The travels of True Godliness: from the beginning of the world to this present day. In an apt and pleasing allegory. Shewing what True Godliness is, also the troubles ... he hath met with in every age. Together with the danger and sad declining state he is in at this present time ..

^

\\( '

■At'

L : THE-

TRAVELS

O F

TRUE GODLINESS:

From the beginning of the World t®
this present day.

In an afit and pleasing Ai;LEGORY.

Shewing what True Godliness is, also the
Troubles, Oppositiohs, Reproaches, and
Persecutions, he hath met with in every
age. Together with

The Danger and Sad declining State he is in
at this present Time, by Errors, Heresies
and Ungodliness, or open Prophaneness*

By benjamin REACH.

-«i»®«M»

KEW-YORK:

PUBLISHED BY EVERT DUYCKINCK*

PEARL-STREET.

1811.

«, DUNCE ^ PRIK7.

#

small histories published
By evert DUYCKINCK.

History of Algiers.

Andre's Narrative.

Bunyan's Grace Abounding;.

Barron Trenck.

Black Bird, a song-book»

Burrough's Life.

Book of Knowledge.

Cynthia, a Novel.

Columbus* Voyages.

Coopers History of N. America*

Dream Dictionary.

^sops Fables.

French Convert.

Farmer's Daughter.

Life of Paul Jones,

Letter Writer.

History of Witches.

Noble Slaves.

CEconnomy of Life.

patriot's Monitor.

Russel's Sermons.

Slnbad the Sailer.

Journey to Jarusalem.

Valentine and Qrsan. &c. &c. &c.

THE

TRAVELS
TRUE OODLINESS.

CHAP. I,

Shelving ivhai True Godliness z.5, as also hih
Pedigree, Original, and Antiquity.

TRUE GODLINESS bein^ of late (as welt
as in former days) become so great a
stranger t© most men, and indeed not known
but by very few in the world, I shall in the
first place before I treat of his Travels^ and
of the entertainment he meets with where
he comes, give you a description of him ;
and the rather because many persons, I per-
ceive, are subject to so great an error, as
to take Morality for him : also, some tak©
Counterfeit Godliness for him ; and others
•ut of ignoranee (to say no worse) rail and ig-*
A2

jg wnE TKATILS 07

liominiously call and abuse hiwi by the names
pf Singularity, Stubornness, Pride, and Re-
bellion, as if he were not fit to live or have a
beingin the worldj he being rendered a snake-
bate, a seditious and common disturber of ail
kingdoms, cities, towns and villages, where«
soever he comes and is entertained ; yea,
»uch a factious and quarrelsome companion
that he is indeed the only cause and stirer-
Up of all those unliappy differences, divi-
sions, troubles and miseries that are this day
in the world. This being so, I conclude-
that it is more necessary than to take off that
©Id mask or vizor, which his implacable
»eighbors have put upon him, and clear him-
-selfoithose foul and unjust slanders, and cur-
bed reproaches of the sons of Belial; that so
he may appear in his own original, primi-
tive and spotless iniaocency, that none may
fee afraid of him, orbe unwilling to entertain
Jiim, nor ashamed to own him, and make him
their bosomx companion.

Godliness described. Know ye thereforCi^
in the first place, that Godliness consists ia
the true and right-knowiege of divine truth*
©r fundamental principles of the Gospel ;
which all men ought to know and be establish-
ed in, that would be saved. Without contro-
njersy great is the mysterij of Godliness. God
manifested in the fleshy jiistifcd in the ^piriii

*rRUfi GODLINESS, T

seen of angels-^ fir cached unto the Gentiles,
believed on in the world, and received u}i to
G/orr/. Tim. iii. 16. These g-reat truths of
the Christian religion are called Godliness,
Many men conclude 'tis no matter what faith
or principles they hold and cleave to, provid-
ed they do but live a sober and honest life, do-
ing unto all men as they would be done unto;
supposing that the whole of religion and God-
liness consists in these things : but alas !
they are mistaken ; Godliness is another kind
of thing than they imagine ; it is impossible
to receive or entertain True Godliness,whilKt
we shut out of doors the essentials of the
Christian religion ; and instead thereof em-
brace superstition, error and heresy, there
being damning principles as well as damnr
ning practices, 2 Pet. i. 2. 3.

Now, shouid any demand farther to heay
more particularly whatthose principles of di-
vine truths, or fundamentals of the Christian
Faith be, which ara the essentials of True
Godliness.

1. I answer. That there is One eternal,
infinite, most holy, most wise, just, good
and gracious God, «r glorious Dciiy, sub-
sisting in Three distinct persons, the Father,
the -Sow, and the Holy Ghost ;.-dr<d these
TUree are One, that is, Oae iu essences

8 THE TRAVELS <yt

2. That this God out of his great love an<l
5:oouness, hath bestowed upon, and given to
his people, one sure, eertain and infallible
rule of faith and practice, viz. the Noiy
Scri/itiires, by which they may know, not
only, that there is a God and Creator, but of
the manner of the creation of the world, and
of all things in heaven and earth, in six
days ; together of his design, end and pur*
pose, or reason, or cause, wherefore he made
all things ; and also to shew them how Sin
came into the world, and what righteousness
it is which God's holy nature requires, to
their justification, or discharge from the
guilt of all sin, viz. by a Redeeajer, his owa
Son, whom he sent into the v/orld ; and that
there is no other rule or way to know these
things, so as for men to be saved, but by
revelation, or the sacred records of the ho-
ly scriptures only. And that the mystery of
Salvation lies above human reason, and can-
not be known by the light in men.

3. That our Redeemer, the Lord Jesus
Christ, who is substituted the surety of the
New Covenant, and only Mediator betwixt
God and man, is truly God of the essence of
the Father, and truly man of the substance
of the blessed Virgin Mary^ consisting of
these t\ro natures in on* person : and that

TRUB GODLINESS. 9

redemption, peace and reconeiliation, are by
this Lord Jesus Christ alone,

4. That justification and pardon of sin is
alone by that full satisfaction the Lord Jesus
Christ made to God's justice ; and that his
perfect obedience (in doing what the law re-
quired, and in his suffering what our sins
deserved) is imputed as that complete right-
eousness to all that believe in him ; which-
righteousness is apprehended by faith alone,
through the Holy Spirit ; by which a sinner
is first apprehended by Christ, before h«r
can apprehend and receive him.

5. That all men must be renewed, rcr
genei'ated and sanctified by the Holy Spirit,
which are, or can be saved.

6. That there will be a resurrection of
the bodies of all men at the last day, both of
the just and unjust.

7. That there will be an eternal judg-
ment, or that all shall be brought to the Tri-
bun^il of Jesus Christ in the great day, and
give an account for all things done in the
body ; and that there will be a future state
of glory and eternal happiness of all true
believers, and of eternal torment and misery
of all unbelievers and ungodly persens, who
live and die in their sins.

10 THE TRAVELS OF

Now, I say, in the true knowledge and
belief of thasc principles [which compre-
hend to fundamentals of true religion or the
Christian faith] does True Godliness con-
sist, as to his essential part.

So that whosoever have not received, and
did not stedfastly believe this holy doctrine,
they have not received [hut are ignorant of]
True-Godliness, forasmuch as a thing or per-
son cannot be, where any essential part of
that thing or person is wanting. But,

Secondly, Godliness, as to his inward and
more hidden parts and power, is a holy con-
formity to these sacred and divine principles,
which natural men understood not. True
Godliness consists in ihe light of supernatural
truths and life of grace, God manifesting
himself in the light of those glorious princi-
ples, and working the life of supernatural
grace in the sou! by the Holy Ghost : it con-
sists in the saving and experimental know-
ledge of God and Jesus Christ; in having
all the evil qualities of the soul removed,
and heavenly habits infused in their room :
or in a gracious conformity, disposition, and
affection of the heart to Gods cleaving to all
truths made known to us, finding the power-
ful influences of the gospel and spirit of
Christ upon us, whereby our souls are bro^t

TRUE O0DLIJIES5* 13

human artifice to paint or ordain him, or any-
ways to illustrate or set off his beauty, and
sweet comeliness of his countenance : for
there is nothing defective as to his evange-
lical and apostolical form, as he came out of
his Great Creator's hands. And as there is
nothing from head to foot that is superfluous,
more than needs, or might be spared, so
every line and lineament, veins, nerves, and
sinews of him are in such an exact and ad-
mirable order placed, that to his beauty-
there can be no addition. Every one there-
fore that goes about to take from, add to, or
alter any thing, touching the form of True
Godliness, mars instead of making, and de-
files instead of beautifying. Besides, God
hath strictly forbid any thing of this nature
to be done : no man is to set up his post by
the Lord's post. Add thou not unto his ivord^
lest he refiro-ue thee, and thou be found a liar.
Prov. XXX. 6. viz. by fathering that upon
God which is none of his. Do not the papist&
call thjose superstitious and vain ceremonies
used in their church, by the name of God's
worship ? And v/hatis this legs than the put-
ting a lie upon him ? Besides, it reflects upon
the wisdom of God, to attempt to change or
^ter any thing of the form of Godliness, a&
if he did not know best how, and in what
B

1.

34 THE TRAVELS OF

way, or after what manner he himself would
be worshipped ; hut must be beholden to
man for his help, wisdom, and rare contrir
vances, touching many things that are by
the papists called decent and necessary. Al-
so doth it not reflect upon the care and faith-
fulness of God, insomuch that he should not
himself take care to lay down in his blessed
word many things which are very necessary
to be added to the form of Godliness, which
weak man's care and wisdom is fain to sup-
play !

Therefore, from hence all may perceive,
that TrueGodliness never alters his physiog-
nomy, nor changes his countenance : he is
the very same, and not altered in the least
from what he was in the primitive times ;
nay, and there is indeed nothing in the
world he hates more than those pompous
garbs, superstitious vestments, and other
fooleries, that are used in the popish church;
as ci'ossi?7g-6'i chrisojns salt^ s/iittle^ oil and ho-
ly nvatei'^ with divers other ridiculous cere-
monies, which are so numerous, they are too
tedious here to reckon up ; therefore take
heed you do net take the counterfeit form of
Godliness for the true form ; for as there is
aceunterfeitGodliness, so there is a counter-
feit fofm of Godliness,which the counterfeit

TkUE GODLINESS. l5

6r false Godliness always wears. It is als©
needful to note one thing more, lest you are
deceived,viz. you must be sure to receive the
power of Godliness with his form; for his
form without his inward life and power,
will do you no good : it is» but as the body
without the soul, or the shell without the
kernel, or the cabinet without the jewel.
Neither ought any to slight his form, for you
may remember what the Apostle speaks of
the for 711 of doctrine-, 'Rom. vi. 17. And of
the form of sound rjords ; for as the true
faith must be held fast, so must the profes-
sion of it also. You may, 'tis true, meet with
a shell without the kernel, but it is rare to
meet with a kernel without the shell.

