and Heavenly mindedness decay not; in a word, That they fall not from this their Love of God and Holiness. For it is a command as obligatory, and of as great concernment, as any can be presumed to be, Prov. iv. 23. Keep thy heart with all diligence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all keeping; whatever thou watchest not over, be sure to watch over that) For out of it are the issues of life; Out of the abundance of it proceeds a man's eternal Weal or Wo.  
§. 5. I would here conclude this Head, but that I suspect some persons (and those haply not ill ones) will be apt to think, that still this Discourse runs too high; and will oppose against it that of Solomon, There is no man which sinneth not. 2 Chron. vi. 36. Not a just man upon earth that doth good and sinneth not. Eccles. seven. 20. And the like passages of St. James and St. John, so well known, that they need not to be cited. And further, they may say, If there be any man of such excellent temper as just now described, What is the reason, that we find some whom we take to be of the best of men, and in whom the Power of Godliness has undoubtedly had good effect, complaining notwithstanding of the dulness, hardness and worldliness of their hearts? Though too many be, all are not Hypocrites in these complaints: nor are the Complaints merely Cant.  
My Answer hereto shall be, First, By desiring my expressions before may be carefully considered and not strained beyond their import or my intention. I have said, Men, in whom the Power of Godliness prevails, Generally, that is, For the main, attend unto the Christian Doctrine and examine and judge such actions as occur, thereby: that they comply with such judgement, and endeavour constancy in such compliance: that hereby they arrive at this pitch, not to allow themselves in the practice of any known sin, or in the neglect of any known Duty: and thence follows generally, or habitually such a temper of heart as described. I did not say, nor do I mean, that, in some one or few single instances, it is never otherwise in any of the particulars. There came a Traveller (2 Sam. xii. 4. that is, there entered an Act of Lust which was a stranger there) unto David, and he was afterwards for a considerable time in a very strange temper. But I do say now,  
2. Such Lapses, Miscarriages or Crimes, and any internal distempers consequent thereupon, in good men, proceed not doubtless from the power of Godliness in them, but from the Defect, interruption or some violent obstruction of it: And if very good men too little express, or not constantly enough comply with, the power of Godliness, that will not warrant any person, either who is to teach it, for stating it too low, or who is to practise it, for not aiming above the faults of such Precedents. And as to David's case, it is sure David did live and was generally what I have described; and though this Practice and this Temper were for a while, by that dreadful fall, interrupted, yet the power of Godliness prevailed again, and finally, so that he recovered and remaintained both. But as far forth as either failed, so far forth, at that time or times, came he short of approving himself a person actuated by the power of Godliness: and in the great instance mentioned, there is no doubt, till his recovery, he forfeited both God's Favour and all claim he could lay to be a Godly Man; though I do not think the internal principle of Holiness was thereby in him quite extinct; nor are Habits razed out of the Soul of man, but as they are introduced, that is, by frequent practice or repetion of acts.  
Lastly and distincty, as to what Sins may be conceived consistent with the general prevalence of the Power of Godliness in man: For mine own part, I take Sins of Ignorance and of Error even under the Gospel, to be Sins truly so called, and to stand in need, as well, on our hands, of a general Repentance (or Repentance of them in the lump, if I may so speak) as of a Pardon on Gods: Now, that in the most godly men these are frequent, there is no doubt. And as to Sins of surprisal, common inadvertencies, and at other times the infirmities of Passions seizing us, together with the Distempers of Mind, Dulness, Flatness, Hardness in some measure, Discomposedness, and what else may flow from such originals (not allowed), there can be no question, but they may be, and are incident unto those men, in whom the Power of Godliness most prevails. (For we are here Men, having Flesh and Blood about us, and not Angels): But as to deliberate sinning, though the time of Deliberation should be but short, still I stand to it, the allowing a man's self in any known Sin, whether of Commission or Omission, is contrary to, irreconcilable with and (in tantum) for so much, destructive of the Power of Godliness; nor may any person, so allowing himself, conclude, while he so allows, or has not recovered himself by mature Repentance, that he is under the Power of Godliness, or Conduct of God's Spirit, or indeed in a savable Condition. For, know ye not, to whom ye yield yourselves Servants to obey, his Servants you are to whom you obey, whether of Sin, unto Death, or of Obedience unto Righteousness. Rom. vi. 16. Observe, this yielding ourselves to obey Sin is, in itself, unto death, and ver. 20. Being Servants of Sin ye are free from Righteousness (out of a justified estate); for, (v. 21.) the end of these things, and (v. 23.) the Wages of Sin is Death. Nor do I doubt but in this Doctrine I am faithful, as well as tender, to the Souls of men.  
§. 6. Now of these things, which on this head we have said, the sum is: Godliness (at least as the world now stands) does not usually get power over men but by several degrees. We are first brought to the understanding of, then to a conviction and belief of, the Doctrine of Christian Faith and Manners; hereby Conscience awakened as well as enlightened, attends its Office, judges and dictates aright; With these dictates the man complies, as swayed by what he is before supposed to believe; which Belief sways not to comply only in some few single instances, but to endeavour an universal conformity to good Conscience and the Evangelical Law; the sense of both which are supposed by this time to be one and the same: From this constant and honest endeavour of such conformity the rule of our Duty, proceeds a Facility and Cheerfulness in holy Practice; and from thence a general seriousness, tenderness and heavenliness of mind.  
Now, in as many as lead this life, though with a multitude of infirmities, to which Flesh and Blood is subject) I say the Power of Godliness appears; or, Godliness has obtained its due Power. For it has transformed such men's Lives and Hearts: And though it has not set them above all Sin and all disorders of mind, (which to do in this life is not the pretence of Christianity); yet has it wrought out all the old Leaven of Malice and Wickedness, 1 Cor. v. 8. of vicious Self love, of Covetousness, Pride, Disobedience, Formality, and the other evils taxed by the Apostle in the famous, 2 Tim. three 2, 3, etc. and replenished their Souls with Sincerity and Truth of Holiness, with an amiable and heavenly temper; which was the thing Godliness here was to effect. Therefore in and on such, Godliness, through Divine Grace, has its due Power: And into this estate, may every one, who reads this, find himself transformed. Amen.   

CHAP. III. Of Denying the Power of Godliness.  
Sect. 1. The Practices by which men Deny the Power of Godliness, reduced to two Heads. Sect. 2. The Particulars of the first. Sect. 3. The dreadful Nature of the second. Sect. 4. It's Height, or Compliment. 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 altars and new moulds 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 men's 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 men's Intentions and Wills, gotten entrance unto natural Conscience) have attained upon men's Spirits, and so choke 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 hindering 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 denied) 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 men's, 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 Unbelief, 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 Idiots 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 hearty 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 public 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 grossly 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, etc. (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 always: God forbidden! 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 far 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, 'tis 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 uneasy portage to a man designing such life, resolve never to trouble their heads with the understanding or comprehending such Doctrines, which so much disturb them, and, as they will tell you, embroil the world: These men study Ignorance for the sake of a stupid Quiet, and designedly abandon and defy all means of Religious Knowledge: A desperate sort of blind men indeed!  
Now there is no doubt but both and all these, our Church ignorants, and our Outlying-ignorants, and that whether through supine negligence and sloth, or through resolute design and obstinacy, all of them, I say, Deny the Power of Godliness, whatsoever they may have or retain of the Form: For they stop the very first passage by which Godliness can come at their hearts, or ever have any power over them; namely they suffer it not to enter into their Understandings.  
