The character of a formall professor in religion preached in two sermons at St. Chads Church in Salop, Jan. 11, 1661, on 2 Tim. 3, 5 / by Tho. Porter ...

The character of a formall professor in religion preached in two sermons at St. Chads Church in Salop, Jan. 11, 1661, on 2 Tim. 3, 5 / by Tho. Porter ...

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Title page

To the Worſhipfull, and much valued Brother Robert Clive of Stych Eſq; and to his religious Conſort Mrs. Mary Clive, Grace, Mercy and Peace in our Lord Ieſus premiſed.

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DOCTRINE.

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THE CHARACTER OF A Formall Profeſſor IN RELIGION. Preached in two SERMONS at St. Chads Church in Salop, Jan. 11. 1661. On 2 Tim. 3. 5. By Tho. Porter M. A. Miniſter of the Goſpel.

Rom. 2. 28.

He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh.

verse 29 But he is a Jew which is one inwardly; and circumciſion is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men but of God.

Quid prodeſt veritatem verbis aſtruere & vita deſtruere?

Cypr.

LONDON, Printed for the Author, and are to be ſold at the three Daggers in Fleet ſtreet. 1661.

To the Worſhipfull, and much valued Brother Robert Clive of Stych Eſq; and to his religious Conſort Mrs. Mary Clive, Grace, Mercy and Peace in our Lord Ieſus premiſed.

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Cuſtom (which in ſome caſes is above Law) may (perhaps) excuſe me in this way of Dedication, attempting the Patronage of perſons of worth and quality; and Reaſon tells me, It is pitty to part you, being as Zachary and Elizabeth. Luke 1. 6. You may ſay of me, as Naomi ſaid to her daughter in Law, The man is of near kin to Ruth 2. 20. us. And I may truly ſay, It is no ſmall piece of my Honour and Happineſs to be near of kin to you, if not by Conſanguinity yet by Affinity: and no little part of my comfort to be received into your houſe, (as before into your hearts) when I was little leſs then an outcaſt. I know you take no pleaſure in your praiſes publiſhed; yet Divines (for the moſt part) excuſe the dumb man cured by [Page] Chriſt for divulging the ſame (ſeemingly) contrary to Mark 7. 3. 6. Chriſts command. On this account I ſafely may, and juſtly muſt publiſh my thankfull acknowledgement for your kind reception of me and mine, with many more favours indulged to me. I know not how ſoon I may be called (though I lay no ſtreſs on my climacterical year drawing nigh) to appear before Chriſts Tribunal. I thought good to leave this pledge of my love behind me, (as Eliah did his mantle) that it may lye by you and talk with you, (when I am dead and gone, that you may be able to diſcern things that differ, Philip. 1. 6. not taking a pebble for a pearl. And the rather becauſe the Heads of theſe poor Meditations (being repeated in your hearing) were (beyond their deſert) ſo well reſented by you, not without an eager deſire of a Tranſcript of them. In hope therefore that your ſouls (and the ſouls of others alſo) may receive ſome ſpiritual benefit and advantage, I have expoſed theſe my mean labours to the publick view. As you have therefore received Chriſt Jeſus, ſo Col. 2. 6, 7. walk ye in him, Rooted and built up in him, and ſtabliſhed in the faith, as ye have been taught, abounding therein with thankſgiving. But (to be ſhort) I ſhall turn my Prayſes of you, into Prayers for you, as being more agreeable to my ſacred Profeſsion, and more acceptable (I doubt not) to your modeſt diſpoſition; praying God to bleſs you, as he did the houſe of Obed-Edom for entertaining the Ark of God, and prayſing God, if by this (or any other of Gods) means I have added (or ſhall be inſtrumental to add) one cubit to your ſtature: which certainly will be the Crown and rejoycing of

Your humble Orator and loving Brother, Tho. Porter.

Raptim ex Muſaeo Feb. 5. 1661.

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2 TIM. 3. 5.‘Having a form of Godlineſs, but denying the Power thereof.’

THE Apoſtle in the beginning of this Chapter diſchargeth a warning piece to Timothy, and to us in him, to take notice, that corrupt men ſhould ariſe, and were then ariſing in the Chryſoſt. in loc. boſom of the Church, ver. 1. which corrupted men are deſcribed, 1. By the effects that they ſhould work, perillous times, or troubleſome; for the hearts of the godly ſhould be Piſc. troubled, either with fear, not knowing what counſel to take, or courſe to follow: or elſe with grief for the imminent deſtruction of pretious and immortal ſouls. 2. By their [...]. Characters, ver. 2, 3, 4, 5. which are nineteen in number; this laſt is not the leaſt, (a ſin more grievous [Page] then all the reſt in Chryſoſtoms judgement) bringing up the Rere; Having a Form—

A Form: Beza. Some read Information: but this is ſomewhat harſh and uncooth in our Engliſh ears. Cypr. Some, deformation, not in the ſenſe of a Jeſuite; (Cornel. à-Lapide) faith, as if they ſeem to bring in a Reformation, and ſo call themſelves of the Reformed Religion, when indeed they are of a deformed Religion; But this is a meer quibble of a wanton wit, with Cyprian. Deformation is nothing elſe but a Delineation, Effigiation and Expreſſion. Syr. v. Ambr. & Genev. Others generally read it a ſhew and ſhadow, an Image and conterferfeit.

Godlineſs: Syr. Some read it Reverence of God; and indeed, many things are cryed up under the notion of Reverence, which are neither ſo nor ſo: Some of Religion and Piety, and Devotion, as Acts 10. 2, 17. & 22. 12. a devout man.

But denying: Or having denyed, as it is in the Greek, and ſo tranſlated in the [...]. Geneva Bible, i. e. they are reſolved to deny the power of Religion, and yet take on them the form.

Power: Or vertue and truth. For the truth of a thing is diſcerned by its powerfull operation.

Thereof: Which may relate (in the original) either to the Form, or to Godlineſs, as if they had denyed either Godlineſs, or the Form of godlineſs. It may be indeed referred to both; but I conceive it to Godlineſs rather.

DOCTRINE.

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There are ſome that have a Form of Godlineſs, but deny the Power thereof.

This will be cleared and confirmed by anſwering theſe enſuing Queſtions.

1. What Godlineſs is?

1. Negatively. 1. Not a natural inclination to Queſt. 1. that which is naturally good by conſtitution: as a man of a ſanguine conſtitution is not ſo ſubject to ſadneſs but cheerfulneſs. For though in one ſenſe we are very prone to all evil, and backward to all good, Gen. 6. 5. with Rom. 11. 29. yet in another ſenſe, we may be truly ſaid to be naturally prone to ſome good, Mat. 19. 12.—There are ſome Eunuchs ſo which are born from their mothers womb: i e. of a frigid conſtitution of body, and ſo unapt for generation, and therefore enabled to live unmarried. 2. Nor a meer moral qualification acquired by acts and induſtry, as temperance, patience, meekneſs, juſtice; &c. It was ſaid of Cato, (if I miſtake not) that it was as poſſible to pull the Sun out of its Orb, as Cato from the courſe of Juſtice. Thus Mat. 19. 12. Some made themſelves Eunuchs, not in Origens ſenſe, (who underſtanding other Scriptures Allegorically, yet to his ſmart and ſhame underſtood this literally) but in Pauls ſence, 1 Cor 9. 27. who by moderate dyet, prayer and faſting did attain the gift of continency. As there is a moral integrity aſſerted by Abimelech an Heathen Prince, Gen. 20. 5. and approved by God, v. 6. ſo there is a ſpiritual integrity which Job was reſolved to maintain [Page] to his dying day, Chap. 27. 5. between which there is a vaſt difference: ſo it is here. Only mark, that which is called chaſtity in the Heathens, is called Holineſs in Chriſtians, twice in 1 Theſſ. 4. 4, 7. as if it were no ſmall piece of Sanctification in them.

2. Affirmatively. It is an holy diſpoſition wrought by the Spirit of God, whereby the Soul is enabled to act religiouſly toward God and man in the whole converſation in ſome meaſure.

To open a window, and give light to this Deſcription, by taking it into parts.