The Pedigree of Godliness. Having thus
briefly given you the description both of the
inside and outside power b.yA form of True
Godliness, we shall proceed to treat of his
pedigree, and shew you whose offspring he
is. You, by his name, may easily read from
whence he descends, and learn what a noble
parentage he is of: he is indeed high-born,
the great and glorious offspring of the Lord
Jehovah, the Almighty Prince of Heaven and
earth, the King of Kings, the Lord of Lords,
the universal Monarch of the world whose
kingdom ruleth over all. And at this is his

16 THE TRAVELS OF

noble extract and renowned descent, so likc-
v/ise he is always in high esteem and favour
with his prince; for tlicre is none, no not
one in heaven or earth, tliat he loves and
takes more delight in, than inTrucGodliness:
nor is there any indeed more like him, or
does more lively represent him in all the
earth ; for he bears his express, sweet and
heavenly image : yea and such a venerable
respect and gracious esteem hath he of him,
that those v/ho love him, he loves ; those
who hate him, he hates ; those who receive
him, he receives ; and those who reject him,
he rejects ; where he comes to dwell, there
God, Christ, and the Holy Ghost dwell.

The Antiquity cf Godliness. Godliness is
of great antiquity : nay, according to the de-
scription we give you of him, ir^ the first
place, we may well say, he is without begin-
ning of days, for Truth (for sometimes he
bears that name) dwelt in God from ever-
lasting, though in time manifest or made
known to men, and that in divers wnys and
manners, according as God in wisdom saw*
good. But if we speak of his antiquity, in
respect of his dwelling here below, the first
man that knew him was Adam ; who^ v/hilst
he stood in the state of innoccncy, enjoyed
some part o-fhis Bvvect company, but by the

I'RUE GODLINESS." lY

malice of a great and potent enemy he was
abused, and his image so defaced and marred
that he forsook his habitation, which was the
ruin and utter undoing of our first parents,
and their whole posterity ; and had not the
Father of TrueGodliness, the king of Heaven
and earth, found out thro his infinite wisdom,
a way to recover man from his lost estate,
Godliness had made his> abode no longer in
this world ; for by means of corruption of
nature, there was begotten and brought forth
a cursed monster of ugly shape whose name
was Vice., otherwise, Lusty who found so
much favor with Adam's children, that God-
liness was utterly discounten&nced ; and
tho he was the offspring of heaven (as you
heard before) and the only delight oiJe/iova/i
and unto man the greatest friend and chief-
est benefactor in all the world, striving to en-
rich him — cheer his heart, and to make him
truly noble and renowned on earth, and bring
him back into his former primitive glory,
and thereby at last make him eternally
happy in Heaven, yet he was so neglected
and lamentably slighted, that there was but
only one of Adam's offspring cared for him.
at that tirae, and he too, for entertaining
him with that just and good respect he
deserved, was by his brother whose name
B 2

IB THE TRAVKLS OB

was Caz;?, basely murdered; so that Godliness
by this, perceived very early what kind of
usage and entertainment amongst the chil-
dren of men lie was likely to meet withal.
And truly never was there any one, so nobly
descended, and of such an excellent, peace-
able, and sweet a nature and behaviour, gen-
erally so dealt with as Godliness hath been,
from the beginning to this very day (except
the priRce of Godliness himself) ; yet he
found some friends after Abel was slain, who
entertained him kindly, and tho' they were
reproached, hated and persecuted for shew-
ing favor to him, yet they never lost any
thing by him, but contrariwise were infinite
gainers ; for he neyercame empty handed to
any man's house, but always brought plenty
of good things along with him; yea, such
things the worth and value wereof no mortal
is able to compute (as I will shew hereafter,
God assisting): nay, so great a friend was he
to the next man which I find eminently em-
braced him, that he saved him from the
grave ; he sent him to heaven without call-
ing at the gate of death ; hi» name, as I re-
member was Enoch. And it is not to be tho't
what sweet and heavenly communion, true
joy and felicity, this good man had with
Godliness, for the space of three hundrctl

i^RUE «OBLINESfl. is

years ; for so long they abode tog'ether on
earth, ana now dwell together with the Fa*
ther of True GodUness, and his only begot^
ten Son in Heaven. Some time after, this
great Prince (for so they are all made ^yho
entertainTrue Godliness) was carried to Hea-
ven, R sad disaster befel the world (I mean
the enemies of Godliness) ; for j^o it was, that
cursed monster and offspring of Hell, viz.
Vice, finding such great favor with the men
of that generation, they delighting in noth-
ing more than in sin and wickedness, hat-
ting God and his true and lovely offspring
Godlinessjitprovokcdhim to take vengeance
upon them, and utterly to destroy them from
off the esirth ; and this was done by a fear-
ful and wnazing- iiood of water. Now this
heavy judgment was brought, I say, upon
the men of that generation, for their slight-
ing-, neglecting, and basely contemning of
Godliness; and sad it was to consider how
generally men xvere'at that time out of love
with him, for there was not one in ten thou-
sand but hated him, and loved Vice and Un-
godliness far better than him : nay, to tell
you plainly, there was but one man in all
the world, who was an eminent lover of this
noble and high-born Prince, Godliness, and
Ms name was A^aah j though it is not to be

20 THE TRAVELS O?

doubted buthis wife and sons, especially two
of them, were in some measure favorites of
him likewise. But mark how at that time
it fared with the holy man and his family,
who were friends to Godliness ; never a one
of them were destroyed by that flood ! We
may well say, God is jirojitable unto all
things^ and blessed arc they who love and
kindly entertain him : for had it not been
for Godliness, Noah had doubtless perished
as well as others.

But to proceed in this brief history of the
Antiquity of Godliness, it would not be amiss
if we sp^ak a little of the next renowned madi
after jVoah^ who entertained him, and how
he was blesssed in so doing: his name at
first was yibram, but after Abraham. This
man lived for sometime amongst a blind,
heathenous and idolatrous people, and .was
ignorant of True Godliness ; but when he
came acquainted witL himjfew men ever lov-
ed him better, for he made him his bosom
companion, and chiefest delight (and so in-
deed musteveryonethatentertainshim;) and
hereby he became great, and his glory and
renov/n was apiead abroad : nay, he was by
this means so honored, that he was called
he " friend of God," and the •' father of all
uelovcrsof Godliness;" andbcsidesthe out-

-^KUB GODLINESS. 21

ward blessings this faithful man rcRped as
the fruit or donation of Godliness, (which
were many, for he had much cattle, men-ser-
vants, camels and asses, so that he became
very great) he was blessed also with all spir-
itual blessings^ viz. he had sweet fellowship
and communion withGod, abounding in faith,
love and joy in the Holy Ghost. The Co-
venant of grace was also renewed to him,
with a gracious promise, that in his * seed all
the nations of the earth should be blessed;*
for hft having received Godliness, as his ohoi-
cest companion and chiefest deli£ht, Godli-
ness brought along with him the promises
of this life, and that which is a thousand
times better, viz. the life which is to come.
But now, near where this faithful man
dwelt, there was a city, nay, more than one,
whose inhabitants were utter enemies to
Godliness, and lovers of that ugly, base-
born monster and spawn of the derii, Vice,
abounding in all manner of horfible wicked-
ness ; who, for this very reason were de-
stroyed, with their cities, by fire and brim-
stone from Heaven. Yet nevertheless, be-
fore they were consumed, [so great a lG*ver
is Jchovahof Godliness] thathe told J bra ham
if there tvere but ten right eoua /ler sons m that
eity, viz.^ucfewho had entertaincdGodlincsf,

22 THE TRAVELS OF

and were true lovers of him, he ivould spare
the city for their sakes: but it appeared there
was but one man especially, v/ho shewed him
countenance, and was in love with him.
and yet before the city was burned, the an-
gels bid him haste and be gone ; for God-
liness was such a sure defence to him, the
angel could do nothing until he was gone
forth ; Souom could not take fire whilst
righteous Lot was in it,

I might proceed further, and shew you
who they were that entertained Godliness in
the succeeding ages, for the space of more
than two thousand years, and what great
blessings he brought unto them, and what
they suffered for his sake ; but I can give
youa brief hint or two upon this account. It
is known to all what Joseph suffered for him
by his envious brethren, and how Godliness
advanced him for his integrity to him at last.
Moreover the children of Israel, after Jo-
seph was dead, were through that love they
bare to him, grievously oppressed by the
King of Egypt ; but it proved his own utter
ruin in the end. David, for the love he bare
to him, was for many years together great-
ly, persecuted, but afterwards Godliness
raised him to great honor, and made him
very rich, and set a crown upon his h«ad;

TRUE GODLINESS. 23

All along he might shew you in ancient days
he was very much hated and persecuted :
nay, and some of his true Iriends and favo-
rites were, for his sake, cast into a fiery fur-
nace, and another into a lion's den ; yet
they never lost any thing by him, nor did
they even repent the entertainment they
gave him. If we should come lower into the
times of the gospel, it is well known what
usage he met with, in our Lord and Saviour
Jesus Christ and his blessed apostles. Af-
terwards also by the heathen emperors he
•was most abominably hated and persecuted ,'
and all those who entertained him v/ere put
to all manner of cruel deaths and torments
imaginable. Lastly, "We might also shew
you what hard usage he met ^vith by Coun-
terfeit Godliness, I mean fiafiUtry for near
twelve hufidred years ; and how many of his
dear childrea and servants have, for the sake
of him, been burnt to death, and otherwise
tormented in most nations in Europe : but
let what hath been said suffice, touching the
antiquity^ grey hairs y and usage of TrueGod-
linessin former days.

^4 THE TRAVEJLS OF

CHAP, IL

Shelving ivho the cjiemies of Godliness are.

HAVING given you a brief account of the
pedigree, original and antiquity of TrucGod-
liness, wherein occasionally hath been hin-
ted some of those great abuses he met with-
al in ancient times, I judge it may not be
amiss [before I come to treat of his Trarels
and entertainment in these latter days, and
how it fares with him at this present junc-
ture] to give a description of some of his
chiefest adversaries, to the end the true
lovers of Godliness may be aware of them,
and those who have a mind to be acquainted
with him, and are hindered from receiving
them into their house, may know the cause
and reason of it. Now,

1. One of the chiefest enemies of this great
prince and favorite of heaven, is the Devil ;
nor is there any one that hates him more.

2. 5m, alias Vice, alias Luat.
5. The Flesh.

4. The JVoi^Id.

But because this ^eneml and common dc^
scription if) not sufiicieut to discover the great
danger men and women are in, by certain
ether secret and domestic enemies, who are

the eursed emissaries and servants of those
grand adversaries of True Godliness, some
of which, many are ready to entertain as
friends, not suspecting the fatal danger they
are in thereby ; I shall, upon this, therefore
give you an account ef a few of them, and
tell you their names. The first I shall be-
gin with, is Unbelief, a very dangerous fel-
low. 2. Pride. 3. Vaui-glory. 4. For-
mality. 5. Hypocrisy. 6. Oppression. 7.
Heresy. 8. Superstitron. 9. Idolatry, er
Papistry. 10. Prosperity. 1 1 . Persecution.
1% Ignorance. 13. Blind-Zeal. 14. Vain-
Hope. 15. Sloth or Idleness. 16. Covet-
ousness. 17. Old-Custom. 18. Evil-Exam-
ple. 19. Self-Righteousness. 20. Presump-
tion. 31. Despair. 22. Slavish-Fear. 23.
Sensual Pleasure, and 24. Apostacy : — with
many others of like quality, too tedious here
to reckon up ; but my mentioning the nam«s
of these, you may easily discern who and
what the others are, who with their attend-
ants are all implacable enemies to True God-
liness, and as mucih as iji them lies, endeavor
to hinder his being entertained \yhercsoever
he comes, as you will find in the ensuing his-
tory of his Travels. Now, thg reason why
True Godliness hath so many enemies, I had .
thought to have shewed in this place ; but-
C

26 THB TRAVELS OF

because I will not hinder you from the main
scope and design of this treatise, I shall re-
serve them for a more convenient place.