2. Men obstruct (and so deny the Power of Godliness by voluntary Unbelief: And I must here say the same of the Unbelief of this Age, which I did just now of its Ignorance. There is (speaking only of such who have their Senses) little or no gross Unbelief to be found amongst us, which is not voluntary; it being generally matter of men's choice either in itself directly, or indirectly in its causes: If men affect Ignorance and so believe not, either because they understand not the Doctrines to be believed, or see not the Evidences which persuade them, who shall say that Unbelief is not chosen, when the Ignorance, whence it derives, is apparently such? But if any, who both understand the Christian Doctrine, and are acquainted with the Evidences, upon which it is pretended to be believed, do yet withstand and cavil at those Evidences, endeavouring to find or make flaws in them, whereas in truth there are none, and then dispute touching their insufficiency, exposing them, and demanding Evidences either impossible (that is such which the nature of the Cause admits not) or unreasonable; if, I say, any men, in these circumstances and thus acting, believe not, it is plain such men's Unbelief is matter of Industry, Endeavour, and Design, and so not only of deliberate, but obstinate choice. Now such perverse spirits may be found now adays too rife, as well as those more lazy unbelievers before mentioned: And both sorts undoubtedly deny the Power of Godliness; for both obstruct the persuasion of its reality in their hearts, without which persuasion, it is plain, Religion must be but an insignificant pretence, of no prevalence or force.  
Lastly, men may hinder and so deny the Power of Godliness, by a voluntary Heedlessness: It will look somewhat hard perhaps, in the judgement of most, to call all the Inadvertencies and Incogitancies which, in common conversation, betray men into sin, voluntary ones; inasmuch as many seem merely casual, others after a sort necessary, and natural Infirmities. And again on the other side, men ordinarily give themselves so great a lose, and even the best, so much remit that holy Solicitude and Watch, which they ought constantly to maintain over themselves, that it will be difficult most times to say touching this or that particular inadvertent fit, it is not at all voluntary (I would be understood to speak of men awake, and in their Senses, Health and the like) that is, as in the former cases, neither chosen in its self nor cause. In plain terms, we so far abandon our Minds and Hearts to the World and Vanity, or we indulge our Pleasures and Appetites so much, that these draw, and strangely detain, or enslave, our Thoughts: And while we so intently and constantly pursue such Objects, if unawares and inadvertently we are surprised with sinful concernments, passions and engagements about them, who can avow that inadvertency no whit voluntary, when the indulgence, which drew it on, was plainly so?  
But this may seem less culpable in these our days, and perhaps to some very venial and excusable: For, alas! how few are there, who, in this particular, are not guilty, more or less, of denying the Power of Godliness? As therefore we complained before of a designed Ignorance and Unbelief, so must we here of such a thoughtless unconcerned temper, which is matter of some men's study and endeavour: To be ever Airy and free from any intent thought, void of all sollicitudes and (what they call) easy to a man's self, but especially to be above all religious apprehensions and concernments; that is, in plain English, to put little or no difference between what we call moral good or evil, some men look upon as a great pitch of happiness: Whereas therefore thoughtfulness does breed concernment, and bring men to put a difference betwixt Actions, they endeavour by all means, they well can, to hinder the Entrance of thought into them. They take care not to be alone, nor in serious thoughtful company; They divert themselves to other business, or rather possibly to Jollity or Madness; they say to Conscience, when about to dictate to them Duty, or forbidden them Sin, as Felix to St. Paul (Act. xxiv. 25.) Go thy way for this time, when I have a convenient season I will call for thee. This is indeed an heinous sort of obstructing the Power of Godliness: Such resolute heedlessness, as this, may seem rather a suppressing the Power of Godliness, already partly in possession, than an obstructing the passages by which it is to enter. But let it be styled how, or ranked under what ever head it shall, it is surely a practice very common, and a dangerous, well nigh desperate, method of denying the Power of Godliness.  
§. 3. But there is yet another kind more dreadful, and which exceeds all the former, as well in Gild, as in audacious or daring Violence; namely, when men, though they have not been able to keep out of their minds all notices and belief of Religion, nor it may be are able (though they do endeavour, as those before) to suppress, exterminate or banish the frequent recurring dictates of awakened Conscience, (this possible so haunting them that they hear its voice whether they will or no) shall yet notwithstanding all, for the love of some longcourted Pleasure or Profit, control all these Dictates, and in a resolved course of sin overbear all opposition from them: They stand in their own hearts convinced, haply, both of the nature and obligation of their Duty, so as to have nothing of sound Reason to object against it; They want not Arguments or Motives to recommend their Duty or dissuade their beloved Sin, but the plain Truth is, they are unwilling to part with their Sin, and so no Argument will move them. For they have long heard of the Wrath of God revealed, and to be revealed from Heaven against all Ungodliness and unrighteousness of men, who hold the Truth in unrighteousness: Rom. 1. 18. which means has been effectual to assert Godliness into its due power in others, and even these men themselves, whether they will or no, cannot very oft but give credit to these Doctrines; yea they run in their minds, more than they desire they should: Yet so addicted are they to their cursed Lusts, so have they sold themselves to serve sensual brutish Appetite, or a worldly Mind, that, notwithstanding all Remora's and Dissuasives, on they run, and venture Judgement and Damnation, all Wrath present and to come: Sometimes haply they will set their Wits to work for the palliating and extenuating the Sins they have addicted themselves to, for the finding out pleas and excuses to retain them a while, nay it may be for the making of them no Sins, but only matters of Christian Liberty; they will seek Knots in Bulrushes, study little slaws in the Arguments with which Religion comes pressed upon the Souls and Practice of mankind: And if any such thing they ever find, Oh! how they magnify it! and insult possibly a while over Religion and Religious men: In the mean while, nothing do they find, or can they find, which can finally satisfy the daily and perhaps hourly oppositions from within, but against these they proceed in a manner like Phraoh with an high hand: I mean they sin deliberately, and deliberately live in sin, against Light and Conscience. They neither would (or perhaps for Wickedness scarcely could) live any otherwise, if they had never heard of Religion, or if there were no such being as a God, either to fear or worship,. This indeed is a dreadful sort of denying the Power of Godliness, and which falls, but in one point (namely of Malice or Spite against God and his Gospel) short of what many Protestant Divines (how truly I must not here stand to speak) have conceived to be the Sin against the Holy Ghost, or unto Death and unpardonable. Yet, God knows, this Practice is so frequent in the Christian World, at least in some degrees of it, that we can scarce find a City, Parish, or even Village, in which some may not be found guilty of it, as in the next Chapter will perhaps be urged.  
§. 4. It pleases God indeed sometimes, in his just Judgement, to suffer some such bold Sinners, as these, to go on to that height, that they in a sort sin away Conscience, and extinguish the Candle of the Lord, which has so long been smothered by them. Even as they have not liked to retain God in their knowledge [' EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their acknowledgement: when they knew his Nature and Will, they refused to acknowledge it, or yield obedience] God has given them over to a reprobate mind, to do those things, which are not convenient, Rom. I. 28. They grow past feeling, Ephes. iv. 19 they harden themselves, till God at length harden them, that is, till he leave them to themselves and their own hardness, resolving his Grace shall never have more to do with them. Such as these indeed have denied the Power of Godliness as far as in themselves it is possible: for they have suppressed it, till they have destroyed it. A dreadful height is this! Nor can we conceive any greater compliment, or further degree, of denying the Power of Godlness, to which men can proceed, than this is, except we shall suppose, some of these desperate wretches to attempt in others, what they have effected in themselves; namely, to endeavour the debauching other men's Consciences, and, as far as they can, extinguishing in the World the Sense of God, and all Religion. It is too certain some such miscreants, or monsters of men, are to be found, who knowing the Judgement of God (that they which commit such things are worthy of Death) not only do the same, but have pleasure in them that do them; Romans I. 32. nay, have pleasure in having made them as senseless and desperate as themselves; because perhaps by their being made such, there are so many fewer in the World to condemn, and so many more to patronise, their villainous Practices. But this is a denying the Power of Godliniss, which will scarce consist with having so much as the Form of it, and which therefore does not so properly fall under our present consideration.  