1. Its an holy diſpoſition. That which is here rendred godlineſs, is tranſlated holineſs, Acts 3. 12. where the ſame word is uſed. 2. Wrought by the Spirit of God) John 1. 13. which were born not of blood (that is, of natural generation) nor of the will of the fleſh, (that is, not by the power of corrupted will) nor of the will of man (of any motion or indowment of the beſt moral heroical man) but of God, viz. of the Spirit of God, by whom we are ſaid to be wrought to the ſelf ſame thing, 2 Cor. 5. 5. as Stone and Wood are hewed and ſquared by Maſons and Carpenters for the building. 3. The Soul; this is the ſubject of this and all other Theological vertues. 4. It enables; Habits (whether infuſed or acquired) enable the ſoul to act, as in the eye, the faculty of ſeeing enables for the act of ſeeing. 5. Religiouſly, i. e. ſuitably to godly principles. 6. Toward God: ſo godlineſs is taken for the inward and outward acts of his Worſhip. Tit. 2. 12. Soberly in reſpect of our ſelves, righteouſly in reſpect of our neighbours, and godly in reſpect of God himſelf. 1. Tim 2, 2. in all godlineſs and honeſty: Godlineſs [Page] in reference to the Firſt Table, and honeſty in reference to the Second Table. 7. And towards man] 1 Tim. 6, 6. Godlineſs with contentment, which holds forth the whole duty of man, Eccl. 12. 13. 8. In the whole converſation] as here 2 Tim. 3. 12. They that will live godly in Chriſt, 2 Pet. 3. 11. in all holy converſation and godlineſs; the words are in the plural number converſations, godlineſſes; as blood runs through all the [...]. veins in the body, and the threads through the cloth, ſo godlineſs runs through the whole converſation, 1 Theſſ. 5. 23. The God of Peace ſanctifie you wholly. 9. In ſome meaſure] Our ſtate here is imperfect, 1 Cor. 13. 9.

What is the Form of Godlineſs? 2.

Anſw. There is a ſubſtantial form, Phil. 2. 6, 7. The form of God, the form of man, that is, true God and true man for ſubſtance. 2. An accidental form, Mark 16. 12. Chriſt appeared in another form. In this laſt ſenſe it is taken here. But we ſhall know what the form of godlineſs is, by the power of it. Now the Power of godlineſs imports,

1. A Principle of grace and holineſs, Ameſ. Coron. p. 377. which is called a well of water, John 4. 14. an ingrafted word, Jam. 1. 21. an incorruptible ſeed, 1 Pet. 1. 23. the Spirit that dwels in us, 1 Cor. 3. 16. an abiding ſeed, 1 John 3. 5. an unction, 1 John 2. 27. a root implanted, Matth. 13. 21. Job. 19. 28. the life of God, Eph. 4. 17. the Image of God, Col. 3. 10. the Divine Nature, 2 Pet. 1. 4. A bare Picture of a man, though never ſo curiouſly and artificially drawn, is but a form of a man becauſe it wants a Soul, and life as a true man hath, Rev. 3. 5. a name that thou liveſt. Where there is no Soul of a man, there is no power of a man. Formal Profeſſors are like hollow Trees in an old [Page] Wood, tall perhaps, but pithleſs, ſapleſs, lifeleſs, or like a Bulruſh, the caul is green and freſh, but pill it, and what do you find in it but a ſpongeous unſubſtantial ſubſtance? Trap. as One ſaith; The Lamps of the five wiſe and of the five fooliſh Virgins did burn and blaze alike, but there was no oyl in the veſſels of the fooliſh, Matth. 25. 3, 4. Now he that hath the power of godlineſs, hath a Principle of Grace.

2. Practices ſuitable to ſuch a principle. A dead carcaſs may have all the lineaments and parts of a true body, but it wants the ſoul and living actions: A man that is indeed alive, puts forth acts of life; ſo it is with a true Chriſtian; he breaths, Lam. 3. 56. Pſa. 42. 1. as the hart panteth, &c. He ſees a beauty in grace, and filthineſs in ſin; a Formaliſt doth not, Iſa. 53. 2. He hears as the Learned, Iſa. 50 4. He ſmells a ſweet favour in Chriſts Name, Cant. 1. 3. He taſts how gracious the Lord is, 1 Pet. 2. 3, 1. But contrarily, he that hath but a face, is like theſe Idols, Pſal. 135. 16, 17. they have eyes but ſee not, &c. Living and dead branches are in Chriſt by profeſſion, but the dead ones receive no ſap, bring forth no fruit. True, ſome works may be done by a Formal Profeſſor, but ſuch as are called dead works, Heb. 9. 14. becauſe there is no life in them, as you ſhall hear anon. Prov. 7. 17. Excellent ſpeech becomes not a fool, no more then a ring of gold in a Swines ſnout.

3. The Property, which is ſtrictly called Power, that is, the vigour, vivacity, vertue, efficacy of both, 1 Cor. 4. 20. The Kingdom of God is not in word but in power, 1 Theſ. 1. 5. Not in word only, but in power. Counterfeit Balſom is like to the true, but it wants the property of healing: The power of godlineſs is in ſome [Page] reſpect like Chriſt, that riſeth with healing under his wings, Mal. 4. 2. that ſecretly and inſenſibly ſends forth a vertue to dry up (in ſome meaſure) the bloody iſſue of ſin, Mark 5. 29, 30. That is an obſervable place, Joh. 10. 10. I am come that they might have life, and that they might have it more abundantly; ſo the Books have it; but it is not a comparative Maldon. word in the Greek. It may be better rendred abundantly, that is, a fat and vegetous life. So is the verb to be underſtood, 1 Cor. 8. 8 are we the better, that is, fatter or ſtronger; and then the ſenſe is, that they might have life, not meerly a life (for ſo hath the priſoner and the ſick man) but a ſound, vigorous, and comfortable life. If a ſoul had not pardon of ſin, it would ☜ not reſiſt ſin; if it had no power againſt ſin, it could not reſiſt ſin; ſo much power as the ſoul hath to reſiſt ſin, ſo much power ſin loſeth. Sin may remain in the beſt, but doth not reign. Rom. 16. 4. Sin ſhall not have dominion: I deny not, this vigour is not felt, nor perhaps exerted in caſe of Satanical temptation, ſpiritual deſertion, and ſad tranſgreſſion, as with David, Pſal. 51. If Chriſtians ſhould not ſometimes have dead hearts, they would have proud hearts: But this is not ordinary.

3. What is it to deny the power of godlineſs? Anſw Not verbally ſo much as really and actually, not with the lip, but with the life, not in word but in work: when men deſtroy in practice what they hold out in profeſſion, as Tit. 1. 16. but in works they deny him, which they dare not do perhaps with their mouths; and as he, 1 Tim. 5. 8. hath denied the faith, that is, in not making proviſion for his family, though he ſtill maintain a profeſſion of the Faith. Thus an ancient Writer ſaith, that as he is worſe then [Page] an infidel, (l) that joyns not a good converſation Juſt. Mart. Reſp. ad Qu. 3. (which is a character and badge of a Diſciple of Chriſt) to knowledge, faith, and baptiſm; ſo it is here, nay he ſins more grievouſly, becauſe he ſins mote knowingly and wilfully.

4. Why have ſome the form of godlineſs, and deny the power? For the better underſtanding, I ſhall ſhew you:

1. Why ſome have but a Form.

2. Why they deny the power.

3. Why both together.

Firſt, 1. Why ſome have but the Form of Religion.

Becauſe 1. of the Cuſtom of a Religious Education. The bringing up of ſome in commonly-received truths doth ſo accuſtom the mind to them, that they know not how to deny them. See 2 Kin. 12. 2. Jehoaſh was a hopefull Prince while that good Prieſt Jehoiadah was alive, but when he was dead, and his head laid in the grave, Jehoaſh diſcovered himſelf what he was; thus children, ſervants, pupils, under a good Parent, Maſter, Tutor, ſeem to be Religious: But a Swine is a cleanly creature while it grazeth in a fair green meadow or field; but if once it get out, it ſhews its Swiniſh nature by wallowing in the mire: ſo eating doth uſually ſo accuſtom the palate to ſome kinde of meat, that it cannot but receive that food. Hophni and Phinehas had religious education under their good old Father Eli; therefore they ſacrificed ſtill, though all Iſrael rang of their lewdneſs. See 1 Sam. 2. 13. &c.

2. Becauſe of the Clamour of a natural conſcience if awake (though never ſo ignorant and injudicious) which doth egg on to Religion: now conſcience muſt [Page] have a bit to ſtop its month from bawling, or ringing a loud peal, Pſal. 78. 34. When he ſlew them, then they ſought him, &c. As Eſth. 8. 17. The people of the land became Jews, for the fear of the Jews fell on them: So ſome take on them a form of Religion, becauſe the horrors and fears of conſcience fall on them. Now being raſh & indiſcreet, they imagine forms will bring them to heaven, and therefore will do no more, being as here (ver. 8.) men of corrupt minds, reprobate, that is, void of judgement, concerning the faith, as children for want of wit are taken up with rattles, gugaws, and babies.

3. Becauſe of the credit of men, out of a deſire to be well eſteemed among his neighbours. Naturally men are deſirous to be accounted good (and are too well conceited of themſelves) eſpecially when Religion is in credit, ſome take it up as a faſhion. The Shechemites are content to be circumciſed for the love of Dinah, and eſteem with her kindred, Gen. 34. 24. So did they of whom the Apoſtle ſpeaks, Gal. 6. 12. [...]. make a fair ſhew; the word is, they ſet a good face on it: eſpecially afore the Jews to ingratiate with them; Achitophel will bear David company to the houſe of God, becauſe Religion then was in credit. Its thought that David ſpeaks of that grand Politician, Pſal. 55. 14. Some make ſuit to wear the cloth of a Gentleman, or a livery of a Noble man, for credits ſake: So ſome take on the form of Religion for the ſake of credit.