CHAP. III.

Shelving hoiv Godliness having- received a
Commission to travel^ andvisit the Chil-
dren of Men-) comes to a certain Town on
the confines q/Babylon, nvhere one Riches
divelt^ aij^d of his usage and evil treatment
there.

THE great and mighty Jehovah, the God
and Father of True Grace and Godliness,
out of his great mercy and infinite good-
ness to mankind, was graciously pleased to
send them a Saviour, yea, a great and mighty
Saviour, or one able to tsave to the uttermost
all that come to God by him. Heb. vii. 25.
And to the end that they might have the
knowledge of this blessed Saviour, he hath
sent the Gospel amongst them; but in his eter-
nal wisdom hath so decreed and ordained it
that no man should have any saving benefit,
by this glorious Saviour, but he who doth re-
ceive, entertain and embraceTrue Godliness
whensoever he is sent to visit him. And to
the end, therefore, that they might not miss
of so great a blessing which Godliness brings
along with him, I may safely adventure ta

TRUE GODLINESS. 27

say, according to tny present method, and to
pursue my allegorical discourse, Godliness
roceived commission from the King of Hea*
ven and earth, to travel to see who would
em.brace and entertain him. Moreover, it
appears his commission was very large : he
was not limited to the small confines of Jury,
nor to travel only in the land of Canaan, but
to go into all the world, or to travel into all
nations, countries and kingdoms of the earth;
Matt, xxviii. 19, 23, Mark xvi. 15. And to
visit the rich and poor, the old and young,
as well the king on the throne as the beggar
on the dungrhill, even all, bond and free,
male and female. Nor was he sent to trav-
el alone, but had a very rich and glorious
retinue always with him ; neither did he
come to any man's house empty handed, but
brought along with him rich and glorious
presents of the choicest things of Heaven,
the worth of which is infinite, or beyond
computation. But since I perceive he is
come near to a certain town, where one
Riches dwells, and is now at his door, letus
see what entertainment he meets with at
this place.

Now Godliness knocked very hard and of-
ten, before any within would give an answer,
Rkhe« being full of business ; for either he

SS a'HE TEATELS OP

was telling his money, or casting up his ac-
counts, to see what his neighbors owed him,
or else consulting new projects to encrease
his store ; for I perceire he is a person never
satisfied. Besides the times being very pe-
rilous, his micjd was filled with perplexing
and vexatious thoughts, hov/ to save and
keep vrhat he had already gotten ; 6o that
he had no leisure nor time to listen to the
continued^nocking of TrueGodliness at his
door, inspmuch that Godliness was forced
to stay there a long time. But that which
griered this h'gh born prince most of all was
this, viz. h? perceived that no sooner did
some other guests come to his door, who
were persons much inferior, as to birth and
tjuality, to liim, (and indeed uot worthy of
the least regard, not having business of that
great weight and moment with him as God-
liness had) than he opened his door imme-
diately to them ; yet before this renowned
hero and darling of heaven could get in,
Riches had so many base and ill-bred ser-
vants in his house, that they clapped too the
door, so that he could not get so much as
one foot in. Now, the guests he so readily
opened unte, were (as I take them) those fol-
lowing; the Lust Qfthe Flesh, the Lust of
tj}€ £yesy a?id the Pride of Life, John ii. 16.

TRUE GODLINESS. 29

C 2

^ THE TRAVELS OF

These he took much delight in, and kep^
company with continually : sometimes they
had him to the tavern ; sometimes to the
play-house, and sometimes to recreate him
at bov. la, cards Sc dice, and with divers other
sensual sports and pleasures. But at last, it
fell out that he was taJccn very sick, and
Godlinsss still waited at his door. It happen-
ed at this time one was in his house, who
forced him to listen to this earnect and con-
tinual knocking. His name was Mr. Fear-
ful. He is one that Riches doth not at al|
Jove, but when sickness comes he is griev-
ously troubled with him ; and he made him
at this season to cry out> Who is there ?
Who is at my door ?

Godii. I am here, and have a long time
waited at your door.

Ric/ics. Wh3itis your name ?

Gof///. My name is True Godliness, one
that you have little reason to slight, neglect,
and contemn as you have done ; for there
is none you stand more in need of, nor can
do you that good that I can, and will do you,
if you please but to open your door and let
me in.

Bich, Sir, I am troubled, I have not mind-
ed you all this while, for I have a great re-
verence and respect for Godliness ; God
forbid I should k«ep you out any longer 1

rsRVt. GODLIKES&. Si

Vpon this the whole house %vas in an up-
roar, for he had (as 1 told you before) divers
loose, ill-bred, oi> rather hell-bred servants^
all bitter enemies to True Godliness : their
names were, Presumption, Pride, Unbelief,
Ignorance, Malice, Vain-Hope, Covetousnes
Sec. These, and several other base compan-
ions of like quality, (whom he had brought
up, and a long time chenshed in his house)
seemed tnightily concerned, that the least
heed or attention should be given to True
Godliness. They also enquired who was
the cause of it, at last they undersood that it
was Ml'. Fearful, they then presently joined
together to fall upon Fearful, and turn him
out of the house. Presumption struck th©
first blow, and spoke also to this purpose :
Preeum. Arenotyotlabase fellow,soto dis-
turb my master, as to cause himin the least
to doubt in the strength of his strong and inir
pregnable fortification,wherein he hath long
placed his confidence, and now to force him
to incline to open untoTrueGodiiness, who is
our utter enemy ? Is he not an honest man ?
What can you charge him with! What cause
or ground isthe re for this disturbance? Hath
he not done much good in thoparish where he
lives, and given many a piece of bread at his
door? Iwarrant you it will go well with him.
fearful. What do you say ?

53 THE TRAVELS OF

FearfuL Truly Sir, I seeing him rery sick,
thought he might die in his sins.

Presu77ifi. Thou fool, what if he should,
cttd not Jesus Christ die for sinners ? God
is merciful and will forgive men their sins
at any time, even at the last hour, if they do
but call upon him. Besides, Fearful, are
you mad, to give way, much more to force
him to incline to open to True Godliness ?
for if once he is let into the house, you will
be immediately turned out, and hardly, if
ever, have one meals-meat more, nor the
least countenance.

Fearful. Truely, Presumption, the fault
was not principally mine : I was partly
forced to do what I did.

Presumfi. Forced ! by whom ? Who for-*
ccd you ?

Fearful. It was the steward of the house,
who keeps the records, an account of all
that is do4ie, whose name is Conscience, He
finding- much guilt lying upon him through
his cruelty, hard-heartedness, and debauchexl
life, stirred me up to do what I have done :
nay. Conscience told him he had been such
31 vile and graceless wretch, that if he died,
he would go immediately to hell ; therefore
you cannot blame me for disquieting him.

Pride. Hearken to me a little : Is it not,

TRTT* «0DLINES8. ^^

my masters, below iuch a brave and herok
spirit that always attends Riches, to be
troubled about sin, or to give way to bawling
Conscience, and this ill bred fellowFearful ?
1 hate the thoughts of it : this is the way to
bring him to reproach and shame amons^ his
neighbors ; and to iiaake great men Uugh at
him, and contemn him, who have been his
companio ns My great Prince Lucifer
sent me into his service, and 1 will not
betray my trust, ever to give way to this
unwelcome and hateful traveller True God-
liness should be let in, who would beguile
my prince of his right.

Unbelief. Alas! Sir, there is no danger;
1 agree with my friend and dearest brother,
Presumption, that his condition is good e-
fiough let Conscience say what he will, for if
there be a hell, (though 1 must question it)
yet he will go, should he die, 1 assure you,
to heaven.

Ignor. What a stir is here! I four master
was poor, and had not so many bags of gold
and silver there might be some room for this
base feilcw Fearful to disquiet him. 1 can
give as good coun&el as any of you : money
answers ail things ; he may make him. friends
with theMammon of unrighteeusness; let him
give a little more than usual to the poor, and
t^at will m^rit God's favor. Who would

34 THE TRAVBLS OF

Hotpart with a little money, to get a peace o£
ecncicnGe, and purchase -^ place in heaven.
Charity is more than all your new notions of
religion : read 1 Cor. xviii. Though I know
but little, yet I am not such an ignoramus as
»ome think.

Vain-Hofie. I am of the mind with my bro-
ther Unbeiief', and it was I also, you know,
who have kept up his spirits all along, and
did what I could to stop steward Conscience* s
mouth from giving way to Mr. Fearful to open
the door; let him therefore put his trust in
me, and I warrant you, he will fear nothing.

Presumfi. Come cease this noise ; all is
well enough yet ; GBclliness is not let in, and
our mast£i>t i>^much better than he was, and
thongl) <.''^^^hence inclines to embrace this
our cr.i; yet you v/ill find he will not be
regai'Cig^-ri'c a little while. Pray let us all
agrc,e|^'^ro^sent, to stir up Riches's eldest
son \vh<)5ename is Honor, the father's dar-
ling, und the hopes of all the family, to see
what he can do, in order to keep our enemy
Godliness out. Now, our friend Pride is the
fittest to be employed in this work : for he
is much in favor with our master's eldest
son, and his own child too.

After a short time thus it fell out : Riches
being recovered, hejconsulted with Worldly-

TUUE GODLINESS. 35

Jfomor^ a great enemy to True Godlines.Sy
■which w£fs one reason why the father aiYd
true image of Godliness said a great whils
SLgo, How can ye believe tJmt receive honor
one of another^ and seek not the honor that
£omethf:om God alone, John, v. 44. Now,
Pride, Ambition and Honor, being all three
the natural offspring of Riches, got so much
iBto his affection that Godliness was kept out
(making good that word, The wicked, thro'
thefiride of his countenance, will not seek af-
ter God ; God is not in all his thoughts)-, and
Conscience being at this time almost stifled ;
Fearful wsis forced to fly and hide himrelf in
some hole till another season. But Godliness
remained at his door for a long time, even
till he waxed old ; and Conscience having re-
covered a little strength [by reason of his go-
inj* now and then to hear a sermo.i j stirred
up Mr. Fearful again to open the door, and
had almost prevailed, had notacursed servant
oiRichesy who, I take it, was his Picrse-bearm
^r, bestirred himself, whose name was Cove-
tousne&s, an implacable enemy toTrue Godli-
ness, who when he perceived Godliness was
like to meet with some seeming entertain-
ment, spoke to Riches after this sort :

Covet. Sir, will you be so foolish now ip
your old age, as to open your door tg this

S^ THE Travels of

stranger and factious person, Godliness ? It
will be to your great loss and injury, if you
do,l will assure you : and besides, I, who
have been a true drudge to you all along, and
the incRns by whonv you have got most of
your estate, shall, at the very instant you re-
ceive him into your house, be turned out ;
nay not only so, but also be bro*t under a
severe sentence and be condemned to die for
idolatry ; and then your money will fly, for
you will iind him a chargeable gentlemaii,
for he teaches a doctrine that I am sure yoi*
hate ; and I cannot blama you, for it is very
destructive to your interest.

Riche.-i. What doctrine is that ? Prithee in-
form rae, for I have a very great esteem for
thee ; and in truth, for a long time have been
sensible ofthe gainful service thou hast done
me : for when I kept my old servant, Prodi-
gality, to be my purse-keeper, I could nevep
thrive : but since I met with thee, I have
increased my substance exceedingly.

