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 and Rosse.

CHAP. IV. 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. Pretend∣ed Alleviations of our Guilt herein removed. Sect. 5. A Corroborative of the former Proof. Sect. 6. Some Reflections on the publick 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 publick Manners, I must here desire none be offended, if I spare no Party of those who pretend to Godliness. The Faithfulness I ow to the Souls of men, besides the nature of my Design, will not per∣mit I should: Neither let any man judge me censorious, uncharitable, or ill-natured, either in my under∣taking or way of arguing: I only avow plain matter of fact, noto∣rious in the sense of all serious and judicious Christians, and inser from thence, what if Scripture be true, and such Notoriety admitted, is un∣deniable: 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 mens Lives, of advancing Godliness, and preventing the Ruin of immor∣tal

Souls, for whom Christ died, and to whom he has been preached. And as I my self take not upon me, to censure any man in particular, so let not any Reader unskilfully or uncharitably apply that to others, in judging them to be the men meant, which was design'd for each man to judge himself by. I teach not, nay, in the Name of God, I forbid, men to judge one another; and in the same Name I require and conjure them not to flatter themselves. 'Tis better to see my self guilty of a meer Form of Godliness and denying the Power of it, at present, and while I may redress it, than that the whole World, as well as my self, see it one day, to my own irrevocable and ir∣remediable consusion. Having given here these Cautions, I will now be plain.

§. 2. We said above, varying a little the Apostles Words, for per∣spicuities 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 o∣pened the most usual Pretences, Claims and Practices by which a Form of Godliness has been, or per∣haps can be set up and maintained: And whereas there are a sort of idle, easie and (too commonly) loose peo∣ple living amongst us, which are, by Courtesie of the Country, called Christians, and are contented well enough with the Name, never troub∣ling themselves what Christianity means (they would perhaps have been as much Mahumetans, had that been the Religion of the Country, as they are Christians) we will not at present concern our selves with these: But taking to examination the Case of them, who seem to look upon Religion as a matter of mo∣ment 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 consti∣tute a Form of Godliness, and see, e∣ven fairly judging, if those give us not, as far as man can see the com∣pass, or ne plus ultra of their Reli∣gion.

Suppose we then a Professor in his own thoughts well, and indifferent∣ly according to the rate of common people, to understand Religion, and as his Genius, Inclination or Inte∣rest perhaps leads him, to have ad∣dicted himself to this or that Church (as we speak): If now he shall be zealous for the way, or distinctive Opinions, of that his Party, does he not look upon himself, is he not look'd upon by many others, as a fairly accomplish'd Christian? I do not yet say many particular persons have no more Religion than this

comes to; but I do demand, Does not this suffice to pass one for a modern Godly man? And does not common Experience every day ve∣rifie 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 scanda∣lous Sins, (though he be inwardly fraught with others of a cleanlier na∣ture, at least, in some mens eyes) not sorting himself therefore with men of an ordinary conversation, but kee∣ping close to those of his own stamp, and crying out of the Lewdness of the world, such an one shall soon be vogu'd for an eminent Saint, Good God! how great a multitude go no farther? I do not here say, This or That man is meerly such as I have described: I am not therefore guilty of censoriousness: I am yet only putting these things to mens Con∣sciences; let them judge whether they are such or not: If they are, I produce their Consciences as Wit∣nesses

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 re∣putation 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 Scri∣pture 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 fals∣ness, juggling, pride, malevolence to the sar greatest part of their Christi∣an Brethren, with many like known Sins (at least against men) which are utterly inconsistent with an uni∣form, conscientious Christian Pra∣ctice.