2. They deny the power of godlineſs for theſe Reaſons.

Becauſe, 1. Its attained with difficulty, 1 Pet. 4. 18. The righteous are ſcarcely ſaved: the word ſignifies [Page] hardly, [...]. and its uſed thrice in Act. 27. 7, 8, 16. in that dangerous voyage of Paul in the Ship. The ſoul of the righteous with much difficultie, through winds and waves, is brought into the Haven of Heaven. Luke 13. 22. ſtrive, i. e. as in agony, to enter into the ſtrait gate, as through a croud and throng of temptations and corruptions: ſo we muſt deny our ſelves, Matth. 16. 24. If any man will be my diſciple (in power as well inform, in truth as well as in title) let him deny himſelf: An hard Leſſon! Its an hard matter to deny a friend, if he be importunate; an harder to deny a dear wife that lies in the boſom, if ſhe be earneſt; hardeſt of all, to deny a mans ſelf, if ſelf be earneſt. Now becauſe holineſs and happineſs are attained with ſo much difficulty, therefore ſome take on them the form of godlineſs, and are reſolved to deny the power of it. The Form is eaſie, but the power is hard and difficult.

2. Its attended with oppoſition, perſecution and hatred. Here ver. 12. They that will love godly in Chriſt Jeſus, ſhall ſuffer perſecution. Act. 19. 22. Through much tribulation we muſt enter into the Kingdom of God. The way to the Crown lies by the Croſs. While Paul was a Phariſee, a Formal Profeſſor, he was quiet, but now when he was turned on Chriſts ſide, every Tavern rings of Paul, every tongue talks of him reproachfully. There was a man (as I have read or heard) that was huſpled (as we ſay) in Court for going to hear Sermons out of his Pariſh Church: While (ſaid he) I was a drunkard, ſwearer, &c. I was quiet: and if this be the fruit of gadding to Sermons, farewell Religion, ſaid the poor Wretch. But to give you a better inſtance, we read of a Fellow that pretended [Page] to be a Diſciple of Chriſt, but when Chriſt told him, Mat. 8. 19, 20. The Foxes have holes, the birds of the ayr have neſts, but the Son of man hath not where to lay his head: we read not one word more of him. There was another man, Mat. 19. 16. 22. that asked Chriſt the way to eternal life, when Chriſt bad him ſell all, &c. the young man went away ſorrowfull at that hard ſaying; which yet was a command of conviction, not of obedience. Antigonus ſaid, If a man knew the Cares that attend a Crown, he would not ſtoop down to take it up, though he found it in the way, walking. Surely ſome know the hatred that the power of godlineſs is attended with, and therefore are reſolved againſt it: Truth it ſelf hath ſaid, Mat. 10. 22. Ye ſhall be hated of all men for my names ſake; therefore they go away, and ſay, with thoſe on another account, Joh 6. 60. This is an hard ſaying.

3. It is aſſaulted with Satanical temptations; The Devil knows, the power of holineſs will bring to everlaſting happineſs, and therefore out of pure ſpite he aſſaulteth ſuch a ſoul. Mat. 16. 18. The gates of hell, that is, the power and policy of Satan (for power and policy were in the gates, where the perſons in Judicatory were wont to meet and ſit) may aſſail, though not prevail. Pharaoh muſtered up his Army, when Iſrael was gone out of Egypt, and were marching towards Canaan. Pyrats will not ſet upon an empty Pinnace, but a Merchants Ship laden with gold and ſilver, and rich commodities from the Indies. A Thief will not break into an empty barn, but into an houſe furniſhed with good houſhold-ſtuff, and money. Now carnal men are told of this, and therefore they are reſolved againſt the power of godlineſs.

[Page] 3. For both together. Some have a form of godlineſs, but deny the power thereof.

Becauſe of 1. The Wofull depravation of mans corrupted nature. It is agreeable to mans naughty heart to have a form, and to deny the power of godlineſs. He hath in him ſo much imperfect goodneſs as that makes him to receive the Form of holineſs, and yet withall ſo much predominant badneſs, as makes him to deny the power of holineſs. Pſal. 12. 2. a double heart. An heart in ſhew for God and goodneſs, an heart indeed for ſin and Satan, as that man of ſin is rightly called Antichriſt; the Praepoſition [...], ſignifies pro & con; In ſhew, he is for Chriſt, in ſubſtance againſt Chriſt. So that it is no more a wonder to ſee ſome have a Form, and deny the power of Godlineſs, then to ſee a Crow black.

2. The Wily diſpoſition of Satan, who is very buſie to water and cheriſh the ſeeds of Formality of godlineſs, and of enmity againſt the power of godlineſs. He was a glorious Angel by Creation, and is become an ugly Devil by his defection, and being fallen from heaven, he maligns the happineſs of poor ſouls. He is therefore content that men ſhould carry Gods Livery on their backs, ſo that they will wear his favour in their boſoms. He is content that men ſhould be Gods ſervants in ſhew, ſo that they will be his ſlaves indeed. Thus it was with Ananias and Saphira, Act 5. 1. 2, 3, &c. who ſeemed to be as forward and charitable Chriſtians as the beſt, but out of baſe fear and diffidence, leaſt they ſhould want in their old age, kept back part of the price, being ſaid therefore to be filled with Satan: this is that ſpirit, Eph. 2. 3. that works effectually in the children of diſobedience. [Page] The heart is the Fort-royall, and if he can keep that, he cares not much for the outworks.

3. The Wiſe diſpenſation of God, who doth juſtly puniſh a number of men that live within the pale of the Church, giving them up to Satan, and to their own naughty hearts to be deluded with new forms, that he might avenge himſelf on them for neglecting the ſeaſons of grace, and rejecting the blood of Chriſt tendred in the Goſpel, 2 Theſ. 2. 11. He gave them up to ſtrong deluſion. Rom. 1. 18. who hold (impriſon and impound) the truth in unrighteouſneſs. God doth this holily and juſtly, but man unholily and unjuſtly.

Information. 1. There is a godlineſs not only in words Ʋſe 1. and complements, but in deed and in truth. There is good coyn, though ſome bad. There is a faith unfeigned, 1 Tim. 1. 5. a Love without diſſimulation, Rom. 12. 9. wiſdom without hypocriſie, Jam. 3. 17. an obedience from the heart, Rom. 6. 17.

2. The goodneſs and excellency of Religion, becauſe the worſt of men will have the form of it. That muſt needs be good (it was wont to be ſaid) that Nero perſecuted; and godlineſs muſt be good, when vile men aſſume the form of it. There was ſure ſome worth in Samuel, in whoſe mantle and likeneſs the Devil appeared: Gold and ſilver are pretious things becauſe they are counterfeited. Wiſdom is the principal thing, Prov. 4. 7. and wiſdom is good with an inheritance, Eccleſ. 7. 11. and it is ſad alſo without it. Men may hate in heart to be reformed in their life, when yet they take Gods Covenant in their mouths, Pſal. 50. 16, 17.

[Page] 3. Wherein the excellency of Religion lies, not in the form, but in the power of godlineſs; Religion conſiſts not in profeſſion, but in power and practice, Jam. 1. 26. 27. If any man ſeem to be religious and bridleth not his tongue—this mans religion is in vain. Pure Religion—is to viſit the fatherleſs, &c. Faith without works is dead, Jam. 2. 17. Col. 2. 23. a ſhew of wiſdom—But the power of Religion is the ſubſtance and ſinews, as Theoph. calls it.

4. Who are Hypocrites Theophil. in loc. Some think the Papiſts are Diſſemblers in Religion, that have but a form and ſhew of Religion, and deny and deteſt the power of it; that pray for pureneſs and holineſs of life, but their hearts riſe up in a ſecret Antipathy againſt it.

5. Who are Fanatiques; our ears are filled with the ſound of that word, which comes from a Greek word that ſignifies to [...]. appear, or ſeem to be, what they are not. Now in Gods Name let them be taken for Fanatiques (even in the ſenſe of the Iriſh Dialect) who have a Form of godlineſs, but deny the power of it.

2. For inſtruction. 1. Let us examine our ſelves narrowly and impartially, Whether we have a form of godlineſs, and deny the power of it. To quicken us hereunto, conſider.

Mot. 1. There are ſuch in the boſom of the viſible Church. Of four ſorts of ground, there was but one good, Mat. 13. 8. 23. & 7. 47, 48. The kingdom of heaven is like a Net that gathers bad as well as good fiſh. Chriſt floor hath chaff in it as well as wheat; his field hath Goats in it as well as Sheep; his viſible body hath rotten members in it (fit to be [Page] cut off) as well as ſound to be cheriſhed. There is a Jew outward as well as inward, Rom. 2. 28, 29. and Rom. 9. 6. They are not all Iſrael who are of Iſrael. It is good therefore to try whether we be the perſons that live in the viſible Church, having a Form only.