§. 5. Thus than the several ways, methods or degrees, by which men deny the Power of Godliness, whether by obstructing & hindering its coming in upon their Souls, or by suppressing and overpowering its attempts, where it already has some place, with the particulars under each, have been represented: If what has been said of this Subject, because thus carefully deduced and branched out, should be less understood or not sufficiently comprehended by any plain Reader, not used to Partitions or Distinctions, the sum of all is, For any man, who calls himself or pretends to be a Christian, to live a disorderly, vicious or unchristian Life, to be profane and generally negligent of God and Religion, to be unjust, uncharitable and unmercisul, to be impure, lewd, or otherwise debauched in his private manners; nay, though these things do not openly and scandalously appear in him, yet, for him, betwixt God and himself, secretly to allow himself in any known sin, thinking lightly of Hell Torments, or not prising Heaven's Joys; Nay, to have ordinarily a vain, worldly, carnal Heart, untouched and unaffected with heavenly Goods or Religious concernments; for any person amongst us, I say, to lead such a Life, or carry such an Heart, is in the Apostles Language to deny, or to have denied, the Power of Godliness; yea though such persons should be never so often, or never so long every day at his Devotions: and the Apostles Terms or Language is most true and just; For this Life and this Heart are as contrary as any thing can be to Godliness, and even to all Religious Pretences and Offices.   

CHAP. IU. The present Age generally guilty of Denying the Power of Godliness.  
Sect. 1. Cautions fror preventing some Abuses, which may be made of this Proof. Sect. 2. The first part of the Charge proved. Sect. 3. The second proved. Sect. 4. Pretended Alleviations of our Gild herein removed. Sect. 5. A Corroborative of the former Proof. Sect. 6. Some Reflections on the public Manners, which may vindicate the former Censure. Sect. 7. A Transition to what remains.  
§. 1. TIme it is at length to put all together, for the making good the Charge above laid upon the present Generality of Christians. Now because there can be no due Proof in this matter, without some view of the public Manners, I must here desire none be offended, if I spare no Party of those who pretend to Godliness. The Faithfulness I owe to the Souls of men, besides the nature of my Design, will not permit I should: Neither let any man judge me censorious, uncharitable, or illnatured, either in my undertaking or way of arguing: I only avow plain matter of fact, notorious in the sense of all serious and judicious Christians, and infer from thence, what if Scripture be true, and such Notoriety admitted, is undeniable: I judge not the Heart or Thought of any particular person, but only according to my Duty reprove and warn, upon what (to me at least) openly appears: and all this with a design of amending men's 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 myself 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 designed for each man to judge himself by. I teach not, nay, in the Name of God, I forbidden, men to judge one another; and in the same Name I require and conjure them not to flatter themselves. 'Tis better to see myself guilty of a mere 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 myself, 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, easy and (too commonly) lose people living amongst us, which are, by Courtesy 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 Mahometans, had that been the Religion of the Country, as they are Christians) we will not at present concern ourselves 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 looked upon by many others, as a fairly accomplished 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 verify 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 men's 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 vogued for an eminent Saint, Good God how great a multitude go no farther? I do not here say, This or That man is merely such as I have described: I am not therefore guilty of censoriousness: I am yet only putting these things to men's 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 falseness, 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 wished 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 men's 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 nearer the Kingdom of Heaven, in my judgement, than those of that before described: For here is much real Virtue, which, because sucked 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 man's 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 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; 'tis 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 forbidden, but that I should think, even amongst ordinary plain people there are divers 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 discerned 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, Judgement, 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 join, 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 concerned in Religion (or to make Religion a great part of their business in life) are only employed 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) than 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 qualify 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 men's Ignorance to be matter of such dreadful Gild, 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 people's 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 men's Hearts, as the Gospel? If we are ignorant therefore, and, being ignorant, formal and senseless in to the bargain, the greater is our Sin: Our Ignorance is, and needs must be, voluntary and chosen: so must our unbelief, our heedlessness, 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 enquiring 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 versed 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 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 styled 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-natured rigour on the other, to consider a little the public manners: And we'll begin with the public 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 wished 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 heedlessly mutter over) after the Minister; with what understanding appears (commonly) by their repeating what they should not (the Minister's part, Absolutions, etc.) 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 Neighbour's Habits, passing Compliments, etc. The Hymns and Anthems too generally are attended to merely for the Music; 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 Buffoonery: 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, men's lewd abuse: In plain terms, I beseech some sorts of people, even for God's sake, that they will make a difference betwixt a Church & a Playhouse, betwixt God's 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 looked 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, fit 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 Pomp's and Vanities of this wicked world: Would a modest Heathen go more lightly arrayed to their Shows 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 partisan 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 culled 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 public 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 merely 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, Wantonness, glorying in Sin, making provision for it? What trepanning Innocents' into Sin, reproaching Sanctity, scoffing at all Religion and Religious? These things are too grossly observable amongst some; Amongst others, what sly Falseness, what studied Dissimulation, Malice, Treachery, Slanders and (where Slanders will hardly stick) Calumnious censures and jealous suspicions dropped? 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 public 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 God at present does for us, or however we may for the future flatter ourselves) nothing but public Ruin, or an overflowing Scourge, can be the end of these things; I will profess, that I cannot think any reasonable person will judge either my Charge or Proof to have been too severe.  
§. 7. But I will withal desire, that it may be remembered (what has now been, not seldom, suggested) that the Design of these Papers is not fruitlessly to accuse and brand the Age, much less to gratify a censorious or ill-natured humour, in inveighing at any thing unpleasing to me therein, but only to stir us all up to judge ourselves, that we may not one day be judged and condemned of the Lord; to awaken such amongst us who have a name that they live, but behold they are dead: at least to contribute, or cast in, these poor Mites which were in my hand towards the Healing that Drowsy Evil our Nation's labour under in the matter of Religion. And whereas in compliance with such design there are but two things (that I can think of) remaining yet untouched, namely, first, to represent how little satisfactory a Form of Godliness should be to any one, and secondly, to give some Advice for Advancing the Power of Godliness, the next Chapter shall treat touching both, for the further completing the whole.   

CHAP. V Endervours for Redress.  
Sect. 1. The Nature of a Form of Godliness considered is a sufficient Dissuasive from resting in it. Sect. 2. Particular Considerations urged to dissuade it. Sect. 3. Directions for Asserting Godliness into its Power in private persons. Sect. 4. Somewhat may be done as to the Public. Sect. 5. The Conclusion of the whole.  
§. 1. FOr the Dissuading men from resting in, or satisfying themselves with, a Form of Godliness, in matter of Religion, if men would but be brought to think, little more need to be said, than has been: Some things sufficiently expose themselves: merely to have viewed what a Form of Godliness is, a man would conceive to be a sufficient Dissuasive from resting in it: I would desire therefore the Reader to recollect (or to peruse again and seriously consider) what was discoursed in the beginning touching this Subject; that a Form of Godliness is made up only of some empty Pretence; and bold Claims, of some superficial vainglorious and fallacious Practices: Let him then think with himself whether he can force himself to love or like a person of such a Character as there represented: Is it amiable, to be a pretending Smatterer in Religious Knowledge? To profess, I believe those things to be my Felicity, which, I know, I never concern myself for? To pride myself in false Gists? To strain at Gnats and swallow Camels? To talk of and make a stir about the true Church, when really I am of none, and perhaps live like an Heathen, if not worse? And so of the rest. Certainly a man that can but get leave of himself to think, will soon loath this Character, and himself if deserving it. But the better to ensure success, we will descend to some more particular and, if possible, more effectual considerations.  