Amongst another sort, let a man be but outwardly agreeable to the Ecclesiastical Laws and Orders, let

him duly frequent his Parish Church (which it were to be wisht all would do, for though this be far from be∣ing 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 whol∣ly) 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, in∣to which it has pleased God to cast him (though it would grieve a man to see many times how preposte∣rously and indiscreetly even some honest mens Zeal acts) who ordi∣narily of the same Church will deny such person to be a Christian of a ve∣ry good rank? And truly I must not say but that men of this Character are neerer the Kingdom of Heaven,

in my judgment, than those of that before described: For here is much real Virtue, which, because suck'd in with Christianity and by Christian Education, I dare not call, as some in an ill sense do, purely moral or natural virtue: And yet I must con∣fess, it may so come to pass, that here also, as well as in the case I have censured worse, may be no∣thing beyond a Form of Godliness: and God knows, how often does it so come to pass! Let it but be con∣sidered seriously how vastly short or different all these Qualifications mentioned are from a due under∣standing and cordial belief of Christi∣anity, 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 God∣liness, as has been above set forth.

To be free, and speak out how matters stand, as well with the pro∣sessing multitude, of the Dissenters,

as of the conformable people; When a Minister comes to talk home to either, of examining all actions by the Evangelical Law, of allowing a mans self in no known sin, no not in the most cleanly, fashionable or our most beloved ones, they shall many of them stare and wonder at him; and, if they understand him, be apt to ask, Do you pretend there are any such men alive? Is not this a pitch of perfection for another state? Tell them further, That, be∣sides 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 Salva∣tion, know this to be a sad truth. God forbid, but that I should think, even amongst ordinary plain people there are diverse who can give a

better account of themselves; and many more, who understand, and have a sense of a great deal more than they are able to express: but that will easily be discern'd by any prudent persons, who have to deal with them in their spiritual concerns: Notwithstanding I still insist upon this, that there is no one of Expe∣rience, Judgment, and Sincerity in the Work of the Ministry, but will confess things generally stand as I have stated them: It is the great complaint in which we all joyn, and under the apprehension of which we mourn, that the sense of God and Religion is grown a very rare thing in the world. This then be∣ing admitted as a truth (as, upon common experience, considering particularly the practice and state of the Age, it must be) that even the generality of those who profess to be concern'd in Religion (or to make Religion a great part of their business in life) are only imployed

in some outward Offices and parts of it, or haply some empty preten∣ces 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 me∣thods by which Godliness obtains power over men, it follows, That the great business of the generality of men in the matter of Religion at pre∣sent is, fairly to raise and maintain a Form of Godliness; which was the first part of the Charge.

§. 3. And from the same Evi∣dence, the Second Part is is most ea∣sily conclusible: For if common and sad Experience speak the gene∣rality of those who profess Religion to be of such temper, as said, and that there be on all hands few (com∣paratively) who have a real sense of Godliness, certainly few there needs must be, who are careful to live con∣form 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 multi∣tude of Professors on all hands, as above, very few (comparative∣ly) understand what a Christian Frame and Spirit mean, and, we will add, as little value it; if fur∣ther, they understand not the ways of getting or keeping the same (all which are partly evident before, partly consequent upon one ano∣ther) then must the getting and keeping such Spirit be the Care and Exercise of very few (comparative∣ly): forasmuch as it cannot be con∣ceived, men should make that mat∣ter of their Care and Exercise, which they neither understand nor value. Nay (which reduces the paucity yet to a narrower compass) too ma∣ny of those, who have knowledge enough to qualifie them for this temper, are wanting in their dili∣gence, both to get and keep it, that

is, they maintain not a constant and conscientious endeavour of Conformi∣ty to the Christian Law.

Wherefore the gaining and keep∣ing 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, ap∣pears to be sadly verified in these, The generality have a Form of Godli∣ness, but deny the Power of it.

§. 4. I know it will be pleaded, in mitigation of this guilt, that much of it is due to Ignorance; for so, it will be said, it has been argued in the Proof. Now it will be hard to plead mens Ignorance to be matter of such dreadful Guilt, when Igno∣rance ordinarily imports rather In∣firmity.