Cov. Why Sir, then I will tell you : he tea-
ches Riches to sell all that he hath, and give
it to the poor, and to follow a new master^
who had not one foot of land in all the world,
nor a house to dwell in ; no, nor one penny
of money in his pocket, whose disciples were
generally poor, illiterate, and coatemptible

TllUE GODLINESS., ^7

people. Sir, in a word, if you open to this
Godliness^ you will be undone ; for though
you are not put upon the selling all you have
presently, yet you will be forced by him to
give to the poor saints (as they call them) not
a little, but according to what your estate, and
their necessity is ; nay, you will not ■kno^y
when you have done, for he will find out
for you every day new objects of charity: he
will tell you there are so many poor fiarisfi
children to be put out, and so much you must
give with them, and so many aged widows
who must be relieved., and who should do it
he will say, but Riches ? nay, it is a thousand
to one, if he do not put you to build an hos-
pitiT? for them. Besides, when you have
doue this, he will not let you rest, bufc.
will tell you whenever Christ in his mem-
bers is sick, you must visit them ; and when.
hungry, feed them j when naked, cloath^
them ; and when in prison you must relieve
them : take notice that he will send you to
this prison^ and to that, to see if Christ be
not there ; I mean §,orae of his poor chil-
dren who lie there for his sake. If there be
any, though they do not in all points of re-
ligion agree with you, yet he will tell you,
you rnust not let them want, whilst you havs
fc^nough to sunplv their necessity ; and ifyo^
' ' D

38 THE TRAVELS OF

do, he -will tell yon, " Go ye cursed," &c.
will be your portion at last. Besides all this,
yon do not think what a deal of money he
will tell you it is your duty to give to Pastors
and Ministers of the Gosfiel^ who are his great
instriiments and promoters in the world : nay
Sir he positively affirms, you ought not only
^o give them just so much as will supply their
aicccssities, but th?it it is our duty to give, and
their right to have a plentiful allowance, sq
that they maybe freed from all the perplex-
ing cares of this life; and not oyily so, but
also m?y be put into a capacity to provide for
their wives and children, that they may not
be exposed to want and necessity after they
themselves are dead : and may have as much
out of your estate, as to be able to give to
others also, that so they may be examples of
charity ; (and indeed I cannot but deny that
the scriptures do say they ought to be men
driven to hospitality. Tit. i. 8.) and many of
.hem arc poor, and therefore that they should
do this, Godliness says is impossible, unless
they are capacitated so to do by Riches. More-
over, I will tell you more ^ this Godliness is.
so unhkppy, and in truth, hath always been,
tiiat he hath many great and potent enemies;
CO t!iat they who receive and entertain hinv
bave been exposed to great troubles and pej^-
f rciuions in the world.

•fiuE GODLINESS. 39

Riches, I must confess thou l-tast said enough
to make me forever out of love with True
Godliness : I cannot bear the thoughts of en-
tertaining such a gviest as this in my howse :
but what shall I do with my bawling steward
Conscience ? for he every now and then tells
me I must gWe way to him, and stirs up Mr.
Fearful^ my lodger, one that I hate, but can-
not get rid of, let me do what 1 can, to ter-
ify me with the thoughts of Hell and damna-
tion; for without holiness (I must confess I
have read) no man shall see the Lgrd ; L'.nd it is
^aid too, ivhoever will live godly in Christ Je^
sus shall suffer jiersecution,

Co-vet. Why truly, Sir, I see no remedy
but you must resolve to stifle him. I per-
ceive he is the chief cause of all the distur-
bance and trouble that is in your house ; and*,
not only so, but in part of all the confusions
and divisions wliich are at this day in the
world. But which way this shall be done I
must refer yOu to that worthy gentleman, and
understanding servant of yours, Dr. 8elf-
Love ; for in this case I am notfit^ to give coun-
sel, being not brought up in learning: but
he arid Sir Worldly-xoisdom^ being both able
divines, will be sure to find out a ready way
to do it so that you shall not be troubled with
him any more j and this I will assure you, jf

40 TH& TRAVELS OF

I can be any ways helpful to them in the bu-
siness, I will be at your command, so long as
you please to entertain me.

Dr. Self-Love and ^\v Worldly -Wisdom be-
in^ at hand, Riches called for thera, to whom
he addressed himself after this manner :

Riches. Gentlemen, you have both J^reat
learning and experience in the laws, both di-
vine and human. I pray be pleased to give
me a little of your counsel. My case is this :
there is one wlio calls himself True Godli-
ness at my door, and presses hard for enter-
tainment J but by means of a description I
have lately had of his manners and attendants
I perceive it will be dangerous at this time
for me to receive him, or shew him the least
kindness. But I have a troublesome steward
in the house, whom 1 cannot get rid of, who
here of late too much adheres to hi'm, and is
ready often to give way to open the door ;
so that by his means and one Mr. Fearful^
a timerous fellow, whom he stirs lip, I have
of late had but very little quiet. Now,
what will you advise me to do in this sad
condition ?

T)v. Self-Love, Youmtistnot give way to
him, for I know him well enough ; his name
is Co7iscience. Sir, if you follow his dictates,
and embrace this Godliness, you will be u»-

Xp-VE OODHNKSS* 41

rioiae, and your -W^ife and children will soon be
brought to a piece of bread, notwithstanding
your greatestate. But alas ! he is grov?noJd,
and is in his dotage, and for want of good eye-
sight, errs exceedingly ; nay, is so erroneous,
that you do well to advise with us : come,
doubt not but we shall inform him better.
Sir, your great fault hath been this. (I per-
ceive it clearly) you have read too much of
late : why should you concern yourself vfith
the jBidle ? I think it had been well if it )\-xf^.
nevcvbeeii translated into our mother tongue;
this hath given him opportunity to disturb
your mind. Come, give over this in the first
place. The cause, you know, of a distemper
must be first removed, or no radical cure can
be effected: it is enough for you to mind your
secular affairs ; things of religion belong to
religious men : and when Conscience for
^ny sin gripes you, divert yourself among tha
brave heroes you used to keep company wiUi;
get to the tavern or to some play house ; but
be sure at no time you read any book besides
your books ofaccompts^ and romancesy or ^ucK
like : aixl for religion let me tell you, that
natural religion is sufficient ; and that
what this traveller saith is but mysteri-
ous, nonsense, enough to make men
mad. I do not say you should not be
D 2 '

42 !fHE TRAVELS Oy

religious at all ; no, God forbid I should give
you such counsel ! but there is no need to en-
tertain strict Godliness, because, you may be
saved witout it ; else, Lord, what will be-
come of the greatest part of the world ! Go to
church and hear prayers, but be sure forbear
to go to such churches where any bawling
preacher endeavours to reach your con-
science. Can any man persuade me his soul
«annot be saved, unless he sell all that he hath^
and give it to the poor ^ and so become a fool,
tiiat he may be wise ? Who can believe that
another's righteousness can make me right-
eous before God.

Sir Worldly Wisdom. Mr. Riches^ \.hQ
ccunsel which my brother hath given is very
good ; besure you are never led by the dic-
tates of your steward Conscience, to expose
yourself to any loss or reproach for religion.
AiA what is religion, but to live an honest and
sober iife : to fear God, honor the King, say
our prayers, and pay our debts ? but I have
just now tho't of a way that will do : you've a
great estate, pray get another servant into your
liouse, keep a chaplain in your family ; this
done, you'll find all will be well, and you'll
hear no more complaints from within nor with-
out ; for you will be taken by all your servants,
jiud others too, for a very godly ii^an : neither

TTRUE GOPLINEM. 43

believe nor regard what such bablers say,
who talk of such things that lie above all hu-
man reason, as Mr. Self-Love noted. Can
Three hQ One^ov One be Three? or, can a
man be that God that made the world ? or,
can his righteousness be yours ? No, no, your
own deeds must justify you: this Godliness
is but foolishness ; regard him not.

Riches, having thanked them for their good
counsel, with a great deal of joy, retires him-
self, being very well satisfied with the advice
J) octoi- Self-Love and Sir Worldly -Wisdom
had given him. And indeed this is the misery
of most rich men, viz. If they lie under a
conviction of sin, from the little light Cou"
science hath at any time got, then presently
(being stirred up thereto by Covetousness)
they consult with flesh and blood ; and thcii
Dr. Self-Lpve and Sir Worldly-Wisdom are
their great counsellors.

But to proceed : Riches now got a chap-
lain and instead of opening to true Godli-
ness, he opened to Counterfeit Godliness^
which was occasioned through Jg-nora7ice, and
othei" foolish counsellors he hearkened to.
No^y, this man, as it appears, proved a sad
fellow; for though he was a good scholar^
being brought up in some university, yet he
never cared to read the Bible, but as some

44

THE TRAVELS OF

s-ay, would now and then curse it, and love td
read romances and song books. But poor
Conscience being stifled, in a little time he
g^ve content to the whole family, in that he
could mumble over a few prayers out of a
book ; and that in the second place, he cotild
bowl, drink healths, be drunk, and cry klarnn
him with any of them :' and there was indeed
never a one in all the family that, hated True
Godliness more than he ; for he made songs
of him, and scoffed, jeered, and derided him
Gcntinually, calling him a mysterious and a
n©nsensical fellow, talking of things above all
-human reason, and above all belief, of Three
that are but one ; and he made himself and
x)thers merry with his mean, low, and dis-
tressed condition, and also stirred up all the
neighborhood to find fault and cpitirrel with
thoseSvho were friends and true lovers of him;
Godliness now perceived he was like to
liave but cool entertainment at his house : so
having waited at Riches's gate till his patience
was almost worn out, he began to think of a
i-emoval, and to travel to some other places :
but before he took his final farewell, he waii
resolved to speak his mind freely to him,
thereby to leave him without any kind of ex-
cuse whatsoever, and therefore addressed
himself to him after this manner, being at the
dcor ready to depart.

TRUE GOnLTSNESS. 45

(^odlL Well Bic/ies, I see now very clear-
ly you did but flatter me when you bcg-an to
hearken to your poor steward, Conscience^ \r\
order to the letting me into your house ; for
it is very plain, yeu are grown far worse than
before, and have blinded his eyes, by enter-
taining another, who calls himself by my
name, instead of me : but before I do depart
I will shew you the great danger you are in,
and the cause of it. ' The truth is, you have
got such a crew of loose, base and deceitful
servants, that they will utterly undo you, and
luring upon you the thee eternal ruin of your
poor soul, which I designed, by coming to you,
to save and make happy for ever : for indeed,
(whether you believe it or no) there was nev-
er anyone'who entertained those graceless vil-
lains, the enemies of God, but were pined by
them at last ; nay, and not only eternally
hereafter in the world to come, but many
Umes outwardly in this world : therefore I
jadvJse you to do what you can to get rid of
^hem, and I will help you to far better «^.r-
vants in their stead. For first of all, can you
think it will be safe for you to keep Presump-^
Hon in your house since there is scarce a more
deceitful and bloody wretch in tlie world ?
How many thousands of poor souls hath he
Impudently ^e^troyed, by causing them to

46 THE TRAVELS OF

presume on the mercy of God, and the death
ofChrist,and yet live in sin, pride and cox'e^ows-
?2e5*, andina vile manner hating and con-
temning me, that is to say, True Godliness ?
Doth not God say, it is hard for a rich man to
enter into the kini^dom of Heaven : and yet you
are persuaded by him to think it is an easy-
thing ? and doth not the scripture say, £x'
ce/it your righteousness- do exceed the right-
eousness of the Scribes and Pharisees, ye ehall
in no ivise enter into the kingdom of God ?
Mat. V. 20. and yet he tells you, that by doing
a few good deeds, or by giving a little of your
abundance to the poor, your state is good en-
ough, whereas many of the Pharisees, as to
acts of charity, exceedingly out-did you :
nay, doth not St. Paul say. Though he gave ail
his goods to the floor ^ and his body to be burn'
ed^yet tvithout charity (thsLt is to say, true
love to God and Godliness) he was nothing, 1
Cor. xiii. 3. and yet you, though you slight and
contemn Godliness, are taught to presume
on God's mercy, who hath notwithstanding,
positively said concerning you, and such as
you are. He that made them, ivill not serve
them; and he that formed them, ivill shew theni
nofavor. Isa. xxvii. 11.