§. 2. And first, let it be considered a Form of Godliness altars not a man one jot, as to his estate God-wards: It neither avails him to the justification of his person (that is, the Pardon of his Sins) nor to the Sanctification or changing of his Heart; Behold the days come, saith the Lord, that I will punish all them, which are circumcised, with the uncircumcised: and the reason is added, for all the (circumcised) House of Israel is uncircumcised in the Heart. Jer. ix. 25, 26. And these days undoubtedly are all along the Gospel state, under which Circumcision availeth nothing nor uncircumcision, but the new Creature (Gal. vi. 15.) or Faith working by Love (chap. v. vers. 6.) which is plainly the Power of Godliness: A Form of Godliness than removes not the Gild of Sin: Neither doth it put, or work, in the man any real Sanctity or spiritual Excellency: A man may be, in a manner, as vicious as the Devil, the World and his own Lusts can make him, and yet for all that have a Form of Godliness: They were so in the place whence we had the Term (2 Tim. three 2, etc.) Lovers of themselves, covetous, proud, Blasphemers, Traitors, etc. yet, having a Form of Godliness. Now me thinks this is a dreadful and wounding consideration, when a man shall descend into himself and see, I have been thus and thus long a Professor of the Christian Religion, but I am as far from the Pardon of any one Sin through Christ, as I was the first day I knew or heard the Name of Christ; I am also still a graceless wretch; I know myself thus and thus wicked, and devoid of all Christian Virtue, which yet I have a long time hypocritically and impudently pretended to: Can any man, who has one grain of the Belief of a God, or even of common Ingenuity, in him, content himself in such an estate?  
Secondly, As a Form of Godliness altars not a man's estate here, so neither will it operate to any future Reward to him: Let a man take never so much pains in the most excellent Practices, which can accomplish a mere Form of Godliness, and, after all, he may sit down and say with himself, Verily I have my Reward: I have all the Heaven I am to look for: These were we know our Lords words (Matt. vi.) touching those famous people we have heard so much above of. They gave Alms, they prayed, they fasted (all materially great good Works) and they took care the World should know all these their Virtues, and that they might appear unto men; What now was their Reward? They did appear; men took notice of their Acts, and the ignorant generality perhaps believed the Actors to be precious good men; These persons therefore had their end, and here was their Heaven. Now is this an Heaven any man would be content with, would be thus put off as to a future happiness? surely we would not.  
Thirdly, Whereas it is pretended, and indeed is a great Truth, that there are some cases, wherein nothing can stand us in stead, or administer any comfort to us; but Religion; I say, a Form of Godliness, in these cases, will be so far from affording any comfort, that contrariwise the reflecting on it will prove the greatest torment imaginable, and even the Beginning of Hell-pains: These cases we may conceive chief two; (1.) Any dreadful complication of outward calamities; as when Estate, Health, nay even Friends, and those of our very own flesh and blood, may fail us; as it was with poor Job, stripped of all. Now what had he in that case to comfort him? Lord (Job. x. 7.) Thou knowest that I am not wicked. And (chap. xxiii. 10, 11.) He hath tried me and I shall come forth as gold. My foot hath held his steps, his way have I not declined. Again, Chap. xxvii. 6. My righteousness I hold fast and will not let it go; my heart shall not reproach me as long as I live. Here was Godliness indeed in Power, and this was his comfort and support. God knows, says he, and my heart knows, I am no hypocrite, or only outside Saint. But will a Form of Godliness, should a man fall into such case, and have need of refuge thereto, yield him any such support or solace? No certainly; rather quite contrary: Let one, who has it, be supposed in such case to reflect upon it, himself, and state: His heart must needs tell him, I am all outside; I have thus long professed Religion, but my business has been all along only to keep all fair before men; before God and my own heart I have been still an Hypocrite: And now my Wickedness has found me out, and the vengeance of God arrested me for the satisfaction of his abused Grace and Patience. A sad result (God knows) of Religion.  
But suppose our way should be more smooth, and we, through the main course of our life, escape any such disastrous state; yet (2.) The Deathbed or dying hour will come, and both then and at God's dreadful Tribunal, nothing can support us, but the comforts arising from pure Religion: These indeed may; as in the case of good Hezekiah, when he had received the message of Death: Remember now O Lord, I beseech thee how, I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. Isai. xxxviii. 3. And of blessed St. Paul: I am now ready to be offered up, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day. 2 Tim. iv. 6, 7, 8. The answer of a good conscience before God, and the prospect of an instant blessed state will support a man when his flesh and strength and life fail him: But will the reflection on a Form of Godliness then stand a man in this stead? God knows, clean contrary: The formal Christians Conscience will then tell him, Thou hast been all thy days but at best a guilded Hypocrite, and now awaits thee nothing, but a portion appointed amongst Hypocrites, where shall be wailing and gnashing of teeth. Matth. xxiv. last. Thou hast perhaps cheated men, and endeavoured to cheat God, but thou hast certainly and irremediably cheated thyself, and now must go to that flaming Lake, where eternally is to dwell whosoever loveth and maketh a lie: for but one continued Lie indeed has all thy life and Religion been: Thus will the immortal Worm then begin to gnaw, and fill the breast with fire, which shall never be quenched. Now let all men duly consider this beforehand, and think if a Religion whose returns or results upon our refuge thereto for comfort, will be such as these, aught to be satisfactory to them.  
Lastly, Let it be laid to heart, how dishonourable and vile, a mere Form of Godliness is, in point of Religion, if considered under the character it justly admits. We read (2 Cor. xi. 14.) Satan himself is transformed into an Angel of light: whence I may reasonably argue, Can Satan himself, if he were to appear and converse amongst men, transform himself into an Angel of light, that is, appear as pure as a blessed holy Angel? then certainly could he ourdo, in a Form of Godliness, the exactest Practist ever engaged therein: Now would a person that calls himself a Christian, content himself with such a Religion, as good an one as which, or perhaps much a better (as far as the Devil is more expert in the Arts of Hypocrisy) Satan himself could have at pleasure, if he were to be incarnate? In the name of God then, let each man's Soul abhor to rest in, or satisfy himself with, a mere Form of Godliness, inasmuch as the most accomplished kind is no better.  
§. 3. We will now suppose all, whose Consciences tell them they are guilty herein, really to dread, either being found at last, or at present continuing, such. It therefore now only remains to consider, How Godliness may be asserted into its Power over our Lives and Hearts, or What Directions may be given to this purpose.  
And the Method or several Gradations, by which Godliness obtains such power, having been above so largely and plainly stated, whosoever will reflect thereon and proceed thereby, cannot be much to seek in this behalf. Yet lest any should think that discourse to contain only too general matter of Direction, and not suiting or answering sufficiently their spiritual needs, I shall, with regard to each of those several steps, in which we above insisted, set down such particular Advises, as I hope may reach the case of the meanest of those who are really desirous Godliness may have its power over them.  
It was said then, The First step to the Power of Godliness, is a Due understanding of the Doctrines of Christian Faith, and Laws of Christian life: such understanding therefore must be endeavoured by the meetest means: God, we know, has for this purpose appointed the Ministry of his Word: to this therefore we must constantly and conscientiously attend, and that with teachable and humble hearts, As new born babes desiring the sincere milk thereof that we may grow thereby. 1 Pet. two. 2. Besides this, some particular persons may haply have other private advantages, namely, pious and intelligent Friends, good Books, and what else is of like nature; all which (so as not to withdraw from, or undervalue, the public ministration of the Word (the primary means by God appointed) we are, according as we have them) diligently to make use of, till we have furnished ourselves with a competent stock of Christian knowledge. Only it is to be remembered here, endless reading and voluminous study in this case is not necessary: There is a wide difference betwixt studying Christianity and studying Divinity: betwixt treasuring up knowledge enough to save my own Soul, and besides that, furnishing myself with such a measure, as may suffice both further to adorn mine own, and conduct many others: They, who are concerned to be only sincere and honest Christians, will do well to content themselves with the certain, plain, and undoubted points of Christianity, contained in our Creed and the other common grounds of Catechetical Doctrine, which are neither exceeding numerous, nor (as they are, and aught to be commonly explained) very difficult; being both designed and fitted by God for plain men, and at first preached by such. We know whose Character it is to be Ever learning and never able to come to the knowledge of the truth. 2 Tim. three 7. And we may observe, when persons of ordinary education and condition grasp at more than an usual and plain stock of knowledge, they are oftener confounded and a mused into whimsies than built up unto Holiness and Salvation. The clearing therefore to themselves true and plain notions of the Doctrine of Christian Faith and manners, by such means as these mentioned, must be their first endeavour who would set up the Power of Godliness in their Souls.  
