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“ long deliver us from the body of this 6 death, and the God of peace shall in due 6 time bruise Satan underneath our feet.”
Whereas the formalist is altogether carnal; corruption prevails against reason and conscience; the flesh gives law; and every faculty of the mind, every member of the body, is a willing slave to its ufurped authority.-- Perhaps he has cunning enough “ to wash the outside ;" to refrain from those fins which would stain his reputation, and render him contemptible in the opinion of the world : But all the while he feels no hatred of sin in his heart; his conformity to the law doth not flow from an inward principle of holiness, but is purely an artificial thing, calculated to please others; and he cares for no more of it than is abfolutely necessary for attaining that end.
Thirdly, The power of godliness ennobles the soul with a holy indifference to all earthly things. The godly man is one whose treasure is in heaven: he hath feen through the deceit and vanity of this world, and therefore esteems it but dross
and dung in comparison of God, and things eternal: he is hastening to the promised land of rest, and will not eagerly contend for an inheritance in this wilderness, nor be greatly dejected when it is either with-held or taken from him. Faith hath so far annihilated this world, that it is become as nothing in his eye, and hath no bribe to offer, that is sufficient to seduce him from the service of his God, or the care of his precious and immortal soul, This holy indifference to earthly things, this divine elevation of sentiment and affection, is an eminent part of the godly man's character, and one of the most striking effects of the power of religion in his heart. The formalift may, no doubt, put on the appearance of this, he, too, may talk of his contempt of the world: but when a trying time comes, his hypocrisy and earthly-mindedness will soon difcover themselves; “ Demas hath forsaken “ me, (said Paul), having loved this pre6 sent world.” Affliction, and especially perfecution for the sake of Christ, makes a wide and visible distinction betwixt the
truth of grace, and all the counterfeits of it. This is a test which the formalist cannot stand: the predominant interest must then appear, and can no longer be concealed. In that day, all mere speculations about religion vanish; nor can any thing fupport the sufferer but what he firmly believes and feels in his heart. The unsound professor may look big for a while, and part with many leffer things: but when matters are brought to this crisis, “ Sell all " that thou hast, and take up the cross;”' renounce every present sensible enjoyment for the sake of distant invisible blessings; then he must throw aside the mask, and confess that the world is fupreme in his heart, and that heaven was never valued by him but as a secondary good, which he wished to have in reversion, when he could keep his hold of this earth no longer..
Fourthly, The soul that is under the power of godliness hath a vehement thirst after the enjoyment of God himself. It is God in Christ whom the godly man seeketh in the ordinances of religion ; either to know more of his will, or to have nearer
communion with him, or to receive from him fresh supplies of grace, for cleansing and quickening and comforting his soul. These are to him like the tree into which Zaccheus climbed up that he might see Jefus : and he useth them only for that end. Doth he go to the fanctuary? it is, “ that “ he may behold the beauty of the Lord, “ and inquire in his temple.” Doth he approach the altar ? it is, that he may meet with “ God his exceeding joy.” “ As the “ hart panteth for the brooks of water, so “ pants his thirsty longing foul for God, “ even the living God;" and he always prefers “ the light of his countenance” to the greatest increase “ of corn and of wine," or whatever else this earth can afford. Now the formalift is an utter stranger to these exercises of the heart : he feels no anxiety after communion with God: he prays, but never troubles himself with inquiring if his prayer is accepted : he goes to church, not that he may wait upon God, or receive fpiritual nourishment from the word preached; but merely to gratify his curiosity, and to get some addition to his
stock of notional religion : he grows weary of the necessary bread of life: he loaths that dry manna, and reckons every Sabbath and sermon loft, in which he is not amused with variety and change. In short, he looks upon the duties of religious worship merely as a talk imposed upon him by an arbitrary master, who is too strong for him to contend with; and therefore he performs them for his own safety, and is always glad when they are over, and thinks that God hath nothing more to require at his hand. · Once more, in the fifth place, The power of godliness is manifested by a stedfast course of holy living, by an uniform and unreserved obedience to all God's commandments. I observed, in the entrance, that godliness is the subjection or devotedness of the soul to God himself: and in vain do we pretend to this, if we object against any of his laws; for the Apostle James hath assured us, that “ whosoever “ shall keep the whole law, and yet offend “ in one point, he is guilty of all."- " It
Şc is not the calling Christ Lord, Lord, but :"the doing the things which he says,” that