7. He that hath the form of godliness, uses also the means of grace, yea, all of them, and at all opportunities. He constantly frequents the house of God; and that not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress; and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form, as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation; who come into his house, it may be, gazing about, or with all the signs of the most listless, careless indifference, tho’ sometimes they may _seem_ to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep or reclined in the most convenient posture for it; or, as tho’ they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture and deportment, which speaks nothing else, but _God be merciful to me a sinner_. 8. To this if we add, the constant use of family-prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour: he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being _almost a Christian_, and that is, sincerity. III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And indeed, if we have not this, we have not Heathen honesty; no, not so much of it as will answer the demand of a _Heathen, Epicurean poet_. Even this poor wretch, in his sober intervals, is able to testify _Oderunt peccare boni, virtutis amore; Oderunt peccare mali, formidine pœnæ._[3] So that if a man only abstains from doing evil, in order to avoid punishment, _Non pasces in cruce corvos_,[4] saith the Pagan; there, _Thou hast thy reward_. But even he will not allow such a harmless man as this, to be so much as a _good Heathen_. If then any man, from the same motive, _viz._ to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good, yea, and use all the means of grace: yet we could not with any propriety say, this man is even _almost a Christian_. If he has no better principle in his heart, he is only a hypocrite altogether.