Secondly, (Proportionably to what has been above laid down) Their next care must be, to root in themselves a deep and cordial persuasion of the truth of the Christian Faith (especially in such main points first, as those before, under this head, instanced in) and so of the most indispensable obligation of its Precepts. This, as it is the most difficult, so most necessary part of the whole work; and therefore requires our greatest Labour, Thought, and Assiduity: And for the effecting hereof, as in the other following points, so in this, there will be some Directions Peculiar, others Common to this with the rest ensuing: The Common ones will come most fitly, in the close of the Directory part: As to what is more peculiar than here. (1.) We must endeavour to treasure up in our Memory (or, if we are able, for help of our memory, in writing) the weightiest and most pressing arguments we meet with in our course of Attending the Ministry of the Word, or which we can find out by reading or other enquiry, touching the Existence (or real Being) of God, of the Unseen World, and of the Life to come: of which points, if the heart be once truly persuaded, all other grand Necessaries will easily follow. To come as closely home as may be: Let me consider with myself, Have I at any time heard any thing urged, to prove God is a most real Being, Religion a most serious matter, the World to come of the greatest importance any thing possible can be of, etc. Have I, I say, at any time heard any thing urged to prove these or the like points, which has made any impression on my mind? If I have, let me recollect that, and seriously reflect upon it, and in the end treasure it up in my memory, as a most precious Jewel: If I have not, let me inquire by all means I can, and not rest till I have found some such Evidences as may fix the belief of these principles in my Soul: I shall, upon enquiry, find some proofs hereof there are Within me, which I ever carry about with me, and cannot be rid of; Others Without me. Within; The Dictates and sense of my own Mind and Conscience, whensoever I am serious, and intently thinking on these things, importunately inculcates to me they are truths: I find I cannot but fear a God, or unseen Power, and be apprehensive of a Future Estate: I cannot judge that I came into this World to be afer Death equal to an Hog, or to the Beast that perisheth: Whether I will or no, my mind does upbraid me with some actions of mine and call them vile to my face, others it commends and is pleased with reflections upon: A difference it does put betwixt Good and Evil: These and other attestations to Religion I may meet with from my own breast. From without; This glorious Fabric of Heaven and Earth (which must as surely have a Maker, as the House I dwell in had a Builder) The course of Nature (and Providence) which I cannot force myself to believe goes all by chance. (For I see much meaner things, none of which go so) with divers other points but moderately attended to and considered, will lead me to acknowledge the Eternal Power and Godhead. I must not here digress upon this copious subject; Only one thing I may not omit: A particular recollection and observation of God's Providences to ourselves in person, through the whole course of our lives, how we have been endangered, and how rescued and preserved, how all along sustained, how sometimes our sin hath found us out, at other times how our Prayers have been answered, and our Obedience been owned and rewarded; the particular reflection, I say, on these, and other like points, is a cogent and very moving Proof (ad hominem at least) to imprint in us the belief of the Being of a God, and that he does govern and will judge the World: Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord. Psal. cxi. 43. I may confidently avow, that, as there is no man who lives in the fear of God, but is much in the observation and mindful recollection of God's deal with him, so it can hardly come to pass, that any man can study his own outward condition, course or fortunes (as we speak) from his Cradle to his mature age) but he shall find thereby, strongly, raised in his Soul, a sense and persuasion of the Being Power, Goodness, Wisdom, Justice and Holiness of God: I might not therefore forbear to touch upon this point.  
(2.) Such proofs being thus treasured up, let them be frequently meditated upon, at least, as often as may be, called to mind; and especially such of them, which have at any time more considerably affected us: On such let our Thoughts more durably dwell; let us improve the impression and do what we can by frequent and intent thought to settle it indelible, or ordinarily recurrent, (ever running) in our mind.  
(3.) For the better establishing in our Souls an hearty belief of the principles of Godliness, it will be very ncessary, that we forthwith abandon, and in our practice eschew, whatsoever we know or so much as reasonably suspect, to be sinful. For the allowing ourselves in any such things makes it seem our inteterest that Religion should be false; and then, as if in our own defence, we shall be inclined to believe so, or, which is much the same, wish it were.  
Lastly, Where such persuading the heart of the principles of Godliness is designed, No Doubt, at any time arising in the heart, must be endured any longer, than till the first opportunity we can find of satisfaction: And if we cannot by Thought, Reading, Prayer, or ordinary Converse, satisfy ourselves, let us speedily repair to such Spiritual Guides, as may secure us: The neglect of hereof, in other cases as well as this, within our Church, is a very great fault, and much prejudices the Power of Godliness amongst us. Other more common Directions, useful indeed in this point, yet no less so in those others following, will be suggested in their place. And thus far briefly, as to that most important concern towards Godliness, of the establishing the Belief of its Principles in the heart.  
It was said above, in the third place, That both such Knowledge and such Persuasion, as described, might be frequently of little Power to Godliness or an holy Practice, unless the Mind, in the particulars of life, be kept attentive to both: Correspondently then herewith, all means, which in Christian prudence we can find out, must be used to keep alive in the Mind a sense of these Principles, or (which is the same in other words) to keep Conscience, in the particular conduct of our actions, attended to them. And I can think of nothing more proper hereto, than the frequent awakening in our Souls the thoughts of them. (1.) By a constant Observation of the due returns of our more solemn Devotions: Omit none of the stated times of Prayer, nor any of the main parts of which thy Devotions ought to consist: Particularly, I do and must suppose, that our daily solemn Devotions, as one main (integrant) part of them, do contain an Examination of Conscience touching our late past actions, and touching the very present state and temper of our mind: This I would have, in its season, on no accounts whatsoever, omitted by him who would keep or have his Heart under the Power of Godliness: And most especially, let care be taken, the Heart still be engaged in Prayer: We should never content ourselves with the offering up verbal supplications: Though indeed our Prayers cannot, when solemn, be ordinarily without words, yet they must never consist of them alone: And the engaging the Heart in Prayer will stamp such a considerative state upon it, as will be sure to last some time after. (2.) By frequent Elapses of the Soul towards God in an ejaculatory way. This kind of Prayer a man may be at, without others observation or interruption to himself, in the midst of Business, or in the midst of Company; And it is of singular use to keep alive a sense of God and our Duty in the Heart: and that both by Impetrating or deriving upon us the Assistances of his Grace, and even by disposing or sometimes determining our minds to that which should be their constant bent.  
I will only add hereto, that they, who will be godly in good earnest, must exercise themselves to set a bound to their desires of this world: They must learn to know when they have enough; and finding themselves sufficiently provided for their own and theirs passing honestly and decently through this world, they ought to look upon it as every way their Interest to put an end to their solicitude of getting or amassing up more Wealth: Our Baptismal Vow, one should think, aught to be reputed obligatory to us all, for so much renouncing the world as this comes to: And the primitive Christians, we cannot but be sensible, did much more; They left all, they gave over not only getting but possessing. Now the plain & immediate consequent hereof would be, that a vast part of our worldly business would cease, our minds would be discharged of a great deal of that care and thoughtfulness about many things, which night and day both puts and keeps Heaven, our Duty and the concernments of our Souls far from us: We should be vacant to a serious godly temper, and to consider before we act; in a word, we should be at leisure to be conscientiously holy. And they who will not be persuaded hereto, let them consider, how they will acquit themselves of that Gild our Lord has warned us of, in choking the good Seed with Cares and Riches and the Pleasures of this life (Luk. viij. 14.) together with the lusts of other things as St. Mark adds? (Mark iv. 19) 'Tis certain, we cannot serve two Masters, God and Mammon; and it were well if some men did not go about to divide themselves betwixt more: but such men's Religion is in vain: Indeed men never can be religious, as long as daily and hourly, they are intent on this world: Such grovelling temper debauches Conscience, expectorates or banishes out of the mind all due attention and consideration of religious Principles.  