2. There are ſuch even in Goſpel times (if this may be diſtinguiſhed from the former) ver. 1. in the laſt days, that is, in Goſpel-times of the New-Teſtament. M. Mede Apoſtaſy. p. 64. Some ſay, when an end of time is meant, then the ſingular number is uſed, as four times in Joh. 6. 39, 40, 44, 54. and I will raiſe him up at the laſt day: But when continuance of time is meant, its uſed in the plural number, as 2 Pet. 3. 3. there ſhall come in the laſt days ſcoffers: which have laſted theſe 1600. years, and ſhall till Chriſt come again to Judgement. But this is not currant if you read, 1 Joh. 2. 18. the laſt time (twice in that verſe) and Jam. 5. 3. Ye have heaped up treaſure together for the laſt dayes. Howſoever without doubt, here by the laſt days are meant Goſpel times. It is good therefore to examine whether we have but a Form: for if there was a Judas among twelve in Chriſts family (who was ſo good a Maſter) what may we think now?

3. Men may be guilty of groſs ſin, and yet have a form of godlineſs. Some conceive theſe words are to be referred to the 18. particulars aforementioned, Men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, diſobedient to parents, unthankfull (and which is ſtrange) unholy, ver. 2. and yet have a form of godlineſs, without natural affection; truce-breakers, falſe accuſers, (Divels [...]. as the word ſignifies) &c. ver. 3. and yet have a form—Traytors, &c. [Page] ver. 4. and yet have a form of godlineſs. Such were thoſe Iſraelites who are called Rulers of Sodom, and people of Gomorrha, Iſa. 1. 10. to 16. Such were they mentioned, Jer. 7. 9, 10. Who did ſteal, murder, commit adultery, ſwear falſely, and burn incenſe to Baal, yet they did ſtand before the Lord in his houſe. Such were they in Ezek. 33. 31, 32. Its good therefore to try whether we be not the men and women having but a Form.

But ſecondly, I muſt premiſe theſe Rules or Cautions.

1. It is not ſimply ſinful to have a form. All ſhews of Religion are not unwarrantable, but where there is no ſubſtance. Though all is not gold that gliſters, yet true gold will gliſter. A man cannot carry a candle in a Lanthorn (except a dark one) but the light will be ſeen through the horns of it. There is a Spaniſh Proverb, Three things cannot be kept in, viz. a Cough, Fire, and Love, to which you may well add grace, of which ſhews are not only allowed but commanded, Matth. 5. 16. Let your light ſo ſhine, &c. Phil. 2. 16. holding forth the word of life, as the Admiral-ſhip holds out its Lanthorn behind, that the reſt of the Fleet in a foggy day or dark night, may ſteer their courſe accordingly, 1 Pet. 2. 9. that ye ſhould ſhew forth the praiſes (or vertues) of him. But to be a ſhell without a kernel (as they ſay of Halifax-nuts) that is naught.

2. I deny not but there may be ſome Reality even in Formality, as to the third ground, Matth. 13. 20. there was a real cauſe, viz. the Spirit of God, though by an inferior and common operation; and a real effect, joy, though it was but temporary; and a real [Page] ſubject, an hearer, a rational creature. Indeed a Picture of a man hath no life, though it ſeem to ſee, &c. but compariſons run not (as they ſay) on four feet. Real (I ſay) in oppoſition to imaginary, not to hypocritical.

I confeſs it is very hard to diſtinguiſh between the form and power of godlineſs. The Tares mentioned Matth. 13. were ſo like the Wheat in thoſe Countries, that it was no eaſie matter to diſtinguiſh them; therefore Chriſt would not have them pulled up; True Balſom cannot (at leaſt for a while) be diſtinguiſhed from counterfeit, Iſ. 1. 25. and take away thy Tin. Tin (we know) is ſo like to Silver, that ſome are deceived therewith; ſo is the form like to the power. There is a likneſs between a Briſtol and an Indian Diamond, yet a skilful Jeweller can diſtinguiſh; if I fall ſhort, impute it to want of skill, not of will.

The Characters now are branched into Negative and Affirmative. 1. Negative, which are five in Number. He hath but a form of godlineſs, where there is

1. No Senſe of the burden of ſin, or of Gods wrath, or the woful condition of man by nature. If he never felt any trouble of mind, any affliction of ſpirit for a ſtate of unregeneracy, or for ſome ſpecial corruption, he hath but a form; I know that Matthew without any trouble of ſpirit (that we read of) was called from the receit of Cuſtom; and God opened the heart of Lydia without ſenſible pangs; and Timothy (it's thought) ſuckt in grace together with his mothers milk; but this is not Gods ordinary way. The Lord himſelf humbled Adam, Gen. 3. before he preached the Goſpel, the promiſed ſeed to him. Peters hearers, [Page] Acts 2. 37. were pricked at heart, as with the P [...]ntoſa needle or dagger, before they were comforted. Paul himſelf, Acts 9. was unhorſt, and laid level with the ground before he had a principle of grace inſuſed. Therefore the Spirit is called the Spirit of bondage, Rom, 8. 15. becauſe it is the work of the Spirit to convince a ſinner of his bondage to ſin, Satan, and Gods wrath, before he becomes a Spirit of Adoption.

2. No Serving the Lord in private and ſecret. Good Joſhua Joſh. 24. 15. reſolved, that he and his houſe would ſerve the Lord. Cornelius, Acts 10. 2. a devout man, and prayed to God alwaies. Look the Title of the 30th Plalm, at the dedication of the houſe of David Calv. teaching us, that our houſes ſhould be little Sanctuaries and Oratories for the Worſhip of God. To prove Job an Hypocrite, it was charged (though falſely) on him, that he did reſtrain Prayer before God. A true Chriſtian hath ſecret ſins to bewail, and ſecret mercies to beg, and there Chriſt is held (by the Soul) in the Galleries Cant. 7. 5.. What is Prayer but a friendly conference, a familiar talk with God? Now thou canſt pray (thou ſaiſt) in the Church, but no Prayer at all in thy houſe, in thy cloſet. When did Jeſus Chriſt ſee thee upon thy knees in ſecret? Thou art a meer ſtranger to God, and com'ſt not at him.

3. No Seeking the Lord for himſelf, but for a mans own ſelf. Iſal. 9. 13. neither do they ſeek the Lord of Hoſts, with Hoſ. 7. 10. nor ſeek him (the Lord) for all this. I dout not but they prayed, and ſought the Lord (that plough was not to ſtand ſtill) but it was for themſelves. Zach. 7. 5, 6. When ye faſted and mourned in the fifth and ſeventh moneth, [...] all faſt unto[Page]me, even unto me? when you did eat and drink, did ye not eat for your ſelves and drink for your ſelves? It ſhould be to Gods glory, 1 Cor. 10. 31. that is the ultimate end. The Hawk may ſore high, but he hath an eye on the prey below. Self and nothing but ſelf is ſought, as the laſt and higheſt end, by him that hath but a form. He looks aſquint at his own credit, profit, &c. as thoſe ſlaunting Preachers did, Phil. 1. 15, 16. or [...]s Iſrael, Hoſ 10. 1. who was an empty Vine, bringing forth fruit to her ſelf, being the plenty was Rivet. Loc. beſtowed on their Altars (as next words ſhew) and ſo on themſelves.

4. No Stability in any good courſe or company. James 1. 8. A double-minded man is unſtable in all his wayes. Mark; a double-minded man, in alluſion to Pſal. 12. 2. A double heart, a heart and an heart, is unſtable, as a bowl on a ſmooth table, ready to run with every tick of the finger; Off and on in duty, up and down in Religion; in good company he ſeems to be demure; in bad company debaucht, perhaps like water that conforms it ſelf to the figure of the veſſel whereinto it is put. True it is, a good man may be diſadvantaged by the ſociety with the bad; but this is not uſual, and it is lamented ſadly, Pſ. 120. 5. Woe is me that I ſojourn in Meſech! Iſ. 6. 5. Woe is me, for I am undone, becauſe I am a man of unclean lips, and I dwelt in the midſt of a People of unclean lips! which brings me to the laſt.