I answer hereto, though I made use of the multitudes ignorance in Spirituals, as what seemed to me the most obvious convincing argu∣ment

to prove the Age generally ve∣ry guilty of Formality; yet it will not follow that all the Formality of the Age, much less all the Sin that ac∣companies and flows from it, pro∣ceeds from Ignorance. There has been enough said above, of oppres∣sing Conscience, overpowering its di∣ctates, and holding the truth in un∣righteousness, to take off such trifling excuses and extenuatory Plea's as these.

Besides, though it were admitted, most of our Formality did come from the peoples Ignorance; yet the Que∣stion will be, Whose fault is that Ignorance? These very persons we charge, have knowledge enough to set up and maintain a Form of God∣liness. 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 Salva∣tion, appeared [or been made mani∣fest] unto all of us? Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godlily in this present world? Can there be found on Earth such an Enemy to the empty Form of Godliness, or such an instrument to convey the Power of Godliness into mens Hearts, as the Gospel? If we are ignorant therefore, and, being ignorant, for∣mal and sensless in to the bargain, the greater is our Sin: Our Igno∣rance is, and needs must be, volun∣tary and chosen: so must our unbe∣lief, our heedlesness, our unconcerned∣ness, our formality and our very de∣nying the Power of Godliness: And whether we have run into this guilt through sloth and negligence, or per∣verseness and obstinate design, it is but reflecting on what has been a∣bovesaid,

and inquiring into our own Consciences answerably, and we may fitly take the measure of our stature in sin.

§. 5. Indeed so far have I been from straining truth, in setting forth the guilt of the present Age in this case, that the numbers of those who are guilty are greater than has yet been represented: I have been able to conclude the Charge just, consider∣ing only that portion of men who amongst us seem to make Religion somewhat of their business and con∣cernment: But how great a part may we find within the pale of the Church, who indeed call themselves Christians, at least are content people should reckon them in to the common number of those, that profess the Religion of the Country, whom truly any man vers'd abroad in the world, would not account, by their manners, to be so much as civil Turks or Heathens. In truth, as the world goes, we must acknow∣ledge

within our bowels three rates of Christians: We have first Christi∣ans only in Name; We have, second∣ly 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 ag∣gregate 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 Pow∣er) to be so far the greater number, that we have in comparison of the other, as I apprehend, justly stiled them the Generality; so ample a majority, God knows, do they ap∣pear to be! Now though it may be judged, we cannot, with the strict∣propriety, 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 safe∣ly avow, they do deny the Power of

Godliness. If then we add this number to that former Generality we found guilty, How great amongst us will be the total of those who deny the Power of Godliness?

§. 6. Those who think this too severe, I desire with me seriously and ingenuously, without any thing of partiality on the one hand, or of ill-natur'd rigour on the other, to consider a little the publick manners: And we'll begin with the publick De∣votions. Such, who are most serious in the Worship of God, full well know, that for the main they appear out∣wardly 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 Assem∣blies: 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 no∣thing 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 Ser∣vice, for which all our people gene∣rally pretend great Reverence (and it were to be wish'd they would all judiciously pay it) consists of divers excellent and admirably contrived pieces: Now first, as to that part of it, which is properly and strictly Prayers: this indeed perhaps the generality shall repeat (too often heedlesly mutter over) after the Minister; with what understanding appears (commonly) by their re∣peating

what they should not (the Ministers part, Absolutions, &c.) as well as what they should: I will not speak of their idle gazings, and o∣ther vain actions (too plainly utter∣ing the abundance of their Hearts) while their Lips are going. Then, the Lessons serve for intervals of whispering or observing Strangers, or their Neighbours Habits, passing Complements, &c. The Hymns and Anthems too generally are attended to meerly for the Musick; and af∣terwards somewhile, the business is admiring and extolling the Compo∣sition, or passing sentence on the Performers, Organ, or the like: Then for the Sermon, it is scarce well be∣gun before some have plainly and designedly composed themselves to sleep; Another sort are employed in censuring and haply ridiculing the Preacher, in idle Discourses, mu∣tual Caresses, not refraining some∣times Laughter and Sports, not to say downright Buffonry: Let none