Lastly, in compliance with what was said above touching Endeavours to habituate ourselves to constant conformity to the Christian Law, all care must be used to quicken ourselves to such Endeavours. To this purpose it will be very useful to be much and frequent in such Thoughts as these.  
1. That, in God's account, inconstant or partial Obedience is no Obedience. Whosoever shall keep the whole Law, and yet offend (allowing himself) in one point, is guilty of all. For he who said, Do not commit Adultery, said also, Do not kill. Jam. two. 10, 11. In whatsoever we knowingly neglect or violate our Duty, we cast off the Fear of God, and break all that is sacred in our obligations to him: Therefore he never esteems he has our Hearts, except he have them wholly: and though he does graciously overlook our Infirmities and Slips, yet when at any critical seasons or in any particular instances we indulge ourselves in departing from Him and our Duty, this is so direct a preferring (for that time) others before him, at least so mature a bringing, in to our Hearts and Services competitors with him, that he will never endure it. If any man draw back, my Soul shall have no pleasure in him, (Hebr. x. 38.) is the Sentence in case the of habitual and persisting Partiality. Let it be further considered,  
2. That all former study and pains to gain Knowledge, to bring the Heart to Belief and Attention, is but lost labour; nay these very accomplishments themselves, suppose they were attained, are but frivolous, without this constant and uniform endeavour of Obedience. 'Tis this alone which can break off the old course and custom of sin, disengage us of ours Chains, make Holiness both easy and pleasant, administer matter of Comfort to us in our reflections on ourselves, and in a word, avail us when we come upon our great account at God's Tribunal. The best undoubtedly have had many falls, but if a man's Conscience can say, I have honestly endeavoured in all I knew, to walk uprightly before God, though in many things I have failed, this answer of a good Conscience, through all the particulars suggested, here and hereafter, will, through the Blood of Christ, ease and support me, and nothing without this will  
3. Nay the former accomplishments of Knowledge, Belief, Attention to our Duty, will, without this, not only be unavailable to our Benefit, but most dreadfully operate to our greater Gild and Woe, they will render our Sins out of measure sinful: For what can more enhance or heighten men's Crimes, than that notwithstanding their Knowledge, Belief and actual thought both of their Christian Duty and Obligations, they have ordinarily allowed themselves in unchristian practices? For Sinners of such a rate as this, if for any, is reserved certainly the Blackness of Darkness, and Judgement without Mercy.  
But it is to be hoped, these and other like considerations, if much in our minds, may quicken us to an impartial endeavour, of conforming all our Actions to the Christian Law: And such endeavour, maintained and persisted in, will no doubt through Divine Grace succeed and take effect: Frequent acts of all Christian Virtues will be exerted, many good Works done, the Habit of a new Life attained, and Holiness become natural to us: That blessed temper also of habitual Seriousness, Tenderness, and Heavenliness, will soon follow in course, and so Godliness will both obtain and hold its due Power.  
Especially, if to the Practice of these more particular Directions we add a constant, devout and wise Use of those general means which God hath appointed, as well for the implanting as growth of Grace in our Hearts. Those means are well known to be Prayer, the Ministry of the Word, and Sacraments, to which we must join Meditation: All these, I said, we must use (1.) Constantly, that is without omission or neglect of them in their due season. (2.) Devoutly, always endeavouring to come to them with due temper, and then engaging our Hearts in them. And (3.) Wisely, remembering our Christian wants and applying these as the outward means which God has put in our power, and whereby he has commanded us to address ourselves to him for all Grace and Aids we can want. But it may not be amiss to touch in a word or two upon each particularly.  
First, As to Prayer, both public and private: As we would either bring or keep our Hearts under the Power of Godliness, let none of the stated opportunities of it be neglected: And when we come thereto, let us before we open our Mouths, set God before the Eyes of our Soul, as then more especially present, and take care we seek to him with our Souls and all that is within us: Now to the end we may manage this spiritual help and office wisely, let us (because we apply it at present as a way or means to the Power of Godliness) let us, I say, remember in what of the particulars, so often mentioned, we are deficient, or whether not in all: Do we want Knowledge of what we are to believe or do, in order to Salvation? Let us earnestly supplicate to God, that he will enlighten our minds, strengthen our powers, assist and bless our endeavours after the Knowledge of the Holy. He giveth Wisdom liberally to all who ask, and upbraideth none, Jam. 1. 5. Do we know enough, but find it difficult to believe? Faith is the Gift of God: Let us beseech him, he will both furnish us with more pressing Evidences of his Truth (than haply are yet to come to our knowledge) and more deeply affect our Hearts with those we have, that being truly persuaded in our whole Christianity, our Faith may never fail. Do we want attentive and heedful Minds? Let us beg of him, that he will both set and keep his Law ever before us, and write it in the Tables of our Hearts. Do we want Diligence, Resolution and Christian Strength for endeavouring to do what we see and believe we are obliged to? Let us beseech our heavenly Father to quicken us, by the Fear and Love of himself, and to enable us by his Power from above, that we may walk before him with a perfect Heart, having respect unto all his Commandments. Finally, do we want the Christian temper above described? Seeing it is God, who turneth as he pleases, and fashioneth the Heart of man within him, let us never forget daily to importune him that he would both create and establish in us a right Spirit, even such which may be according to his own Heart. Thus used, we shall certainly find Prayer a most admirable and effectual means to the setting up and maintaining the Power of Godliness in our Souls.  
2. Of the Ministry of the Word, I have already spoken, in part, and as it is a means of Knowledge and Faith particularly. The constant, devout, and discreet attendance thereon will also certainly mightily operate to a considerative heedful state of mind, to honest resolutions and Endeavours of Integrity or walking in all good Conscience before God, and in a word, to the due Christian temper. Hereof the CXIX. Psalm is, in a manner throughout, an ample proof. And,  
3. No less must I say of the Sacraments. Reflecting upon our own Baptismal Vow, when we are present at the Baptism of others, and frequent renewing it at the Lords Table, as it leads us to a more strict, solemn and mature examination of ourselves, so certainly above all other means strengthens the Interest of Godliness in our Hearts: I may confidently say, one great reason of the Christian multitudes not living in better Conscience towards God, is their having been accustomed to so much neglect of the Lords Supper: The Blood of Christ would both warm and awe men's Hearts.  
4. But we cannot always pray, hear or communicate; think or meditate we may oftener: And this aught to go in conjunction generally with all those other Duties: A man never prays as he should, except he spend some thoughts beforehand in examining his Conscience: the same may I say much more of receiving the Lords Supper; this undoubtedly requires more thoughts foregoing: And very little will be our Benefit by hearing except afterwards we recollect and by some Meditation endeavour to fix upon our Spirits what we have heard most touching our own condition: I may not stand here to discourse, that Meditation is either occasional or solemn: Both of them certainly in their season ought to exercise every Christian as he is able to employ himself therein: But occasional and transient thought as we may be oftener at (walking, travelling, busied about outward affairs in the world) so it will concern us more frequently to apply as a means to quicken the Power of Godliness in our Hearts. We know who makes it a part of the godly man's Character (as it is indeed his great preservative against both the Counsels of the ungodly and the Way of sinners) that he meditates in the Law of the Lord day and night: It was accordingly very much David's own practice, as we may observe through the whole Book of Psalms; many of which were certainly composed (in part or in whole) by him upon his Bed by night, as well as others by day: And it were very well if more of the waking part of our repose were spent in communing with our own Hearts and God upon our Bed: Then generally, we are or may be still and free from outward disturbances: But as men that are wise in this Generation, employ and catch all seasons of getting, so should those who are or would be Children of Light, all opportunities for holy thought, as being singularly serviceable to the Power of Godliness. And thus as to the private Directory part, both particular and general.  
