To the Right Honourable the Lady Elizabeth, Countefs of Bullingbrook.

Right Honourable,

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HE Form of Godliness is very common in thefe 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 Strength of God? But generally Men do, whatever they do, in their Own Strength, and that not only in Humane 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 Chritians, but alfo of forward Profeffors, being Ignorant what it is, to be Strengthned 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 Mans Wifdom, 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 Jesus Christ? How fem of thofe Chriftians are there, in whom is the exceeding Greatnefs of Gods Power, together with the effectual Working of it? But the Form of Godliness is now become, almoft the Covering of all Flesh. And in thefe Days of Light and Knowledge, it is accounted by all (that are not down-right Atheists, a great shame, not to feem to be Religious. And when Men, and Families, and Congregations are gotten into this Form, they think themselves both Safe and Happy, as being near the Suburbs of the Kingdom of God, and clofe Neighbours to the Saints. And this Form of Godliness, as it is of very eafie compliance with Flesh and

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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 Esteem 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 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 Chrift, and regenerate, not having the Spirit; that is, when they have a femblance of Holiness, but not the thing it felf: a femblance of Grace, retaining their Old Natures. And fuch Chriftians as thefe, perform Spiritual Duties with Natural Strength, Heavenly Duties with Earthly Strength, 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 fpecionfly and Plausibly, but there is none of Chrift nor the Spirit in the Duties. There is their own working towards God, which is faint and faithless, and not Gods 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 pleasing foever it be to a Mans felf, and of what reckoning Joever with others, who are like himself, yet is indeed of very Evil and Woful Confequence, whether we regard the Doing or Sufferings unto which this Form neceffarily engages.

For firft, when Men by occafion of this Form are called forth to do the Great Works of God, and yet are deftitute 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 Snail, their Works being too high for their Faculties. For Nature being strained 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 that fought that Glory which was not his own, at last lies dean in his own Shame.

Again, the Form of Godliness exposes a Man to thefe Evils that are incident to the faithful because of Godlinefs. Now when a Man hath the fame Evilswith the Faithful, and not the fame Power to support him under thofe Evils; when Men have the fame Evils in the Flesh, but not the fame Power in the Spirit, the Jame Burthens on their fhoulders, but not the fame Everlasting Arms underneath them, they fall Sadly and Defperately, to the Great Scandal of the Ways of

God.

However, if Men be not called forth to fuch Eminent Doings and Sufferings, and fo fcape fuch Manifest Difcoveries and Downfalls; yet the Form of Godliness hath this Evil in us, that it brings a Man only to the troublesome part of Religion, but not to the comfortable; it engages a Man in the fame Duties with the Godly, but Jupplies him not with the fame Strength; it involves him in the fame Bitterness of Flesh, but doth not furnish him with the fame Joy of Spirit. For as fuch a Mans Religion doth not reach above Flesh and Blood, no more doth his Strength and Comforts. And fo be 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 judge meanly of it, and to think it is a matter only of Singularity and Humour, and not of Power. Whereas when a Chriftian walks in the Strength of the Spirit, Doing and Suffering the will of God, beyond all Strength and Abilities of Flesh and Blood, the World oftentimes Wonders and Gazes at him, and many are. provoked to Glorifie God, who hath given fuch a Powerto Men.

For this Power of Godliness, among other things, bath these three Advantages. A 3

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1. It makes a Man do every Duty Strongly and Mightily. And whatever might take a Man off from his Duty, or diftract and disturb him in it, all falls to nothing before this Power. There is that Strength 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 shall neither turn to the right Hand nor to the left, but take straight fteps towards the mark set before him. No Fear, nor Favours, nor Frowns, nor Flatteries, nor Temptations, nor Infinuations, nor DeSigns of others, nor Ends of his own, can turn him aside. He carries fuch Strength in his Spirit, 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 Chriftian, should be prevailed against, God himself, who is that Power, should be Conquered, which is impoffible.

To Conclude, The Power of Godliness is the Doer of every Duty, in Gods Kingdom, the Subduer of every Sin, the Conqueror of each Tribulation and Temptation, the Life of every Performance, the Glory of each Grace, the Beauty of a Chriftians Life, the Stability of his Converfation, the Luftre of his Religion, his Great Honour and Excellency both in Doing and Suffering, yea it is the very Glory of God himfelf, 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.

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