5. No Sorrow for ſin, ſpecially for diſtractions in Gods Worſhip. It's the diſpoſition of him that hath the form only, to rove in his mind from God in his ſervice, and that without regret of ſpirit, without remorſe of [...]. Iſ. 29. 13. with Matth. [Page] 15. 8. This people draweth nigh to me with their mouth, but have removed their heart far from me; As Dinah Gen. 34. 1, 2. would needs be gadding abroad to ſee the faſhions of the Country, but came home raviſhed. Luther ſpeaking with ſadneſs of diſtractions in Prayer, a Countryman hearing him, ſaid, he could pray without a diſtracted thought; to whom Luther ſaid, Deal truly with me, and if thou canſt ſay the Lords Prayer without a diſtracted thought, I will give thee my horſe. The Countryman, ſaid, A match Sir, (hear what follows with pitty and patience, and not with laughter and irreverence) When he was come to the middle of the Lords Prayer, he ſaid. But ſhall I have the bridle and ſaddle too? Oh woful and convincing Inſtance of diſtractions! Believe it Sirs, this man is not alone; he hath too many fellows, whoſe hearts never ſmot them kindly for their roving imaginations in Gods Service. He that hath the power of godlineſs, indeavours to keep his heart cloſe to God in duty, 2. Sam. 7. 27. thy ſervant hath found in his heart to pray this Prayer, that is to ſay, Diodat. he hath gathered together all his thoughts and affections, and recalled them from the errors of the World, to unite and imploy them all in making this Prayer before thee: He labours conſcientiouſly to come up to that command, 1 Cor. 7. 25. to attend upon the Lord without diſtraction; for he knows that a torn beaſt muſt not be eaten, Exod. 22. 31. nor diſtracted ſervices will be well-pleaſing to the Lord. God would not have a Foal offered in ſacrifie, to be divided, Levit. 1. 17. See Aſſembl. Annotat. to teach us to take heed of diſtractions in Gods Service. But if the heart be wandring (as who can ſay he is pure, as to this?) he mourns unſeignedly for it; and [Page] with the woman pours out tears, Luke 7. 38. to admiration. Chryſol. Serm. 93. Behold Earth waters Heaven, whereas Heaven was wont to water the Earth, as Chryſologus ſaid. So that if thou didſt never feel the burden of ſin, nor ſeek God for himſelf, nor makeſt Conſcience to pray to him in ſecret, nor indeavoureſt to keep an even tenour in good courſes and company, nor mourneſt for ſin, ſpecially for the rovings and wandrings of thy mind in Gods Worſhip, as ſure as can be, thou art the man, thou art the woman that haſt a form of godlineſs, and denieſt the power of it.

Thus of the Negative Signs; I come now to the Affirmative; but I muſt take notice of one Character that is obnoxious to juſt Queſtion. It hath been preached within a mile of an Oak, that, They who are againſt forms of Prayer, have but a form of godlineſs: An uncharitable, unſcriptural, unſavoury expreſſion, a very falſe mark. For 1. It doth not appear that our Saviour Chriſt uſed a form of Prayer, though it be ſaid, Matth. 26. 44. He prayed the third time, ſaying the ſame words. For the laſt clauſe might be referred to the Diſciples, to whom he ſpake the ſame words, as ſeems to be hinted by Dr. Hammond, Annor. He left them without ſaying MUCH TO THEM; But if that Clauſe is to be refer'd to Prayer, There is no neceſſity to underſtand it of Chriſts reciting the ſelfſame words, Maldoitat. ex Euthym. as is obſerved to my hand; Nor indeed is there verity in it; for if you compare v. 39. with v. 42. its clear that he did not uſe the ſame words without variation; and ſure the Evangeliſt did not contradict himſelf. It ſhould be then tranſlated (for it is in the ſingular [...]—Quia Evangeliſtae notanter dicunt Chriſtum 2a & 3a vice eundem ſermonem in precibus ſuis dixiſſe, ex eo immote colligitur, VARIATIS precum verbis, ſcepum & ſenſum eorum fuiſſe cundem & in varium. Gerhard. Harm. c. 2.▪ p. 23. number) the ſame Reaſon, Motive or Argument in Prayer, and then the meaning [Page] is, that Jeſus Chriſt did in Prayer preſs and urge his Father with the ſame Reaſon or Argument, the third time, not that he uſed the ſelf-ſame words in a ſtinted Form. And had Chriſt the form of godlineſs and not the power? This is little leſs then blaſphemy.

2. Though the Lords Prayer be a form of Prayer, (as I will not deny) yet it hath not been (and I ſuppoſe cannot be) proved, that the Apoſtles ever uſed it, as ſuch. The Scripture is ſilent, and where God hath not a Tongue to ſpeak, we are not bound to believe; Quod non Legimus, non Credimus. Hier. And had the Apoſtles a form of godlineſs only, and not the power?

3. The Primitive Church had no form of Prayer till Gregory the Great, 600 years after Chriſt, and his Form was not impoſed till 800 years after Chriſt, under Charles the Great. And had theſe Chriſtians in the pureſt Primitive times the form of godlineſs, and and not the power?

4. Add hereunto (if you will diſtinguiſh) an undoubted Teſtimony out of Cocrates, Eccl. Hiſt. l. 5. c. 21. according to Chriſtophorſons Tranſlation; Apud omnes Religionum & ſectarum formas, nuſquam reperire peteris duas, quae in precandi more inter ſe conſentiant; i. e. Amongſt all the forms of Religions and Sects, a man could nowhere find two of them to agree in the ſame manner of praying. And had none of them the power but the form of godlineſs only?

I pray you do me that Favour, nay that Juſtice, to bear me witneſs that I do not preach againſt a Form of Prayer; that is not my buſineſs. I own a Form of knowledge, Rom. 2. 20. (read even now in the ſecond Leſſon) where the ſame word [...]. is uſed, and [Page] a Form of wholſome words, 2 Tim. 1. 13. though it be not the ſame [...]. word with that in my Text, and a form [...]. of Doctrine, Rom. 6. 17. where the Word is compared to a Mould, and Hearers to melted mettal caſt into it; and Forms of Prayers and praiſes mentioned in the Scripture, yea and Forms of Confeſſion of Faith, and of ſinging Pſalms in the publick Aſſembly, &c. but my Deſign is to ſhew the weakneſs and falſhood of that Aſſertion, not long ſince delivered in a great Congregation, as aforeſaid.

Thus I have made ſome way to [...] Signs. He that hath but a Form of Religion,

1. Sets out himſelf of purpoſe to the ſhew, doing his work of purpoſe to be ſeen of men, (when as he might conceal the knowledge of them) and that for the applauſe of the World, not for the approbation of God; As the formal Phariſees, Matth. 23. 5. All their works they do for to be ſeen of men; which is evident in three Inſtances, as in Alms, Matth. 6. 2. and in prayer, v. 5. and in Faſting, v. 16. Thus Jehu could not be zealous, but Johonadab muſt take notice of it, 2 Kings 10. 16. And he ſaid, Come with me and ſee my zeal for the Lord; Like Acts 25. 23. Agrippa and Berni [...] that came with great pomp (the phraſe is, [...]. with much fancy; all this outward pomp is but a fancy) or as Stage-players, that act their parts on a Stage to be ſeen and applauded. That is obſervable, Prov. 18. 2. A fool hath no delight in underſtanding, but that his heart may diſcover it ſelſ, i. e. Mercer. he might win to himſelf popular applauſe and vain glory. Our Chronicles and Hiſtories tell us, that Cardinal Campegius an Italian, Fullers Church Hiſt. l. 5. p. 172. ſ. 40. being joyned in Commiſſion for the Pope with our Cardinal Wolſey, about the Divorce of [Page] Hen. 8.) arrived at Calais, but Wolſey hearing his arrival was with an equipage not ſo Court-like as he deſired, and loth that his own pomp ſhould be ſhamed by the others poverty, cauſed him to ſtay there, till he ſent him more ſplendid accommodations (at leaſt in outward ſhew) But as the Cardinals Mules paſſed Cheapſide, they out of unrulineſs happend to break the Trunks they carryed, which were found full of nothing but emptineſs, or (that which was next to it) old Boots, and Shooes, &c. Juſt ſo a Formaliſt in Religion makes a great ſhew; but what is within? like the Apples Poma—coatacta cinereſcunt. Tert. p. 101. c. 40. of Sodom fair to the eye, but being toucht, are nothing elſe but a compound of aſhes; or like the Egyptians Temples, gay without, but nothing within, but a Crocodile, or a Cat, or ſome ſuch ugly Creature. So is he that hath but a Form; his outſide is fair, but his inſide is very foul. When he comes into the Church, he muſt ſquat down (like a Hare) to his private Prayer (dung-Devotion) though the Miniſter and Congregation, or both be imployed in ſome publick act of Divine Worſhip; contrary to the Book of Homelies Hom. of the right uſe of the Church, part 2. of the Church of England. Thus he ſets himſelf out to the ſhew; whereas ſincerity affects ſecrecy. He that hath the power of godlineſs, ſeeks to be good, rather then ſeems to be good.

Miſtake me not; it is one thing to do a work that cannot but be ſeen, and another thing to do it, that it may be ſeen. This is the end of the worker, that is the end of the work.