§. 4. Something may be done as to the Public (and for propagating the Power of Godliness in others, by Magistrates, Ministers, Parents, or Heads of Families. First, All these sorts of men might happily join in promoting the due Observation of the Lords day: Magistrates in awing and driving Idlers, or such whose Devotion leads them not, to Church, Morning and Evening; Ministers, in being diligent and zealous in the discharge of their Duty, discreetly suiting both their Sermons and Catechise to this end of affecting men's Hearts with the Power of Godliness, and as they see fit, complying with such methods as those above propounded thereto; Parents and Masters of Families, in being aiding and assistant to the Magistrate and Minister, in seeing their Children and Servants duly and orderly frequent the Church, come, as required, to Catechism or the Sacrament; or, in case they do not, first warning, reproving and, as need requires, threatening 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 public evils we tax: For by these means all sorts of persons would be brought to the public means of Grace, Knowledge would be increased and thereby the Power of Godliness would insinuate itself 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 publicly or amongst the multitude.  
§. 5. But public or Ecclesiastico-political methods were not the design of these Papers, which, as is plain by their Contents, were calculated for men's 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 ourselves 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 designed for!   
AMEN.   

Some ADVICE to such as own the Power of Godliness, subjoined to the foregoing Discourse, about—  
§ 1. Spiritual Wickednesses. § 2. Ostentation. § 3. (Yet) Keeping a Decorum. § 4. Murmuring. § 5. Fears and Jealoufies. § 6. Busybodies. § 7. Giving Offence. § 8. Uncharitable Opinionativeness. § 9 Charitable catholic Comprehension.  
HAving looked 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 owe 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 myself 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, Uncleanness, Drunkenness and the like: Spiritual Wickednesses I reckon secret Pride, Censoriousness, Peevishness, Revengefulness, habitual Discontent, Partiality, Dissemble, 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, puffed 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, easy 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 (especially those of the Character I speak to) beware of Ostentation or any thing that savours of Vain glory. Let them speak or do nothing with design, or any appearance of design, to be seen of men, or to get themselves the repute and notice of the world, as being more godly than their Christian Brethren: If a generally-holy, harmless and devout Life gain them such repute, if the shadow, of its own accord, follow Virtue, so be it; let them go on as not regarding it, or looking back thereon: Surely, let 'em not by a commonly-affected vein of Discourse, by any strained Carriage, Deportment, Look, Garb, or other like Singularity, give the world occasion to think, they desire to be cried up for the Godly men of the Age: such Behaviour is very nauseous to all sober observers, and is too often exposed and ridiculed by persons of a vain (or, as they would rather have it called) of a more free, facetious and ingenious Conversation. The world is apt to censure all pretences to more Zeal and Sanctity, than ordinary, of hypocrisy or Self-conceit: and though they may sin in so doing, yet we ought, as far as we are able, to avoid putting a stumbling block before them, I mean giving them any occasion of employing their uncharitable Faculty of judging. Besides, it is a great felicity to approve a man's self to God in secret, to be able to reflect on many hidden treasures of good works: Their unobservedness inhances the Joy they administer: And we know who tells us, that that Generation, who sought Honour of Men, and not of God only, even in those things wherein they seemed to have done well, lost their Reward.  
§ 3. Yet let us notwithstanding remember these Precepts of the Apostles, Provide things honest in the sight of all men, Romans xii. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forecasting all may be handsome: And again, Whatsoever things are true, whatsoever things are honest (or venerable) whatsoever things are lovely, whatsoever things are of good report, if there be any Virtue, if there be any Praise, think on these things, Phil. iv. 8. Though we must avoid whatever looks like Affectation, Vain glory or Hypocrisy, yet we must be careful to maintain such a Decorum, to express in our Discourse & Actions, such Gravity, Prudence, and sense of Religion, accompanied with a sweetness of Courtesy and Affability, that we may give good examples, win others to the love of our persons, and so of holy Practice; and our very Conversation may be a kind of check or awe upon the vain Spirits of some, yet together obliging unto all. The world is so prejudiced against all Austerities of Religion, and yet so apt to find or make faults in the Lives of all religious men, rejoicing and insulting if they can catch persons of such note, peecant or misbehaving in any thing, encouraging themselves in their own Vices, as thinking good men's slips authorize their crimes; that there is need of all possible care, so to menage ourselves in our converse between Severity and Complacence, that the Gospel of Christ be not through us evil spoken of: If we are reserved, we are cried out of, as proud, morose or hypocritical: if open and frank, that shall be interpreted Looseness in us, which in others would be esteemed but innocent Freedom; that Sin gross and scandalous here, which elsewhere passes for trivial, or is scarce observed. I confess the case is difficult, and will sometimes try the skill of men of most Temper and Conduct; But it is sure there is nothing but our habitual well-doing can put to silence the Ignorance of foolish and wicked men, if yet this will effect it. The consideration therefore hereof should excite all serious persons, to a diligent watch over their several (more form) thoughts, words and actions; there being on all hands so many that watch for their halting, and the Devil and his Agents still making such advantages thereof.  
§ 4. As a thing generally of ill report, let any godly men, who are guilty, lay aside that uneasy, querelous, and too often murmuring humour, which is gone abroad in these Nations, and for which a sort of men, whom I could name, are grown notorious: Various are the Subjects people find to complain of; sometimes of their own Sufferings; sometimes of others of their Friends, etc. I will not here speak how some men magnify both, without considering that themselves are the Authors of them, or might, with good Conscience, by a little more Prudence and Temper, than they have exercised, easily have prevented them. (I pray God make us all one, or all easy to one another). That which I shall rather tax and dissuade, is, those other common Themes, which many use to declaim upon, the Manners of the Age, Want of good Government, and of the Execution of some wholesome Laws, etc. It is indeed a great truth, the Age is very corrupt, and too many Magistrates negligent; but does our unquiet discourse hereof amend things? Is speaking evil of Dignities a Christian method of Reformation? Does it not much more concern and 〈…〉 to amend what is amiss in ourselves; and, where we are 〈◊〉 reprovers, to reprove what we see deserves it in others; where we are not, silently to reprove it by our own better and universal-holy Life, secretly, besides mourning over all before God? Does not, I say, this Practice much more become the Power of Godliness, than filling all things with our fruitless outcries of the public Sins? Surely it is a guilty commutation, instead of mourning, to murmur: nor can we find a more contemptible, pitiful way of expressing our Zeal, than still to be finding something to exclaim against. This generally is not the effect of Holiness, but of Weakness; and some men will tell us, if we persist herein, that we are only a silly sort of people, who know not what we would have, yet are ever dissatisfied, that we have not our own Will. § 5. Much akin hereto is another Quality, very frequent amongst such men as I am now addressing to (and indeed very uneasy to others as well as themselves) that though they are under no such present pressure, as may justly provoke them to complain, yet they are ever surmising and presaging, both to themselves and the public, most dreadful dangers, as now imminent and at hand. Fears and Jealousies have gone fair, now a long time, to have ruined this Nation and extinguished our Church: only God hath hitherto still miraculously retrieved both: But when we have so long found, by sad experience, whither these methods lead, shall we still persist in the same road? Are we resolved on our own Destruction, and so fond of it, that we will create ourselves and others perpetual anxieties, perplexity and pain, rather than not effect it? Or does it become those who are in so many places taught, by our Lord Christ and his Apostles, not to take care for the morrow, to cast all our care upon one who surely careth for us, to commit ourselves to him in ways of well-doing; does it become, I say, such to be ever boding the worst that can come? You'll say perhaps, Yes; our Sins deserve it. But is not the Reply as obvious as that Answer; Why do we not rather reform them, than still fond pretend we dread their Punishment? Nay is not this pretended dread, one of our Sins? If it be only pretended, 'tis Falseness and Hypocrisy: If it be real, it is an injury to ourselves, in putting ourselves in a perpetual Little-ease; too others privately, in communicating to them the same inquietude; to the public, in sowing and fomenting Discontents. It is besides a Dishonour to God, in not trusting him, and quieting our minds by such trust; and finally, a part of great uncharitableness (if no further reflection) to our Governors and those who have the management of affairs. We are apt sometimes highly to extol and admire (as our greatest interest here on earth) the Life of Faith: What becomes of this Life, while we indulge in ourselves, and possess others with such restless and (it is to be hoped) unreasonable fears? or can we say, we commit our souls into the hands of God for their future state, but dare not trust him, for the present with our Bodies, Estates and Families? In a word, if we will not abandon this unworthy temper, we must be told, we hereby only express the want of the Power of Godliness, which most certainly would work us to an entire resignation of ourselves to his holy Pleasure, and to a cheerful dependence upon him, as knowing he governs the World: He will be exalted upon the earth, and bring to pass his own Counsels both in purging and in preserving his Church; nor does he need we should step out of our way to help him.  