As touching what Self-Love salth,itis abo-
minable. Do you not find the Lord Jesus

TRUE GODLINESS. 42?

say, that Unless a man deny himself-, he cannot
be my disciple^ Matt. xvi. 24, Now this fel-
low is one of the rest there meant, even Self-
Love and Self-Righteousness, as well as Sin-
ful-Self, and Natural-Self. Sir, you must
get rid of them all, or perish for ever.

Will you love yourself more than Christ I
Self-Love must die ; he is a traitor to the
Lord of life and glory, and an utter enemy to
your own soul : if you make him your coun-
sellor, you are an undone man;

And then as to Worldly-Wisdom, he is the
Devil's Attorney general, that ever gives
counsel to all that hearken to him against God
and Christ, and all revealed religion. This is
he that Satan hath stirred up (since liberty o^"
conscience hath been established, and /lo/icry
hath been vanquished) to deceive and ruin
the souls of men : it is he that ridicules all su-
pernatural discQveriesof God, or revealed re-
ligion, and would indeed rob the whole king-
dom of the gospel of Christ, and so paganize
this isle again. Doth not Paul say. The ivorld
by wisdom kne%o not God ? He would fain have
you believe nothing to be a truth or princi-
ple of religion, that lies above your own hu-
man reason ; and therefore he says there ^ is
nothing mysterious in Christianity ; by whu:h
\.t gives the scripture the lye, tlicvt says.

43 THE TRAVELS OF

iVithout controversy great is the mystery of
Codlincsa. 1 Tim. iii. 16.

He will not suffer such that hearken to him
to believfe the Trinity of persons in the sacred
(lodhead, nor tliat Christ is the Most Hig-h
God, and yet very Man, in one person biecauae
it lies above man's wisdom or understand-
ing- to comprehend it ; nor that sinners can be
justified by an imputed righteousness, or by
the active and passive obedience of Christ,
though it is positively asserted to be thus, by
the Spirit of God in the word.

This Worldly -Wisdom and Sir Human-
Reason taught the Greeks (in the Apostles
tnnc)Lo contemn the preaching of Christ cru-
clried, and salvation by him, as a foolish notion
-or idle dream, and so they^strive to persuade
people to think now. and so to trample the
•chief principles of the christian faith under
'heir feet.

Alas I it is evident that there are inany
earthly things, or things in nature, which no
man can comprehend, nor give a reason for ;
iind is it any marvel thcR, that the mysteries
of the gospel, or the deeji things of God, aro a-
t)ove man's human reason to conceive of them,
>&o as to comprehend them.

Yet know, though these mysteries are above
human reason, they »re not against reason to

TRUE GODLINESS. 49

believe thein. Is it not reason that men
believe what the God of truth affirms, anti
the eternal Father, Son and Spirit, bear re-
cord unto ? These wretches would not have
you to sell all you have and give it to the poor y
yet you know the Lord Jesus Christ gave
that counsel to a rich man ; and if you do not
part with all your love and affection, and ac-
tually when God calls for it, you can be ro
true Christian, because you do not love God
with all your heart, nor above your gold and
silver, or earthly riches.

Moreover, if you will not chuse to become
a fool in the esteem of carnal men, you can ne-
ver be truly wise. See 1 Cor. iii, 18. "If
any man among you seemeth to be wise in this
world, let him become a fool that he may be
wise." Let the wise men of reason account
you a fool ; if you are spiritually v.'isc, wise
unto salvation, matter not how you are called
and censured by such whom Satan has blinded.
Doth not the apostle say, " 1 aat th'-. vrorld by
wisdom knew not God,"

And then, as touching your servant Unbe-
lief, he is such a bloody and devouring mon-
ster, that he hath sent millions to Hell, by
hindering them from believing what God
hath sentin his word, touching his grace and
clemency to true believers, and his wrath and

5* THE TRAVELS OF

vengeance to the impenitent and unbeliev-
ing^ soul ; he will not suffer you to believe
nor give credit to that word, " If any mau
loves the world, the love of the Father is
not in him." 1 John i. IS. nor to that word,
" Except a man be born again, he cannot
see the kingdom of God." John iii, 3. and
" He that believeth not shall be damned."
Mark xvi. 16. And many like dreadful sen-
tences, which he will not suffer you to regard,
nor give the least credit to. And thus he
teaches you to make God a Iyer ; for he
hath said, " You shall, without true faith,
be damned, and perish m your sins :" but
Unbelief says, "Ye shall be saved, through
ye live in your sins.^

As to what Ignorance says, " That you
may purchase or merit peace of conscience by
giving more liberally to the poor ; and that
you txyar also make your friends of the Mam-
;.iur^ ': ."'>•' ^-^'^iisnesb ;'' he makes ycu
.-^d Jh.-'" Christ will that
::•!"' •■ ^ . . ~ vour scul

y/hen you _

Sir, if you gave a:. , ,.;

poor, or gave all you have .- ^'-ith

you are far from doing) yet you \>v, • bo
ruiseraole : nothing that you can do, can
jcjumg^e your state, or procure God's accept-

tRUE GODLINESS. 51

aiice of your person : no, you miist obtain
union with Christy or receive me, or perish
in your sins for ever.

Jf money could purchase peace of concienc'e,
or giving liberally tothQ poor, "merit heaven,'*
what rich man need to fear being damned ?
And chen also it might be very easy " for a
rich man to enter intothe kingdom of heaven,"
which the Lord. Christ says is not an easy-
thing, Sir, while the world is in your heart,
in your love and affection : ^* the love of the
Father is not h\ ycu," tho' you give much to
the poor. As the young man who was very-
rich, wanted one thing, so do you ; that is,
true faith, and an interejst in Christ : " You
must be born again, or you cannot enter into
the kingdom of heaven ;" and that you can
never be, until you receive the Holy Spirit,
and let in True Godliness. Whosoever re-
ceives me, receives theSpirit and true and
right principles \ such as these, that all your
onvn righteousnessis as Jilt hy as rags ; and thai
all works before grace are dead works, and
profit men nothing. Moreover.

That Christ's righteousness, exclusive of
all inherent righteousness, alone justifies a
believing sinner.

As concerning Pride, whom you enter-
tain and hug in your bosom as a sweet and

^ THE TRAVELS ©F

beloved friend, he hath been the ruin of many
tiouls likewise ; nay, and not only men, but
ang-els also ; for it is thought he was the prin-
cipal one who wrought their destruction,
and from Heaven cast them down to Hell, and
of angels of light made them Devils. But,
Sir, pray remember that word. Pride goes
before destruction^ and a haughty sfiirit before
a fall. What became of the great king of
Babylon. ? Mebiiehadnezzer., for entertaining
this fellow ? Was it not Pride that brought
him down with a vengeance, and turned him
a-grazing, to eat straw like oxen, Dan. iii. 4.
Moreover, what became o^ Herod the Great,
who was so fond of his companion ? Did he
not bring God's heavy wrath upon him in
such a fearful manner, that a blessed angel was
sent to smite him with death immediately,
and he was eaten of worms ? Acts, xii 23.
Have you not read, that " the day cometh,
which shall burn as an oven, and all the
proud, and all that do wickedly, shall be as
stubble ?" Gal.y'i. 1. This haughty villain.
Pride, is one of those seven things, as Solomon
shews, which God hates, Prov. vi. 16. ^f
you will not, Piches,he persuaded from hence
to turn him out of your house, even take what
will follow.

Vain-Hope, I know, is one that hath kept

TRUa GOOLINESS. 6^

lip your spirits, and spoke peace to you al!
along J but he is fitly so called, for he will
leave you like a deceitful, false-hearted and
treacherous friend, when you come to fall in-
to distress. You hope to be saved (and so did
many thousands that are now in Hell) but a-
las ! what g;rouncJ have you to build your
hope upon ? " The hypocrite's hope shall
perish ; whose hope shall be cut off, and
whose trust shall be as a spider's web.'* Jod.
xviii. 13. 14.

Ah I Sir, what will your hope avail you,
though you have gained the wor/rf, tvhen God
taketh aivay yc^r soul ^ Job xxvii. 8.

And lastly, as touching your sweet dar-
ling Covetousnessy he is made up o^ idolatry
and what can be more detestable to the
Lord ? So long as you entertain and love
him, you adore an idol ; h« is indeed the
ringleader to almost all manner of wicked-
ness ; nay, there is scarcely a viler and more
abominable wretch breathing on God's earth,
therefore justly called, " The root of all evil.'*
1 Tim, vi. 10. He hath taught many to play
the thief, others to commit treason, and
others to murder innocents for th«ir inheri-
tance : he is guilty of bribery, usury, extor-
tion and ofipression ; it was he that made poor
Christian lose his sweet life; he also contrived
E 2

04> rjrji^ TKAVKLS 0.1<

the death of Naboth and his sons ; and, more
than all, he tempted Judas to sell, and base-
ly to betray, my dear Lord and Master Jesus
Christ, for thirty pieces of Silver. Do not
blame me therefore, if I bear so hard a-
gamsthim. Moreover, I can scarcely ever
get one foot into any rich man's housQ thro'
ills means ; it is he and his companions who
keep me out : he hatli, through his hard
heartedness, almost famished to death all the
poor, both in city and country; and hath
also of late very near betrayed my whole in-
terest that I have in the world, into the ene-
my shands : he hath also grievously corrupt-
ed many who profess kindness to me, by in-
cumbering their minds so with the aftairs of
this life, that they cannot find the way to the
«:hurch. When they should be hearing
God's word, he forces them to abide in
their shops; nor will he suffer many of them
jto take a little time to pray in their families,
nor in their closets : he has also exposed
iiianyof my poor ministers to many great
straights and necessities, by wliich means
their heads have been so filled with the cares
of this life, that they have been out of capa-
city to preach the gospel as they ought to
preach it ; nor can they get such helps that
8^e necessary, and all along pf bin:). Nay

TRJJE GODLINESS. 55

he hath almost undone every nation, kingdom
and commonwealth, /zViii?, by corruptingthe
law, and subverting justice, cawsing judges
to judge for reward, and lawyers to plead
more for fees than equity ; and then, secondlij
by spoiling commerce, for he hath monopoli-
zed trades and commodities so into his own
hands, and inhanced the price of things, that
many men have been undone by him. I
cannot, Sir, reckon up all his horrible crimes ;
and is this he you sp dearly love ? And
must I be slighted and disregarded by
you through the love you bear to him 1 Alas !
Sir, he will bring your soul, if you follow
him, to destruction. Pray, what became of
Achan, who harbored him ? mentioned be-
fore) Also what became of Ananias and
Sapphira, whom he forced to tell a lye to the
Holy Ghost ? Acts v. 1.2. 8. 4. Who was
it that caused the young man in the gospel
to fall short of Heaven, and to go away from
Jesus Christ very sorrowful, and Demas to
turn apostate, and embrace this evil world ?
Was it not Covetousness ? Ah ! Sir, take
heed of this abominable miscreant ; for tho'
some wicked ones of the earth may bless ymi,
yet he will cause God to hate you. See
what David saith, " The wicked boasteth o
ills heart's desire, and blesset^h tli^e covietO'US.^

56 THE TRAVELS OF

whom the Lerd abhorreth, Fsal. x. 3. Con-
sider of these things, and be pursuaded to put;
kway all these deceitful and hell-bred com-
panions, which you have alongtiraie nourish-
ed in your houftC,or it will be worse with you,
I do assure you. Oh ! ^hat you would now
at last, before I leave you, hearkcu to my
counsel, and receive m& into your house,
and renounce that monster you have lately-
embraced, who calls himself by my name !
What do you say, Riches ?