here misconstrue me; I censure no∣thing 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 amend∣ment, expose, mens lewd abuse: In plain terms, I beseech some sorts of people, even for Gods sake, that they will make a difference betwixt a Church & a Playhouse, betwixt Gods Worship & an Opera; If Religion pre∣vail not hereto, methinks good Man∣ners should: Were a person deliver∣ing an Errand, nay it may be but telling a set story to a private num∣ber of men, it would be look'd upon as an affront, should here two or three, or there as many, be whisper∣ing, laughing, or otherwise enter∣taining of themselves than by at∣tention: Certainly he who reads the Scripture, he who preaches it, comes to the World upon the most

solemn errand in the world: Pardon therefore the Language; Let men be Civil to God Almighty,

I may not here conceal, that it is very suspicious, a multitude come to Church with no other ends than those of Vanity and Divertisement, if not worse; Their strange Dresses, their garish Attire, fitter for per∣sons whom I will not name than such as come to a Christian Assem∣bly; in a word, the whole Garniture and all Accoutrements they come with, many, I mean, even of both Sexes, are such as bespeak them still to study, not to have renounced, the Pomps and Vanities of this wicked world: Would a modest Heathen go more lightly arrayed to their Shews and Games, than many peo∣ple 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 o∣ther way, either of redressing them, or not being (at least through con∣nivance,

and a kind of base silence) guilty and a partizan in them.

And if this be the state of things at present, in too many, of our most solemn Assemblies for Divine Worship, which, consisting of more choice and cull'd people, must needs have ever in them some numbers, who are grave, serious, judiciously (and no doubt piously) intent, who therefore cannot but by this their demeanour conciliate somewhat of Reverence to the publick Actions, and keep up therein a face of Religion; What then may we expect to find in the Streets and places of common congress for the ordinary business of Life, for dealing, buying, selling, and such like Treaties? What in our Houses, at our Tables and Enter∣tainments? What at Meetings de∣signed meerly for Pleasure and Jol∣lity? Alas! here not so much as a face of Religion very often appears: But on the contrary, Good God! what Swearing, Damning, most dis∣mal

and newly invented Execrati∣ons, as if men were afraid they could not bring themselves and o∣thers to Hell soon enough? Again, What Rioting, Excess of Drinking, what Chambering, Wantoness, glo∣rying in Sin, making provision for it? What trepanning Innocents into Sin, reproaching Sanctity, scoffing at all Religion and Religious? These things are too grosly observable a∣mongst some; Amongst others, what sly Falsness, what studied Dissimula∣tion, Malice, Treachery, Slanders and (where Slanders will hardly stick) Calumnious censures and jea∣lous suspicions dropt? On most hands, God knows, here is so much denying the Power of Godliness, that to good eyes there is little visible, which will well pass for a Form.

I have thus now viewed, and not unjustly represented the publick manners (for much more might have been said with truth) both in sacred and common transactions: All being

put together and weighed, and it being also considered, that without Reformation (whatsoever God at present does for us, or however we may for the future flatter our selves) nothing but publick Ruin, or an overflowing Scourge, can be the end of these things; I will pro∣fess, that I cannot think any rea∣sonable person will judge either my Charge or Proof to have been too severe.

§. 7. But I will withal desire, that it may be remembred (what has now been, not seldom, suggest∣ed) that the Design of these Papers is not fruitlesly to accuse and brand the Age, much less to gratifie a cen∣sorious or ill-natur'd humour, in in∣veighing at any thing unpleasing to me therein, but only to stir us all up to judge our selves, that we may not one day be judged and condemn∣ed of the Lord; to awaken such a∣mongst 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 Drowsie Evil our Nations 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 untouch'd, name∣ly, first, to represent how little satis∣factory 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 compleating the whole.