§ 6. I presume now the Advice may be taken, which I have formerly and often given some people to no purpose; let none who pretend to the Power of Godliness, busy themselves and interpose in things that belong not to them, especially (supposing them private men) not in modelling, agitating, much less controlling and counterworking the affairs and concerns of State. Our Province is Godliness: What has that to do with State politics? The Scripture often reproves Busybodies, and by warning us that we take heed we suffer not as Busybodies, suggests to us that it is neither easy for us to avoid suffering (in one kind or other) if we will be such; nor creditable to suffer as such, 1 Pet. iv. 15. There is nothing has more exposed some people, nor perhaps more hindered the Reformation they desired, than their inorordinate meddling in public Affairs and intruding into, or carrying on secret political designs. And we know it is the ordinary Character of one reputed the great Founder of a certain Sect (I will neither name Sect nor Person) that he was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man which would concern himself in more Counsels than he was welcome to. A strange thing it is, that after so many passionate Admonitions given them to the contrary, nay after so many Reproaches and Defeats which some men have seen fall upon themselves and Followers, they will not be wiser and quieter. How justly might the Apostles have been styled those who turned the world upside down (Act. xvii. 6.) had they acted at the rate that our Gospelers have now long accustomed themselves to? But we cannot observe in those certain and ancient Saints, the least tendency to tampering or drawing the People into Cabals and Mutinies, though they endured a thousand times more for Religion than any amongst us. Both they and our Lord Jesus suffered the Governments of the world to keep their old Model, and run in their former channel, were obedient to every Ordinance of Man, or humane Polity they were cast under, and prescribed the same, contenting themselves, and (both by Example and Doctrine) teaching us to content ourselves, under Authority, to lead quiet and peaceable Lives in all Godliness and Honesty. We find then no Admonitions to Senates or High Courts of Parliament written; no Remonstrances, no holy Commonwealths: It was not then esteemed a part of Christian Zeal, to be undermining and lifting men out of their Rights, dictating Conditions of Subjection, aiming at the misplacing Ministers of State, nominating new ones, and in a word, practising as if we had more Wit and Right to govern, than those whom God in his Providence has set over us. I hope all men of any seriousness in Religion will learn at length to lay aside this meddling Humour; and that not only in the State, but even in other men's private concerns, where they are no wise invited or called thereto (for there is a more private sort of Pragmaticalness also) that they will study to do their own business, not taking upon them to be Directors, Transactors or Menagers, where nothing but their own busy Humour gives them any inducement or encouragement.  
§ 7. Let us on all sides forbear and avoid, as far as is possible, whatever we know is apt to offend or provoke one another: As far as is possible, I say; and by possible I mean as far as we can and may: For Id tantum possumus quod jure possumus: Our Power ought not to extend beyond our Right. Strange and unreasonable are the Practices, which some men's Bigotry, or Irregularity of Zeal puts them upon: What is the meaning of certain people's crying out of our Liturgy (so thoroughly in this behalf reform) under the Terms of the English Mass-book, Popery new dressed, and the like? And then, how comes that very Doctrine, in one man's Mouth or Book, to be Pelagianism, Socinianism, Arminianism, Advance towards Popery, etc. which in another's  Orthodox, Sound and Godly? Nay, why is it only an expression of Zeal in one, and study of Innovation in the other? Again, on the side of those who are zealous (and that justly) for the Liturgy; What is the meaning of filling the People's Common-Prayer Books with Pictures? our Church Books have none. How came these into the hands of Protestants at their Devotions? How unseasonable in this juncture? Our Bible's laid aside: both they and Preaching exclaimed against by some. Sundry more such practices as these, amongst serious people on both hands, might be named which only breed ill Blood, create Jealousies of one another, enhance our Feuds and Animosities, which God knows we have no need of. This kind of Zeal, is no effect, but an enemy, of the Power of Godliness. Let, in the name of God, our Zeal confine itself to its proper Objects, things necessary, Faith, Holiness and Peace: And while, on one hand, we plead for Purity, let us not forfeit Sobriety: while on the other, for Conformity to our Church-Laws, let us not prove Nonconformists ourselves, by going beyond them.  
§ 8. Let us give off that uncharitable wicked humour, of placing Godliness in Opiniastry, or being rigid in some Controversial points. How many are there who will by no means allow him capable of the Power of Godliness, who is not a strict Calvinist; either supralapsarian, as perhaps the Master, or sublapsarian, as his more wary Followers? With these men Calvinism is the Standard of Piety, nay of Christianity. Yet are they again paid off in their coin by Adversaries, who shall tell the world, no Calvinist can be better than an Hypocrite or Atheist. These extremities are very ill, and Charity is a more excellent way. I confess, in dubious questions methinks that part ought to be chosen which most effectually presses Holiness: By their Fruits, that is the tendencies of the Doctrines, shall ye know them, viz. the Teachers, whether they teach true or false. Yet, to some men, that may seem to press on and further Holy life, which in other men's thoughts destroys it. In the mean time we ought to remember, it is not bad and illogical arguing, but bad and immoral living, which is incompatible with the Power of Godliness.  
§ 9 Lastly therefore, I will conclude this Advice with an humble but most earnest Request to all Christian people, That they will maintain a large and true catholic Spirit, not confining Sanctity and Salvation to their own party, but loving and praying for all, who any where give evidence of the Fear of God, and walk according to the Gospel, being ready for Union and Accommodation upon whatsoever lawful terms they may. Mutual strangeness, averseness and antipathies to one another can never flow from, nor be reconciled with the Power of Godliness. Whether I shall be heard herein, I know not; or if exposed as I have been, and esteemed weak, as I am, I care not: But sure I am, Peace and Holiness are such Twins, which weep and smile, flourish and languish together: nor can self-willed and turbulent Spirits ever vouch themselves to be of God.  
I have thus noted the chief Faults which occur to me in those who pretend on any hand to the Power of Godliness: Namely, overlooking in themselves spiritual evil; Ostentation or making a more specious Profession of Religion than is confistent with modest Sincerity; Indiscretion, or heedlessness in our Conversation, I mean, a not employing our utmost care and prudence that our Behaviour be for the Honour of the Gospel; Querelousness or crying out upon the Times, or Government; unreasonable Fears, and Surmises; a busy pragmatical Humour both in public affairs, and the private concerns of other men; Bigotry, or irregular Zeal for a Party; placing Sanctity in a scheme of perplexed and perplexing Opinions; and finally Schismatical uncharitableness. More Evils possibly I might have taxed, and more Advices given to men of this Character, but they occur not. Good men, I hope, will add hereto; Bernardus non videt omnia; God amend all these in any.  
FINIS.