Riches. Do" you think I am such a. fool as
io g^ive entertainment to you, and lose all
my great Konor and credit amongst the brave
heroes of the earth ?

Godl. Why Sir, is Dot that honor that
comes from God better than all tUe vain hon-
or poor mortals can give you i You have,
I am sure, a rare example to follow in this
great case: remember Moses and the re-
nowned Gelacins, the famous mai'quis of
Italy ; he was not of your miud. Some rich
and noble men have, for my sake, denied
themselves all the glory of the world, and
accounted the reproaches of Christ greatef
riches than earthly honors and pleasure of
^in, which are but for a season.

Riches. If others were such fools to dis*
gii-ace and undo themselves, what is tha^ t»
me ? I know vrhat I have to d,©.

TRUE GODLINESS. 5f

ixodli. Sir, I perceive your condition is
miserable, for you seem to be hardened, and
whilst you have had gracious means afforded
you, to bring you to repentance, you are
grown worse and worse ; however let me tell
you, if you die before you have embraced and
received me into your house, you will perish
in your sins, and Hell will be your portion
forever, those who reject me, reject God
and Jesus Christ also : and to teil yo\l the
truth, all this time I have been at your door,
the Lord Jesus hath stood waiting at your
door with me likewise.

Riches. Leave your canting ; you are a
bold and impudent piece* Do you begin to
threaten me ? Am I not my own master ?
would you lord it over me ? I perceive what
you aim at ; you would have me entertain
you, that so yourpoor despised offspring may
have a good fleece out of me. I could find in
my heart to be revenged on you. Sirrah!
I have considered of the business, and have
had advice what to do from two able counsel-
lors, Dr. Self-Love, and Sir Worldly^Wis-
dpm.

Godli. Sir, St. Paul did not take advice of
those two shallow, depraved, degraded coun-
sellors ; thatjs, he consulted not with Jiesh
and bloody

58 XIIK TRAVELS OF

Riches. Will you not leave youf {^rating T
You would undo me ; you are called Godli*
ness ; but that is not yo«r name : you are,
•i understand a factious fellow, and your name
is SiubornesS) alias SmgiUarity^ alias SecU"
tioTiy one may know what you are by the
many names you go by. Know you there-
fore, friend, that I have received the Triic
Godliness already, and him I will keep. He
is indeed an honorable person, one whom
great men love, and is in favor with the
princes of the earth : but as for you, I see
no encouragement for any body to respect
you ; for as most people in all nations speak
against you, and hate you, so you would, I
know soon spoil all my joys, and bring no-
thing but sorrow and fear along with you,
should I entertain you. I must not so much
as tell a lye for my advantage, but you
would threaten me with Hell and damna-
tion ; nor go to a tavern, and by chai¥:o
be drunk, and let now and then an oath fly,
but you would stir up my steward Conscience:
to fall upon me, and use me unmercifully
(but I praise God I am rid of him ;) nay, and
if I should not give to the poor according to
your humour, I should soon be censured and
condemned by you as a wicked person ; yea,
ami every sweet, pleasant and beloved luftt>

TRUE GODLINESS. 59

which lvalue as my life, you would say, must
be mortified, my dearest darling must not be
spared. I perceive Avhata fool you would
make me : begone from my door, or I will
call one of my servants, who shall drive you
out of the town ; his name is Malice, alias
JEnvy^ before whom you would not be able to
stand : and upon that he struck at him
with all his might, which no sooner did his
chaplain, Mr. Reader, perceive, but he
came to his assistance with cruel rage, being
stirred up by Envy, and fell upon Godliness
in a most base and cruel manner, calling him
all the foolish names he could devise, enough
to make any ignorant and unthinking man
conclude True Godihiess \\-?iS as hateful acom-
paniOii as any in the world, and before all
things to he avoided and discountenanced.
His chaplain also would needs challenge to
dispute with him, and confute Godliness by
Scripture, producing that text. "Be not
righteous over much, neither make thyself
otherwise ; why shouldst thou destroy thy-
self ?'' ^cc/. vii. 16. He thought with this
one weapon to have knocked True Godliness
down, and have spoiled his tcavelling for-
ever.

But he soon answered and said, *'That
po man could be truly righteous over muchj

60 THE TRAVELS 0^

jjor have too much of that pure wisdom that
is from sibove ;" but that a man might, he
told him under pretence of righteousness, do
more than God required of him, and so be
righteous over much, (as the papists and o-
thers are) and thereby destroy himself, since
will luors/iip W2iS of such an abominable na-
ture : and that a man might also be over-
wise in his own conceit.

At this answer the dispute ended ; and
Riches, perceiving his chaplain was worsted,
envied True Godli7iessTnuch move, and rais£d.
all the rabble of the town upon him : amonga
which were these following, viz. Pride, Iff-*
7iora?ice, Wilful, Hate-good, Toss-Pot, Out'
side, Riot, Wasteful, Hard-Heart, Belly-God,
Giddy-Head, Pick-thank, Rob-Sai?it, and more
of such like rustical and ill-bred fellows.
And mareover, he swore, if he would not be-
gone soon, he would send for the two consta-
bles, O/ifireasion and Cruelty, to lay him fast
enough ; upon which poor Gcdlinens was fain
to get away and hide himself, or else forcer
tain he had been knocked on the head, or
basely put to death : but he beinj^ out o
their reach, by the providence of God, cscapei i
without any hurt to himself; but many of hit
poor friends were sudly abused, who stood ui
to speak on his behalf, being reproached a
the vilest of men.

TRUE «ODLINEaS. j61

Godliness being thus forced to leave JRic/i&s
door, Vice and Ungodliness took the full posi*
session of his Rouse, and Godliness went on his
way wandering up and down to look for en-
tertainment, witR a sad heart? being griev-
ed to sse how he had hitherto been slighted
and traitorously abused, notwithstanding his
high birth, noble decent, and pedigree.

CHAP. IV.

Shewing hoiv Godliness, fw A/5 travels^came te
a floor Cottage^ ivhere dwelt one called Fo-
■verty, ivith tvhom he earnestly desired t»
make his abode ; and how he ivas shameful"
ly denied entertainment there also.

GODLINESS, finding how basely he had
been s-rvcd by Riches^ and that he eould
not, with all the ^strangest arguments and
motives imaginable, ^t any entertainment
with him, travelled farther : and as he
wandered up and down in the wilderness
of this worlds at last he chanced to
come to a small village, at the farthermost
end of which (upon the common) he espied a
little cattage ; a poor old ruinous thing it
was, the windows being all broken, only they
had crammed into the holes some old rags^
to keep out the cold, and by the propping it
F

€2 THE TRAVELS OP

Up, it seemed as if it was ready to fall : but
however, he remembering what his blessed
Lord and Master said, *' The poor receive
the gospel," resolved to go thither, and see
whether he might not meet with entertain-
ment there (for he is no respecter of persons,
he is willing to be guest to the poor as to the
rich, and to dwell with the peasant as with
the prince, or to make his abode in a cottage
as in a palace). And being come up to the
door, he understood the poor man's name
who dwelt there was Poverty, Now Godli-
Tiess knocked five or six times before he
could have any manner of answer ; for it
seems he was asleep in bed with his wife : but
at last being betweeii sleeping and waking,
he asked, though veiy faintly^ " Who is
there ? Who is at the door ?"

Godli. I am here ; pray arise and let me in.

Godliness listened, but he conld not hear
what Poverty said, by reason of the noise
that was within ; for he having many chil-
dren, it happened that by this time they were
awaked ai>d fell into a fit of crying : some
wanted victuals, and some of them cried for
other things which he had not to give them,
which made him one while to weep, and ano-
ther while to fret and storm at the poor chil-
dren so thut Godliness could have no answer

*rRUE GODLINESS. 6^

till he knocked again, which he did, and that
pretty hard.

Poverty. Who is at my door ^

64 TMe TRAVECS OF

Godli. A friend, my name is True God
iiness.

Poverty, Gcrdfineas I Pray what- business
have you here ?

Gddlt. I want a lodging.

Poverty. From whence come you, Sir ? I
doubt you have lost your way. Is this a
likely house to affoi'd entertainment to a tra-
veller ?

Godl . I came last from agreat man's house
not far off, whose name is Riches.

Pov, Well, had he no lodging for you,
that you are come to me ?

God, No, he hath utterly refused to en-
tertain me ; atid not only so, but hath base-
ly abused me, calling me at his pleasure;
and also raised the rude rabble of the town
upon me.

Pov. He had some reason for it, I warrant
you ; and truly I myself do not like very well
what you talk of ; for he is a man ready
enough to open his door to any who arc
worth entertaining ; I mean profitable guests.
If you csuld get no lodging at his house,
what ground have you to think you should
meet with any here ? Besides, though I can-
not deny but I have heard of your name, yet
I know you not: and moreover, I was
f(5rbid forn^erly to entertain one who goes

TRUE GODLINESS. 63

by your name ; and it may be yot: as far as I
know. I know not what times may come
again. It is Sir, a dangerous thing to opeoi
one's door to stranjgers at any time, but more
especially now, when there are so many
grand cheats and robbers abroad. Sir, tho*
I have not much to loose, yet my life is as
dear to me as any man's ; and should I let
you in, how you would treat me, God knows,
ibr I have heard that many thousands, thro'
your means, have lost their sweet lives as well
as their estates.

Godli. I will, poor soul, do thee no wrong ;
but contrary -wise, if you please to open the
door and kindly entertain me, y©u shall find
me the best friend that ever you met with in
all your life.

Pov, You speak well ; but what is it you
will do for me ? have you any money to
give me, to buy my family a little good
victuals ? (for we have had little else but
bread and water a great while to live upon)
and some better clothes ? for my poor chil-
dren go almost naked.

Godli. I cannot at present assure thee of
much earthly fullness or worldly goo(i-things,
I do not chuse to proffer men money, or hire
them to open their doors to me : no, I hate
the thoughts of setting one foot in sueh a per-
F 2

66 THE TRAVELS 0¥

son's house : If I ara not freely unci heartily
received I will not come in at all. l-'riend, I
do not trade in gold and silver ; but this I will
promise thee, if thoa wilt kindly let me in,
whatsoever good thing the Lord sees thou dost
need, thou shalt upon my lionest word, nay, and
vipon the word of Christ himself, have it.
" Seek nistthe Kingdom of God and his
righteousness, and all these things shall be ad-
ded unto you." Mat. vi. 33. You complain of
want ; come open to mc ; do you not remem-
ber that word, " They that fear the Lord shall
not want any good thing,*' PsaL xxxiv. 10.
" The Lord will give grace and glory,
and no good thing will he with-hold from
them that walk uprightly." Psal. Ixxxiv. U.
What dost thou say, Poverty?