2. He ſlubbers over the Service of God (when he is imployed in it) unſpiritually, unzealouſly, with ſuperficialneſs, and overlineſs, as a boy his Leſſon, or a Scholler his Task. Iſ. 64. 7. none ſtirreth up himſelf [Page]to take hold of thee. Heb. 9. 14. dead works, becauſe they have (as we ſaid) the lineaments of a true body, but they want life and ſoul; now he hath the power of godlineſs (if he be a Preacher) that is like Chriſt in meaſure, Mark 1. 22. he taught them with authority, and not as the Scribes; if otherwiſe, he prayes with feeling or fervency, Jam. 5. 16. The effectual fervent Prayer, (ſo the Books have it, but it is in the Original) the operative [...]. Prayer, that ſets all the powers of the Soul on working. One renders it a through-wrought Prayer, in alluſion to cloth, or ſuch like, which (we uſe to ſay) is throughly-well wrought, when another is but ſlightly wrought, Like Eliaſ, Jam. 5. 17. he prayes in praying, and ſo, reads in reading, and faſts in faſting. You have a notable example in Acts 9. 11. Behold he prayeth! Without doubt, while Paul was a ſtrict Phariſee, he prayed; For he ſaith concerning himſelf, Phil. 3. 6.—touching the righteouſneſs which is in the Law blameleſs, (according to the Phariſees Gloſs, which confined the Righteouſneſs of the Law to externals) Now Prayer is a part of that Righteouſneſs, nay according to the Phariſees practice, who did pray much, as you ſhall hear anon; But he prayed not till now; then he prayed formally, now feelingly; then was Prayer a meer lip-labour, now the travel of his heart; for Joh. 4. 14. God is a Spirit, and they that worſhip him, muſt worſhip him in ſpirit and in truth. Glow-worms ſhine in the night, but they have no heat.

3. He Stands more on Rites than on Religion, more on the ſhadow than the body, more on the circumſtance than on the ſubſtance of Religion, more on humane Inventions then on divine Inſtitutions; He [Page] is fundamental in circumſtantials, as he is circumſtantial in fundamentals; As the formal Phariſees ſtood more on outward waſhing than holy walking, on the Tradition of the Elders, more then the Truth and Latitude of Gods Commands. See Matth. 15. from the 1 v. to the 16. v. but ſpecially Matth. 23. 23. Ye pay tithe of mint, and aniſe, and cummin, and have omitted the weightier matters of the Law. Without breach of charity, we judge the Papiſts generally to have but a Form, not daring to eat an Egge in Lent, &c. yet make no bones of neglecting the Word, prophaning the Sabboth, and blaſpheming Gods Name, &c. and is it not ſo with moſt Proteſtants, ſtreight-lac'd in a Ceremony, and looſe-girt in the ſubſtance of Religion! Surely the Heathens ſhall riſe up in judgment againſt theſe. Socrates Apud Xenoph. ſaid, God will be worſhipped with that kind of worſhip he himſelf hath commanded; and Cicero ſaid, He will not be worſhipped with Superſtition but with Piety.

4. He ſticks in the work done (as he ſtrives not to do it in an holy manner) Thus Micah ſaid, Joſh. 17. 13. Now know I, that the Lord will do me good, ſeeing I have a Levite to be my Prieſt: as if nothing had been wanting Diodat. in this eſtabliſhment of a worſhip, but a lawfull Miniſter (as the Levites were) whereas there was a defect in all, in the Inſtitution without command, approbation and promiſe of God, in the place, means and idolatrous Ceremonies; yet he reſted in the work done. So did that Strumpet enticing the younker, Prov. 7. 14. I have peace offerings with me, I have paid my vows, q d. I have offered a Sacrifice of thankſgiving, and have a feaſt of the reſidue to entertain thee with. Thus did the Formal Jews, they [Page] bound the Sacrifice with cords to the horns of the Altar, but never minded the ſpiritual ſignification, 2 Cor. 3. 13. They could not ſtedfaſtly look to the end of that which is aboliſhed. They had no eye to Chriſt, who was the end of the Ceremonial Law aboliſhed. Thus they cryed, Jer. 7. 4. The Temple of the Lord, the Temple of the Lord, but never inquired after Chriſt, typified by that Temple. It is well to keep the heart cloſe to duty, but it is better to keep the heart cloſe to God in the duty. It is good to perform Service to God, but better to reſt on God in our performances. A true Chriſtian is like Noah's Dove, that could find no reſt but in the Ark, to which therefore ſhe returned; the Raven ſent out did not return, becauſe it ſeized on ſome carcaſs on which it preyed. Pſal. 116. 7. Return unto thyreſt, O my Soul. A good heart is not ſatisfied till it find God in the Duty. Peter and John when they were come to our Saviours Sepulchre, were not contented with the gravecloathes, when the body of Chriſt was not there. It was a pious ſaying, Bern. Epiſt. 112. Lord, I never go from thee without thee. A ſincere Soul labours to find Chriſt in an Ordinance, elſe it makes pitiful moans, as the Spouſe, who ſeeks him in meditation, Cant. 3. 1. By night on my bed, I ſought him whom my Soul loveth; I ſought him but could not find him; and then in Religious conference with fellow-Chriſtians, v. 2. I will riſe now and go about the City in the ſtreets and in the broad waies; I will ſeek him whom my Soul loveth (O well a day!) I ſought him but found him not. And then in the Miniſty of the Word, v. 3. I ſaid to the Watchmen, Saw ye him whom my Soul loveth? The Communion without Chriſt is but a ſorry Communion to a gracious heart. [Page] Lord (ſaith one Auſtin. of the Ancients) Thou haſt made our heart for thee, and it is reſtleſs till it come to enjoy thee.—

5. He Stints himſelf in Religion, ſo far he will go, and not a jot further. As Pſal. 78. 41. they limited the Holy One of Iſrael; So do they that have but a Form of godlineſs, limit themſelves in the profeſſion of holineſs. As Henry the Fourth of France would put to Sea, but no further then he could ſee the ſhore, that if a ſtorm came, he might put in to the ſhore again; So much Knowledge, Faith, Love and Repentance, &c. they would have, and neither care for nor deſire more; whereas a true Chriſtian aims at, and endeavours after the higheſt pitch of grace and holineſs, 2 Cor. 7. 1. PERFECTING: holineſs in the fear of God. Phil. 3. 12. [...]. I follow after, The word is, I perſecute, I follow hoatefoot with utmoſt earneſtneſs; as an Army purſues a routed and flying Enemy, or as an Huntſ-man doth the game; ſo did Paul, eagerly and unceſſantly purſue after a greater meaſure of the knowledge of Jeſus Chriſt, having it (as it were) in Chaſe, and reſolving not to reſt till he had attained it. v. 13. Forgetting thoſe things that are behind, and [...]—prono & q. praecipiti corpre feruntur ad forum. Beza Annot. reaching forth to thoſe things that are before; A clear Metaphor from Runners in a race, who ſtrain and ſtretch out head, hands and whole body, to reach the mark with all their might. This word (ſaith A Lapide. One) hath a great Emphaſis, for it ſignifies to ſtretch out the hand to the mark, and therewith to touch it, before the feet can reach it. That is a fine phraſe uſed twice, Tit. 3. 8, 14. to maintain [...]. i. e. careful to exceed and excel others, as Overſeers of great works, who are moſt eminent in skil and knowledge, [Page] Eſtius. or as Profeſſors of ſome Art and Science. Any pittance will ſerve a Formaliſt, but a true Chriſtian ſtrives to the higheſt pitch of goodneſs. This is excellently held forth in Heb. 12. 1. Let us lay aſide every weight; Any heavy thing is a hindrance to him that runs a race; Such is an opinion or perſwaſion (wherewith the heart is ſwollen) [...], Tumor. Dan. Heinſ. of perfection already attained, which indeed is not yet attained; Nothing doth more hinder progreſs, then an arrogant and proud conceit, that have we have already reached the prize and mark. Therefore Quakers (that Diabolical Sect) and others, have but a Form of godlineſs Si dixiſti Satis eſt, periiſti. at beſt, and that is all, if ſome have ſo much.

6. He Storms at godlineſs in others. He cannot abide the power of godlineſs in others, but his heart riſeth up (at leaſt) in a ſecret Antipathy againſt it. While Paul was a formal Phariſee, he perſecuted this way to the death; See his own confeſſion, Acts 22. 3, 4. Gal. 1. 13, 14. I perſecuted (ſaid he) the Church of God, Phill. 3. 5, 6. where note (by the way) that the Church is to be taken in a larger ſenſe then for one particular Congregation, meeting together ordinarily for participation of Gods Ordinances, and that they who are more zealous for unwarrantable Traditions and the form of godlineſs, are moſt furious againſt the power of it. If the fire of grace break out in any houſe, how many are ready to bring their bucket to quench it? Now as 1 John 4. 20. He that loveth not his brother whom he hath ſeen, how can he love God whom he hath not ſeen? So he that cannot indure the power of godlineſs, in a wife, child, ſervant, neighbour, &c. how can he imagine that he hath it in himſelf?

[Page] 7. He Speaks bitterly againſt others for ſmaller faults, and neglects greater in his own heart and life, and that without any regret or remorſe. Mat. 7. 2, 3. He beholds a mote in his brothers eye, and conſiders not the beam in his own eye. Mat. 23. 24. He ſtrains at a gnat and ſwallows a camel. It is ſaid of Arch Biſhop Bancroft, that he fell foul on Mr. Paul Bayne (a man eminent in Learning and Piety) for a little black edging on his cuffs, threatning to lay him by the heels for it, when he winked at greater faults in himſelf and others; Thus it is with formal Profeſſors, that make mountains of other mens mole-hils, and make mole-hils of their own mountains.

