TH

HE form of Godliness is very common in these days of ours; but the power of it is very rare. How

few perfons fhall we find in the visible church who live and act in the ftrength of God? But generally men do whatever they do in their own ftrength; and that not only in human things, but in divine. How feldom do we fee, either in Ministers or Chriftians, in the discharge of their duties in their feveral places, more than the power of men? The greatest part by far, not only of those who are called Christians, but also of forward Profeffors, being ignorant what it is to be strengthened with might in the inner man, according to the glorious power of the great God. How little is there, among all our plenty, of that preaching, which is not in the plaufible words of man's wisdom, but in the demonftration of the Spirit, and power? How few congregations, among the many that are in the kingdom, are gathered together in the spirit and power of our Lord Jefus Chrift? How few of those christians are there, in whom is the exceeding greatnefs of God's power, together with the effectual working of it? But the form of Goli

B 2

ne's

nefs is now become almost the covering of all flesh; and in thefe days of light and knowledge it is accounted by all, that are not downright Atheists, a great shame not to seem to be religious. And when men, and families, and congregations, are gotten into this form, they think themfelves both fafe and happy, as being near the fuburbs of the kingdom of God, and close neighbours to the faints. And this form of Godliness, as it is of very eafy compliance with flesh and blood, in this particular, in that according to this, men only make their actions new, retaining ftill their old natures; fo it is alfo of great credit and efteem with carnal gofpellers. But the spiritual man judgeth all things, and yet he himself is judged of no man: and he being partaker of the power of God himself, can in fome measure difcern both the prefence and the want of it in others, both which he knows in his own experience.

Now this form of godliness is, when men are godly without God, and anointed without Christ, and regenerate, not having the Spirit; that is, when they have a femblance of holinefs, but not the thing itself; a femblance of grace, retaining their old natures. And fuch Chriftians as these perform fpiritual duties with natural ftrength, heavenly duties with earthly ftrength, the works of God with the power of men. In the religion of these men, there is the outward duty done, and it may be very fpeciously and plaufibly, but there is none of Chrift nor the Spirit in the duty. There is their own working towards God, which is faint and faithlefs, and not God's own working in them towards himself, which is lively and mighty. And all the religious acts they do are only their own operations, and not the operations of God in them.

This form of Godliness, how pleafing foever it be to a man's felf, and of what reckoning foever with others who are like himself, yet is indeed of very evil and woful con

fequence;

lequence, whether we regard the doings or fufferings unto which this form neceflarily engages.

For first, when men by occafion of this form are called forth to do the great works of God, and yet are destitute of the power of God, their duties are above their strength, and their strength bears no proportion to their duties. And fo fooner or later meeting with difficulties, they faint, and languish as a fnail, their works being too high for their faculties. For nature being ftrained above its power, and offering at that which is beyond its abilities, by degrees grows weary, and returns to its old temper again: and he which fought that glory which was not his own, at laft lies down in his own fhame.

Again; the form of Godliness expofes a man to thofe evils that are incident to the faithful because of Godliness. Now when a man hath the fame evils with the faithful, and not the fame power to fupport him under thofe evils; when men have the fame evils in the flesh, but not the same power in the Spirit; the fame burdens on their shoulders, but not the fame everlasting arms underneath them; they fall fadly and desperately, to the great fcandal of the ways of God.

However, if men be not called forth to fuch eminent doings and fufferings, and fo escape fuch manifeft difcoveries and downfals; yet the form of Godliness hath this evil in it, that it brings a man only to the troublesom part of religion, but not to the comfortable; it engages a man in the fame duties with the godly, but fupplies him not with the fame ftrength; it involves him in the fame bitternefs of flesh, but doth not furnish him with the fame joy of fpirit. For as fuch a man's religion doth not reach above flesh and blood, no more doth his strength and comforts. And fo he performs duties at a low rate; yea, and his bare and empty form cafts a black vail upon religion, and utterly obfcures its beauty and glory, and makes the world

B 3

world judge meanly of it, and to think it a matter only of fingularity and humour, and not of power. Whereas when a Chriftian walks in the ftrength of the Spirit, doing and fuffering the will of God, beyond all ftrength and abilities of flesh and blood, the world oftentimes wonders and gazes at him, and many are provoked to "glorify God, who hath given fuch power to men."

For this power of Godliness, among other things, hath these three advantages: (1.) It makes a man do every duty ftrongly and mightily. And whatever might take a man off from duty, or diftract and difturb him in it, all falls to nothing before this power. There is that ftrength in each duty, performed by the power of the anointing, which declares it to be the operation of God himself in man, and nothing else but the very power of God, that is, Jefus Chrift himself, in action in us.

(2.) It makes a man inflexible in the ways of God, that he fhall neither turn to the right hand nor to the left, but take straight steps towards the mark fet before him. No fears, nor favours, nor frowns, nor flatteries, nor temptations, nor infinuations, nor defigns of others, nor ends of his own, can turn him afide. He carries fuch strength in his fpirit, as he can never be bended; and fo far forth as he partakes of the power of God, is as unmoveable and unchangeable as God himself.

(3.) It makes a man invincible by all evils and enemies: because all the power against him is but the power of the creature, but the power in him is the power of God. And the power of God eafily overcomes the mightiest power of the creature, but is never overcome by it. And if this power in a Christian should be prevailed against, God himself, who is that power, fhould be conquered; which is impoffible.

To conclude: the power of Godliness is the doer of every duty in God's kingdom, the fubduer of every fin, the

conqueror

conqueror of each tribulation and temptation, the life of every performance, the glory of each grace, the beauty of a Chriftian's life, the stability of his converfation, the luf tre of his religion, his great honour and excellency both in doing and fuffering; yea, it is the very glory of God himself in the church of God: for by faith the Lord arifes on us, and by this power of Godliness his glory is feen upon us.

These confiderations, RIGHT HONOURABLE, moved me to difcourfe of the power of the Holy Spirit coming on all Christians, Minifters, and People. And befides the importunity of fome other friends, your HONOUR's earnest defires of these notes hath especially prevailed with me to publish them. Not that I am worthy to publifh any thing, but that the truth of God is worthy to be published, be the inftrument never fo mean and unworthy. And although I well know the doubtful fuccefs of fuch undertakings as these, yet in this matter I am not at all careful; being most willing to be bound up in one condition with the truth of God, and to have with it the fame common friends and enemies. Besides, if Chrift dwell in my heart by faith, I carry in my bofom already my reward; out of whom, I neither regard praise or difpraise, good or evil. Now I was bold to prefix your HONOUR's name to these notes, because defire of them hath made them yours; and also your many noble favours are a strong and continual engagement for me to ferve you, according to what God hath made me. Especially I remember your extraordinary compaffion and bowels towards me in the day of my deepest distress, when my foul drew near to the pit, and the shadow of death fat upon my eyelids, and I had not the least drop of comfort either from earth or heaven : Your HONOUR then fhewed me the kindness of the Lord, and encompaffed me both with your pity and goodness, though then, through bitterness of fpirit, I tafted it not. Where

your

B 4

fore