Pov. I am in a very Ioav condition : what
you mean I cannot tell ; but this I know, my
head and heart is filled about other things,
Alas I what can you think to meet with, or
expect from me ? Do you not see wha* abun-
dance of poor, hungry and ragged boys and
girls I have ? It is enough for me to get
bread for them ; I must leave such things
which you talk of to my betters ; I mean
swch who have more time to mind them, and
are better learned, God help m^, I eai^not
^ell what to say to ypu.

TRUE GODLIWESS, %7

fiodL Come, let me in ; that is to say, be-
come a true convert, g-^.t a right faith, and
lead a good and holy life, and I shajl te ach
thee to be more diligient and industrious in
thy calling than thou hast been, and not fool-
ishly and idly to waste so many day's work in
a month : thou wilt gain, thbu wilt find every
way by True Go'dlmess,

jPov. Truly, we poor folks in the country
think it is Godliness enough for us to bear an
honest mind, and pay truely for what w;e
have, and go to church now and then, to
hear some good prayers there, and say the
Creed, the Ten commandments, and the
Lord's Prayer now and then at home, when
we come from work, if we- do not chance to
fall asleep first ; for it has been so with me,
God knows, many a time, the Lord help me,
but if I thought it would be for my profit, I
could find in my heart to open to you.

Godli. Poverty, I will assure thee it will l5^
infinitely for thy advantage ; hast thou not
read ?

Fov. I cannot read. Sir.

Godl . Bnt have you not heard then ot
that word, "Godiiness is profitable unto all
things, having the promise of the life that
now is, and of that which is to come."
1 ?7m. ir. 8. and that wprd, Godliness ivtth

68 THE TRAVELS OF

Contentment is great gaiit, ? And now, be-
cause I see you are weak, I will tell you of
some of those great blessings you will gain, if
you do receive me in truth. First^ I, where-
soever I come, bring along with me reconcil-
iation with God, pard©n of sin, peace of con-
science and joy in the Holy Ghost ; nay, I
raise men to honor too ; I will make thee
a son of God, an heir of Heaven, and at last
set a crown of endless glory upon thy head.
What dost thou say. Poverty ?

Pov. I had rather have some better clothes,
a store of good provision, and a better house
to live in : these things suit my present ne-
cessities ; but as touching those things you
talk of, I do not well understand what they
are ; they may be but fancies as far as I know.
Besides, what work will you set mc about ?
I cannot endure hard labor.

Godli. But stay, Poverty, what kirtd of fel-
lows are those you have got in your house ?

Pov. What 15 that to you I why do you
not answer my questions ?

Godtl. Why then I will tell you : you
miiist believe in Christ, and very fervently
read the Holy Bible, and every Lord's-Day
with great reverence and seriousness hciir
God's .blessed word, and pray at least twice
a day } n.itj, ^jid I ahjill teach yoii to be more

TRUE GODLINESS. 69

painful and laborious in your trade and v/orld-
ly business: but this, I know cannot be done,
unless you put away that crew of loose and
naughty fellows in your house.

Now Poverty had, it seem^, divers base
and lazy companions, who were all grand
enenjies to True godlinens ; and some of them,
it is said were his own children, or natural
offspring : their names were these, viz.
Unbeliefs Ignorance, •SVo^'//., otherwise Idleness^
Wasteful^ Light-Finders.) Faint-Hearty Car^i-
ing-Care^ and Fear-Man^ together with some
others. Now, when he began to open to
Godliness, these hindered him.

First J Sloth and Idleness would not let
him rise out of his bed of security, to call
upon God, nor take pains to pull up the
briars and thonis that grew in his heart ;
by which means his field lay barren and un-
tilled, nothing growing therein but what
the ground brought forth naturally : nay,
these made him of such a sluggish temper
and such a lover of rest, that he complained
many times because he could not go without
motion; nay he was unwilling to be at the
trouble of feeding himself; theuefwe would
wish that men might live as trees and plants
do. And though there was offered him a
cabinet of rich jewels, ^^et he would not sq

70 THE TRAVELS Ol^

TOiich as stretch out his arm to take hold of
it ; and notwithstanding he had many fiery-
darts stuck in his breast, yet he would not be
at the pains 6f pulling them forth ; by which
means he was in a sad and lamentable con-
dition. I remember a very wise man told
me, "That he hides his haud in his bosom^
and it grieveth him to bring it again to his
inoUth." pRov. xxvi. 15. by the meansof these'
two lazy fellows, Sloth and Idleness.

Ignorance told him, he had received True
Godlmess alreauy, and ihat he had dwelt in
his house ever since he was a child ; and
that bajitism brought him in ; and that the
chief business God required of him was to
get bread and cloaths for his family.

Unbelief to\d. him, that those things which
Godliness talked of were mere fictions ; being
unseen things, there was no reality in them,
but when he questioned the truth of what
Unbelic/s'poke upon this account, then the
wretch told him, however they were things
far out of his reach, a»d that he had no part
or lot in them ; neither could they (if it wa»
possible to obtain them) answer his present
necessities.

Light -JS.ngers told him, he had been for a
long while his best friend : and if it had not
been for him, he had been starved to death
long before now.

TRUE GODLINESS. 71

Dhtmst fell into discourse with his thieving
brother and positively said, if he turned
Xtght-Jingers out of his house (as he knew he
must if Godliness came in) he would certainly
go a begging from door to door.

Wasteful told him, that True Godliness, if
entertained, would not suffer him to buy such
good pieces of beef, mutton, Sec. as he was
able to pay for them ; and that he would not
suffer him to go any more to merry meetings,
and carouse it amongst good fellows at the
alehouse, nor recreate him iclf at cards, bowls,
nine -pins and othej* sports, for money on holi-
days : and that he must be content with such
mean cloaths and fare as he had got, and ne-
ver lose a day's work to gratify the lusts of
the flesh ; and that also he must change hi^
company; which particularly was grievous
for Poverty to hear.

Car/i?«^-carf filled his head so full of dis-
tracting thoughts, that he had not time to
think of God, Christ, nor his own soul, from
one week's end to another ; but his great study
"was either to think where to borrow money
and so get more in debt, or else how to pay
what he owed, to get out of debt, or what
he should do for work, trade being grown
(by the badness of the times) very dead :

72 THE TRAVELS OJT

by this means he was filled with sad thoughts,
not knov/iiij^ how he should get more bread,
when that he had was gone, and more cloaths
when those he had would hang on no longer.
Besides, it could not go out of his mind, but
that at one time or other he should bear-
rested, and thrown into a goal, haying many-
times fearfully broke his word.

Faint-Heart and Fear-Man represented to
him the danger he would be in upon many
considerations, if True Godliness was enter-
tained.

For, first, they told liim how contemptible
JReal Godliness was grown at this present time,
being of very little credit or esteem amongst
any sort and degrees of men in the world,
by reason of Vice, which was_ never more
ran[ipant ; iasomuch that True Godliness was
like to be driven out of the world, and forced
to fly into some hole or corner of the earth
to hide himself. Mr. Richeny who is lord of
the manor, hath beat him away from his door,
and hateth him with a perfect hatred : now
if you entertain him, he will soon hear of it,
and so will become your deadly enemy, and
will pull down your cottage or warn you
out, or be sure not to let you have a faithing
of the floor's moneys nor never to set you to
work any more ; and what will become then

TRUB GODLINESS. f3

©f thy poor wife and children? — nay, said
they, we will tell you more ; do you not hear
what cruel edicts the prince (the French
King) of the ancient Gauls country hath
made against True Godliness ? And how many
of the Protestant churches he hath pulled
down and utterly demolished ? And how he
is persecuted almost every where ; Come, say
they, "it is that pleasant and lovely form of*
Counterfeit Godliness (Papistry) ; " that will
in a little time be generally embraced, and
they who entertain" True Godliness '* must
expect to be reproached and reviled, nay,
murdered*" Besides, doyouncthear how ma-
ny thousand in France, and in other places,
who have for a longtime entertauicd him, have
turned him out of doors ? thc.X are weary for
him, or afraid to own him : and is this a time for
you to think of embracing himl Poverty, (suid
they) pity yourself, and have more wit ; you
are poor enoughalready, and this is the way to
make you more miserable. If Riches will not
entertain him, who hath many advantages to
relieve and help himself in distressing times,
and sad exigencies over what Poverty hath, or
can promise himself, there is no ground of en-
couragement for you to open to him.

U.pon this poor Poverty resolved not to let
True Godliness have a lodging in his housg ;
G

m

7*4 THE TRAVELS Or

">)iit rather instead thereof, to put stronger
bolts and bars on his door. Godliness having
waited all this while, to hear what these cur-
sed enemies of his would say, and perceiving
t.hey had now done, he broke silence, and be-
gen to speak after this manner.

Godli. Well, Poverty^ I expected but little
less from you, when I perceived you were re
solved to hearken to those graceless villains
you lodge in your house ; for they (I hear
would do their worst to keep me out : but •'
shall now, however, to undeceive yt)u, answei*
Ithem all.

First. As to those lazy companions, Slotfi
and Idleness^ who will not suffer you to la,
hor for the good either of body e-v soul, the;
have in part JDrought you into this poor anc
miserable condition you are in. Oh! hov
mn.ny have they brought to beg their breac;
from door to door ! and stirred up others to rob
steal and commit horrible murders, to upholc
|:hem in their loose, lazy and ungodly lives ;
hy which means they have brought, and
daily do bring, a number of men and women
%o the gallows : but the greatest mischiel
•they do, is to the souls of men ; for they cast
thousands into such a deep sleep, that they
will never awake until they lift up their eyes
ifi H*'-Il. They will not suffer men to labcv

TRUE GODLINESS. 75

to find but their danger till it is too late z
and others, when they do perceive tbeif
woeful condition, are hindered hy them from
endeavoring timely, and in a right manner, to
get out : they many times cry, Lord hel/i us f
and Lord have mercy upon as ! but never
strive to take hold of the olifers and tenders
of his grace and mercy, by cleaving to ChristI
and leaving their aheminable wickedness.
It is the idle soul that suffers hunger, who
shall beg at harvest, and have nothing ; tho*"
there is bread enough and to spare for you
in God's house, yet they v/il) not suffer you
to seek out for it ; but cause yo .1 to cry " Yet
a little sleep, y6t a little slumber, yet a little
Voiding -of the hands to sleep," Prcv. xxiv.
33. Is it not sad, notwithstanding y.mr
house is on fire, and you like to be burnt in
your bed, you cannot thro S'oth and Icilp.i3e»s
rise up : you are just ready to drop iato Hell,
and yet will not endeavour to deliver your
own soul. O remember that word! " Take^
the slothful and unprofitable servant and bind
Kim hand and foot, <Mnd cast him into utter
darkness; there shall be weeping and knash-
ing of teeth." Matt; xxv. 30. And then,

Secondly-, As to Light Fmgers^ he is a
^/;?V/, and if you follow his dictates, he will
bring you to the gibbet — besides, J^^q thi&f

76 THE TRAVELS OF

shall enter into the. kingdom of God. I Cor-
inthians, vi. 10.