8. He ſuccours and harbours in his boſom ſome ſweet ſin ſecretly at leaſt. The outſide is fair, but the inſide is foul, as was ſaid; compared therefore to whited Tombs, Matth. 23. 27, 28. which indeed appear beautiful outward, but are indeed full of dead mens bones and of all uncleanneſs; So do theſe alſo outwardly appear righteous unto men, but within are full of—iniquity, Pſal. 5. 9.—their inward part is very wickedneſs (in the abſtract) See a rowſing Scripture, Job 20. 12, 13. Wickedneſs is ſweet in his mouth, he hides it under his tongue, he ſpares it not, he forſakes it not, but keeps it ſtill within his mouth. Where a beloved ſin (unrepented of) is compared to a piece of Sugar-candy, that is rouled in the mouth and under the Tongue, which the man by no means will ſpit out. He allows himſelf in ſome known ſin, either cloſely in his heart, as luſt, pride, vain-glory, &c. he cannot abide that little large word, all. Ezek. 18. 31. Caſt away from you all your tranſgreſsions—or openly, Herod will have his Herodias. [Page] How many among us have a ſhew of Religion, and yet make no bones of Lying, Sabbath-breaking, and the like? of whom we may ſay, as old Iſacc ſaid of Jacob, counterfeiting in his garb his eldeſt brother, Their voice is the voice of Jacob, but their hands are the hands of Eſau.

Thus of the firſt Uſe of Inſtruction concerning all, to try and examine our ſelves, whither we have a Form of Godlineſs but deny the power thereof.

Now ſecondly, It teacheth you that are jealous Ʋſe 2. that you have but a Form, content not your ſelves with it, labour for the power of it. Oh do not lay out your money for counters inſtead of Gold! Oh do not with Ixion imbrace a cloud inſtead of Juno! Be not like thoſe Lorraine Witches deluded by the Devil, who received withered Leaves in ſtead of pieces of gold, having a miſt caſt before their eyes by Satan, that old Juggler! Oh ſit not down on this ſide the power of godlineſs. There is a Tale of Aquinas, who praying to or before a Crucifix, it asked him what he would have? He anſwered: Nil praeter te Domine. Aquin. Nothing Lord but thee! O, Chriſt crucified now ſpeaks to thee in his Miniſtry, asking what thou wouldeſt have? Oh poor ſinner return this anſwer, Not the Form only, but the power of godlineſs alſo. As Luther proteſted God ſhould not put him off with any thing on this ſide himſelf; So let it be thy Reſolution, not to be put off with any thing on this ſide the power of godlineſs. To quicken you hereunto, conſider theſe Motives.

1. The Diſeſteem your meer ſhews have with God, as Pſal. 73. 20. When thou awakeſt, thou ſhalt deſpiſe their Image; All the pomp and glory of the World, [Page] is but as an Image or fancy in a dream; When the Lord awakes to Judgment, he will contemn the bravery of the World; So he will deſpiſe and diſreſpect thy Form of Godlineſs. Iſ. 1. 11. To what purpoſe is the multitude of your Sacrifices to me (ſaid God to the formal Jews) I delight not in the blood of Bulls or of Lambs or of he-Goats; v. 12. When ye come to appear before me, who required this at your hands to tread my Courts? (when yet he himſelf required it) v. 13. Bring no more vain oblations to me, incenſe is an abomination to me; the New-moons and Sabbaths, the calling of Aſſemblies I cannot away with, it is iniquity, even the ſolemn meeting; and yet theſe things were expreſly preſcribed them by the Lord. But now for ſincere hearts, Pſal. 102. 17. He will regad the prayer of the deſtitute (of poor ſhrubs, as the word Nam [...] proprie ſonat humile virgulium haud repens, vixque in terra appareus. Gembr. in lot. Myricam etiam ſignificat quae eſt herba humilis, ſpreta & abjecta. Mercer. ſignifies) he will not deſpiſe their prayer, whoſe hearts are honeſt, though never ſo weak; for Pſal. 51. 17. The Sacrifices of God are a broken ſpirit; a broken and a contrite heart, O God, thou wilt not deſpiſe. Mark, a broken heart is not a Sacrifie only, but Sacrifices; i. e. inſtead of all Sacrifices, and that of God, i. e. not only of Gods appointment but approbation and acceptance alſo. Therefore he ſaith, Iſ. 66. 2.—To this man will I look—q. d. He that made heaven and earth, ſeems to overlook all other things and perſons, and caſts a loving look on him that is poor,—that hath the power of Godlineſs.

2. The Dammage you will ſuſtain.—Luke 8. 18. from him ſhall be taken that which he ſeemeth to have; Such as formerly took up Chriſtianity as the Court-faſhion, now left it; and whom Ethelherts ſmiles had made Converts, Eadbald's frowns quickly made Apoſtates Full. Church. Hiſt. Cent. 7. b. 2. p. 70. a counterfeit complexion will not laſt long. That [Page] is a ſtrange word, 2 John 8. Take heed you loſe not thoſe things ye have wrought. If thou haſt but a Form of godlineſs, thou art in danger to loſe all thy praings—hearings, faſtings, receivings of the Lords Supper, &c. All the Prayers thou haſt ſaid, all the Sermons thou haſt heard, all the Chapters thou haſt read, all the Faſts thou haſt kept, all the Sacraments thou haſt received, &c. And what an unutterable and intolerable Miſerius eſt perdidiſſe quam omnino non accepiſſe, Tertull. de poeniten. loſs will this be? I may ſay and allude to Pſal. 39. 6. Surely every man walketh in a vain ſhew—ſo moſt men live in a vain form of Religion; or I may ſay on better grounds, and (I hope) with a better heart, Matth. 26. 8. To what purpoſe is all this waſte? The Swan was in the Law rejected for Sacrifice, becauſe it had a black skin under white feathers.

3. The Damnation you are obnoxious unto, Luke 20. 47. Who for a ſhew make long Prayers, the ſame ſhall receive greater damnation, with Matth. 23. 14. for a pretence make long Prayer, therefore ye ſhall receive greater damnation. Obſerve by the way, long Prayers are not condemned, as ſimply unlawful in themſelves; for Solomon 1 Kings 8. 22 to 54. made a long Prayer at the Dedication of the Temple, and ſo did they Nehem, 9. 4, &c. in a ſolemn day of humiliation, ſpending the fourth part of the day in confeſſion and ſupplication, &c. and our Saviour Chriſt himſelf continued all night in Prayer to God, Luke 6. 12. but great Devotion was pretended, when grievous Deſtruction was intended, when they did colour their foul ſins with fair ſhews, the ſtrength of their iniquities with the length of Prayer. Theſe formal Phariſees did palliate their covetouſneſs and cruelty with ſeeming Piety, [Page] devouring whole houſes (there was their covetouſneſs) and of widdows (which could not relieve themſelves) there is their cruelty; All which was the worſe, in endeavouring to make the holy and pure God the Author or (at leaſt) fautour of their impiety. Such mens condemnation ſhall be greater; Multi in terris manducint, quod apud inſeros digerunt. Auſt. for diſſembled Sanctity is double Iniquity.

I ſhall now propound to you ſome Directions.

1. Give credit to the Doctrine delivered, and that meer profeſſion will not bring a Soul to Salvation, Matth. 7. 21. Not every one that ſaith, Lord, Lord, ſhall enter into the Kingdom of Heaven—yea though he prayes with a ſeeming zeal, T. C. as the doubling of the word, (Lord, Lord) ſeems to import. Judas gave a kiſs to Chriſt, yet is gone to his own place, i. e. to Hell, Acts 1. 25. For I do not think, that the clauſe of that verſ. is to be referred to Matthias, D. H. H. Annot. in loc. (as ſome would have it) for then the words foregoing, muſt be put in a Parentheſis (which is uncouch) and that by place is underſtood his Province, office, or Miniſtry, ſuits not with the ſtream of Significatur eventus ſcelera ipſius juſto Dei judicio conſecutus. Proprium, i. o. quia ipſi melius conveniebat quam Apoſtolica functio. H. Grot. in loc. Expoſitors, nor with the language of the Scripture elſewhere, and Scripture muſt expound Scripture. A kiſs then of Profeſſion may be attended with damnation in Hell. None are kept out of Heaven for lamented badneſs, but for ſuppoſed goodneſs. A Ship ca'ld the Safeguard, or Good-ſpeed have been ſhipwrackt. This Hiſtorical Faith hath been the beginning of converſion to ſome, as the needle for the thread.

2. Get Chriſt, and union with him, Let him be formed in thy heart, Gal. 4. 15. Be in Chriſt, and be a new creature, 2 Cor. 5. 17. See Epheſ. 2. 12. To be without Chriſt is the Van; and to be without [Page] God, is the Rear of all Miſery. There may be (ſaith Poteſt eſſe viſibilis forma palmitis etiam extra vitem, ſed tamen inviſibilis radicis victum habere non poteſt extra vitem. Aug. Serm. in Mat. Auſtin) a viſible form of a branch without the Vine, but it cannot have the life of the inviſible root, except it be in the Vine.

3. Go to the publick Miniſtry of the Word, wear the threſhold of the Sanctuary, wait on God in that Ordinance; As Chriſt ſaid to his Diſciples, Luke 24. 49.—Tarry ye in Jeruſalem until ye be indued with power from on high; indued or cloathed— [...] hic reſpondet Hebraee [...] quod 70 vertunt [...]. vid. H. Grot. this word anſwers that Hebrew word in Judg. 6. 34. which the Septuagint tranſlate cloathed: At Jeruſalem the Goſpel began to be preached, v. 47. according to that Goſpel-Prophet, Iſ. c. 2. 3.—Out of Zion ſhall go forth the Law, and the word of the Lord from Jeruſalem. Therefore ſay I, miſs not a Sermon: Without the power of Religion, the poor Soul is in a naked condition, and here is the Wardrop whence this cloathing may be had.

Grieve and groan that thou haſt lived ſo long in a Form of Devotion without the power, and pray (as well as thou canſt) for the Spirit of power, 2 Tim. 1. 7. We cannot pray without the Spirit, and yet we are allowed to pray for the Spirit, and God hath promiſed to give the Spirit to them that pray, Luke 11. 13.—Much more ſhall the Heavenly Father give the Spirit to them that ask him. Spare to ſpeak, and ſpare to ſpeed. He that hears the Ravens that cry to him, may hear thee, though thou beeſt as black as a Raven.

I come now to the third Uſe of Inſtruction, in a word or two to them that have the power of Godlineſs. Uſe 3.

[Page] 1. Lament and bewail with tears of blood, that ſo many living in the boſom of the Church have but a Form of Religion, as, thoſe that do deny Original Sin, who yet, with Nepthali give goodly words, Gen. 48. 21. and by good words and fair ſpeeches deceive the hearts of the ſimple, Rom. 16. 18. I would be loth to be uncharitable, but I aſſure you, I have not ſo much charity to think, that they who deny Original Sin, have ſuch experience of their naughty hearts, and ſuch acquaintance with the Scriptures that they talk of. They are ſtrangers to the power of godlineſs, that are ſtrangers to the power of Original corruption. 2. Civil honeſt men, that are deadly Enemies to the power of Religion, whoſe character you may find in Prov. 30. 13. There is a generation that are pure in their own eyes, and yet not waſhed from their filthineſs, from excrementitial filth, T. C. as the word ſignifies. 3. That upſtart Generation of late Quakers, who have the knack of railing and reviling Gods Miniſters and people; See Jam. 1. 26. If any man among you ſeeem to be religious and bridleth not his tongue, but deceiveth his own heart, this mans Religion is in vain. 4. Profane men, who carry the black brand of ſin and Hell in their face and forehead, who profeſs themſelves to be Chriſtians (and take it in ſnuf if they be reputed otherwiſe) when they live like Pagans: Qui profitentur ſe Chriſtiaons cum ſint nequiſſimi, opere et ſenſu perverſi. Ambr. in loc. Some think my Text to be underſtood of theſe. 5. Formal Profeſſors, that pray in the Church for holineſs and purity of living, yet prate againſt piety and purity, and live in all unholineſs and impurity. As he ſaith in another caſe, Joel 3. 14. Multitudes, multitudes, in the valley of Deciſion; So multitudes, multitudes, (of them that have [Page] but a Form of Devotion) in the valley of viſion, in the Church and Land, where preaching hath been vouchſafed ſo long; This is a Lamentation, and and ſhall be for a Lamentation, Ezek. 19. 14.

2. Beware of them who have but a Form of godlineſs, confide not in them. The cloſe of the verſe in my Text is, from ſuch turn awy. The old Devita. Latin hath it, ſhun them—converſe not with them, in a needleſs and familiar manner, or thus, be averſe to them; for a Biſhop (and ſo every Chriſtian) muſt not only Non ſatie eſt vitare ſed eos averſari, imo iis adverſari. A Lap. ſhun ſuch, but ſet themſelves againſt ſuch. By this it is evident, that Paul doth not only ſpeak of future time, but ſhews, that Eſti. in that preſent Age ſuch kind of Formaliſts (whom he doth here decipher) ſhould not be, nay, were not wanting, ſtore enough. Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the Conciſion. It's ſaid three times beware, as if we could not be too wary; according to the Lawyers Maxim, Abundans cautel a non nocet. Abundance of Caution doth no harm at all. Beware therefore of Dogs, that though they have a form of Religion, yet are covetous, v. 2. with Iſ. 56. 10.—greedy Dogs, that can never have enough. Beware of evil workers, that (Judaizing) ſeem to be zealous for the Law, when their lives are bad, or Gro. are not converſant bona ſide in the Goſpel, the work of the Lord, Beware of the Conciſion, who urging the Ceremonial Law, conſtraining others to be circumciſed, Gal. 6. 12. to cut off the fore-skin of the fleſh, when themſelves were cutters and renters of the Churches of Chriſt.

And the rather are we to be cautious of ſuch;

Becauſe 1. Of the Reſemblance between the Form [Page] and the Power of Religion, and therefore more apt to be deceived. Matth. 7. 15. Beware of falſe Prophets which come to you in ſheeps clothing, but inwardly they are ravening wolves. Simiae imitantur homines ſicut lupi canes, quibus ſimiles ſunt. Cyp. ad Job. Apes are ſomewhat like Men, and Wolves like Dogs, Silly Souls are much taken with ſuch ſhews, as children with gauds and gugaws. Col. 2. 23. Which—have a ſhew of wiſdom in will-worſhip and humility, &c.

2. Becauſe of the Rottenneſs of ſuch, who not only fail us, when we have moſt need, like water-brooks in Summer, Job 6. 15. but hurt us the more. Prov. 25. 19. Confidence in an unfaithful man in time of trouble, is like a broken tooth and a foot out of joynt. A broken tooth doth but pain a hungry man, chewing a piece of bread or meat; a diſlocated leg hinders a man from flying in time of danger, and if he make an eſſay, he is more tormented. They that have been ſeemingly our greateſt friends, have really proved our greateſt foes. None are ſorer perſecutours, then Formal Profeſſors; our Stories tell us, the husband hath carried a fagot to burn therewith his wife. Therefore liſten to that grave ſerious and ſeaſonable counſel, Mic. 7. 5. Truſt ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lyeth in thy boſom. For the ſon diſhonoureth the Father, the daughter riſeth up againſt her mother.—a mans enemies are the men of his own houſe. See Riber. loc. Parentes & propinqui credentium omnia jura ſanguinis & neceſſitudinis violabant, non ſolum odio novae Religionis, ſed ut periculum ſuum vitantes. No bands of Relation can hold them in, but they will diſcover themſelves to be Lyons and Tygers, &c. Who were they that had a hand in perſecuting Paul and Barnabas but the Devout women? Acts 13. 50. or Religious women, Beza & vulg. who were Jewiſh Proſelytes [Page] ignorant of Chriſt, and fit inſtruments to prevail with their husbands to drive away Paul and Barnabas.

Laſtly, This may comfort true Nathanaels in whoſe ſpirit there is no predominant guile, who (through free grace,) have the Form and Power of Godlineſs too, in ſome meaſure. I would not have my Sun ſet in a cloud. Let this Cordial be boxed up againſt the time of trouble and reproaches of ungodly men. Whatſoever venom graceleſs men ſpit in their faces, yet they may rejoyce in this, that they are not in this black Bill, but their names are written in Heaven, Luke 10. 20.

FINIS.

Information about this book

Title statement

The character of a formall professor in religion preached in two sermons at St. Chads Church in Salop, Jan. 11, 1661, on 2 Tim. 3, 5 / by Tho. Porter ...

Porter, Thomas, d. 1667.

Edition statement

1661

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-01 (EEBO-TCP Phase 1).

ID [DLPS]

A55491

ID [STC]

Wing P2989

ID [STC]

ESTC R12187

ID [EEBO-CITATION]

12591848

ID [OCLC]

ocm 12591848

ID [VID]

63963

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Early English books online.

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(EEBO-TCP ; phase 1, no. A55491)

Transcribed from: (Early English Books Online ; image set 63963)

Images scanned from microfilm: (Early English books, 1641-1700 ; 328:23)

Source

— The character of a formall professor in religion preached in two sermons at St. Chads Church in Salop, Jan. 11, 1661, on 2 Tim. 3, 5 / by Tho. Porter ..., Porter, Thomas, d. 1667..

Extent

[4], 39 p.

Printed for the author ...,. London :: 1661.. (Reproduction of original in Bodleian Library.) (Marginal notes.)

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