Thirdly^ Wasteful^ his brother, for all his
huffings, is almost as bad as he. It was this
vain fellow that brought the ^oqy Prodigal
to eat husks 'n^ith the swine. Luke xv. It is he
who not only causes you to waste, and foolishly
to spend your money, (when you have got a
little) but also your precious time, which
should be improved for the good of your poor
perishing soul. Poverty^ can it do you any
harm to be taught to become -afbetter husband,
and not to consume the little you sometimes
get, amongst righteous company which
might be a great comfort to your poor wife
and children ? Also I will appeal to my neigh-
bor Morality^ whether there is any ground
for you to refuse to entertain me, because I
teach you to be content with mean things, hard
fare, and do put you upon hard labor, and not
to run into debt, unless you know how to
pay it.

Ignorance is a murderer, and hath destroy*
ed millions of souis ; though there was a time
indeed when God seemed to wink at him.
^cts xvii. 30. That is, did not lay (as it were)
his hands immediately upon him — but now
he is left altogether inexcusable, because Go4
hath afforded you a sufficiency of light, to

TRVE GODLINESS. it

bring you to the truevknowIedg*e of salvation,
the necessity of faith and Trut Godlinessy
if you would escape the damnation of
Hell,

I found Unbelief, il-^ other day Avith lUches,
and indeed I can come to nobody's door but
I find him within. I gave a plain character
of him the«, to which 1 refer yow, if you
Lave a mind to know what a. dangerous per-
son he is ; but however, take one ward or
two in answer to what he says to you against
me. He affirms, that all my promises ar©
fictious ; being unseen things, they have no
reality in them, or things that you can never
attain unto : and if you could, yet they could
fiot answer your present necessities. If you
will give credit to such a notorious Iyer, mur-
derer, and blasphemer, v,' ho certainly, in a
sly and tl'Qacherous manner, seeks to stab you
at the heart, who can help it ? Are Christ's
jiromises of grace and peace here^ and glory
hereafter, because not seen Vvdth external
eyes, fictious ? He wi!l tell you also ere long
if you will believe him, that there is no God
nor devil. Heaven nor Hell, because not visi-
bly seen with eyes : he may suggest the one
to you, as well as the other. Come, Poverty,
thousands of my children, by blessed expe-
iieDGC, have found my promises no fictions

G i

-m

7B THE TRAVELS OF

nor idle fancies, but things full of reality,
marrow and fatness ; O taste and see how
good the Lord is I Aud why may not you ob-
tain these sjlorious good things, viz : Union
and communion with God, pardon of sin, peace
of conscienee, and joy in the Holy Ghost,
as v/eil as others ? They are commonly
given in the name of the Gospel to the poor.
Come, Poverty, these things are thine (as
sure as God is in Heaven) if thou wilt but let
me in : Poor Lazarus understood them, and
experienced the sweetness of them, and shall
to eternity. And then lastly, have you no
need of these good things of mine^ because
they may not so directly answer your outward
necessity ? Are not the necessities of your
soul more to be minded than to get store of
meat, drink, deaths, silver and Gold ? What,
are all these things to the love and favor of
God, an interest in Christ, and to have a right
to the kingdom of Heaven ; How soon, alas,
may your life be gone, and what good will
these things do you then ? Do you not see
they perish in the using ? And as they are
corruptible, so likewise they can never satis-*
fy nor fill the desires of your soul, nor da
Ihey suit the necessities thereof. Consider,
can any of these things make thy soul happy I
Can gold or silver enrich it ? Or the rarest

TauE eoDLiNESS. 79

worldly dainties feed it ? Or wine cheer it i
No, Poverty : if thou hadst the things of this
world in ever so great abundance, yet till
thou lettest me in, and makest me thy chief
companion, thy soul will be miserable. What
is it to have plenty of all good things, and
no God^no Christ, no pardon, no/zcace, but
contrary-wise, the curse of Gody horror of
conscience, and hell at last ? Thou wilt. Po-
verty, become more happy if th«u dost ©pen
thy door to me, and thou and I dwell toge-
ther, than the proudest monarch in the world :
thy comforts, inward peace and joy, will ex-
cel theirs, and thy riches be more abundant
in quantity, besides the rare and excellent
quality of them ; nay, and thy glory will b^
far more transcendant ; and besides, it will a-
bide with thee to all eternity.

As touching Carfiing-Care, he hath almost
broke thy heart already — he will not let thee
sleep in the night ; but by telling thee of thy
wants and necessities, sadly disturbs thy niind^
but never helped thee to a farthing in all his
life ; and why shouldest thou hearken to him
any longer ? he is thy utter enemy as well as
mine. Hear what the Lord Christ saith,
Who, by taking thought, can add one cubit to
his stature ? Matt. yi. 27.

He haB even eat up thy very spirits, and

8d THE TRAVELS O?

weakened thy body, marred thy senses, e& :
pecicdiy the spiritually senses of thy soul ; sa
that thou caii'st not think one serious thought
all the day for hirn : nay, when Sloth and Idle-
ness will let thee go to hear God'a word, he
follows thee thither too; and so confounds
thy mind with wandering thoughts, that all
thy devotion is spoiled, so that you can profit
nothing : therefore, I beseech you, do what
you can to thrust him out.

Distrust^ that faithless fellow, set on this
base wretch Carping-Cire, to perplex thy
mind — and this is not all ; for he tells thee,
if thou turnest Light-fingers out of doors,
thou wilt certainly go a begging. Come,
Poverty, they are a pack of sad villains, set
cin by their great Master ^/2o//i/o«, to bring
thee to shailie, as if there was no way to live,'
but by breaking of God's commandment, Thoil
ahalt not sfval. And is not he a wretch that
shall call into question the cure and defaith-
fulnessof God, whose promises are to feed
and cloath thee, and to supply all thy neces-
sities in the way of thy duty, so that thou
shalt want 710 good thing (as 1 said before)
iho thou possibly may'st think that good for
lliec, which God knows is not, Isa. xi. 11.
Psal. xxxiv. 9. 10.

And now in the last place, let me speak a

TRUE GODLINESS. 81

few words to those cowardly fellows, Faint-
Hearty m\d Fear- Ma7i. Isa. ii. 13. They are
they that would have you fear man more
than God ; and yet I am ready to believe some
of their words, take as much place upon
your heart as any thing you heard from the
other.

But what reason there was, or is for it,
we wiH come now to consider.

First. They say I am grown here of late
very contemptible, and am of very little
esteem or credit amongst any sort or degrees
of men. Isa. liii. 3. And that I shall ere
long be forced to fly into a corner to hide
myself.

To this I answer First, I never had much
esteem amongst great men ; nay, in every
age of the world very few gave credit to me ;
and now being come (almost to the end of
my travels) into the last and worst age ; I
could expect no other usage than what I
meet v/ithal. How should I have many to
admire and fall in love with me, when the
text positively says, Jll the world wandered
after the beast. Rev. xiii. 3. That is, they
were in love with and admired Counterfeit
Godliness ; and the truth is, I marvel not at
it, because all along the false Prophets were
more readily embraced than the True, and

82 THE TRAVE4.S OF

their words generally believed. If another,
comes in his own name (saith Jesus Christ)
him you will receive. John r. 43. The rea-
son is easily discerned, Because they sooth the
fie 0 file in their sins. 1 Kinejs xxii. 13, 22.
Alas ! do not you see how Counterfeit God-
liness gives liberty to men to please their sen-
sual and brutish lusts,,teaching an easier way
to Heaven than ever I did, or can ; for I al-
ways taught, as at this day, the doctrine of
Self denial, Mark viii. 34. The necessity
of Faith in Christ, regeneration and mortifi-
cation of sia. &c. John iii. 5.

Secondly. Whereas they say, I shall ere
long be forced to fly into some corner; that
is, I know the fear of these paltry fellows :
but if it should chance so to come to pass».
woe be to you, and all the world besides, if
True Godliness once finds no place nor coun-
tenance in any nation of the earth ; and in-
deed you had the more. need with all speed
to receive me into your house, lest hereafter
you find me not, and so perish in your sin^.

lykircily, What though Riches hath reject-
ed me, he never had much kindness for me,
but was generally my enemy ; and whereas
they say, he will be displeased with you, and
warn you out of your house, if you entertain
me, what then ? Christ will receive you into

TRUI GODLINESS. &^

Ms house, and you had bettev have him to be
your friend than any prince upon the earth ;
When my father and mother saith " David,
forsake me, the Lord will take me up." Psal.
xxvii. 10. Have you not read of that ppor
manlvhomthe Pharisees excommunicated for
cleaving to me, and how the Lord Jesus gra-
ciously received him ? John ix. 35. Come,
Poverty, do not fear the worst that men can
do ; God will help you, and he is above them
all, and it will be but a little while before
that word shall be made good, Your breth'
fen that hated you^ and cast you out for my
7iame*s sake^ said, Let the Lord be glorijied ;
but he will dpfiear to your joy^ and they shall
be ashamed, isa. 1xvi. 5. x^nd what though
some great piotentates of Rome combined
to tread me under their feet, and set up
idolatry, popery and superstition — should
this deter you from receiving me ! Alas I
man, the time is at hand when all will be un-
done, and be forced to tyy out " Woe, woe,
woe that ever they were horn ! but thq|e
only, who have made me the joy ^nd delight
bf their hearts. Say to the righteous, it tshalc
go well with him ; woe to the wicked^ it ahatl
go ill with him, Isa. iii. iO. It is sad indeed,
to see any leave me in my adversity ; but
they Avere false friends, and let them j:,q ;

THE TRAVELS* OF

.ney never loved me in truth, John, vi. 68,
init do thou but kindly embrace me, find 1
Avill keep thee from falling; nay, thou shalt
find me a sure refuge and defence to thee in
the day of distress, Psal. ix. 9. yea, and I
^v'ill store thee with all good things, which
the rich have not ; I am resolved to feast thy
soul continually, and never leave thee unto
thy dying day, Isa. xxv. 6. Come, thou and
1 hhall live splendidly together, notwithstand-
ing thou art poor, if we can byt get my
dear friend Content to dwell with us- 1 . Tim,
vi. 6. What dost thou say. Poverty ? Shall I
rorae in ?

But notwithstanding all that Godlinesa could
say. Poverty would not give way to him, but
began to give him reviling words, saying,
.He was born a gentleman^tho he ivas fallen
to decay ; and that he 'would not suffer duch tU'
mults at his door : for it seems while G«d-
iiness was praying and pressing for enter-
tainment, one Persecution^ th« ofispring of
Adam's eldest son Cain, Gen. iv. 3. had rais-
ed abundancG of wicked fellows together, to
drive Godliness away from Poverty's door:
so by the opposition within doors and with-
out. Godliness found no lodging there nei-
ther; yea, and escaped not vathout many
bitter threatenings, cursings and sad blasphe-

TRUE GODLINESS. t-'

mous words. Now, one reason why Riche*
and Poverty did not receive True Godliness,
was, because Consideration dwelt with nei-
ther of them, who being a grave counsellor,
might possibly have given them better advice,
than to deny entertainment to so sweet a
friendt Godliness, after this) began to be at
a stand which way to traveinext ; but Hearing
of one Youth, who lived not far off; he resolve
ed to see whetlier he might not get a dwelling
witL him, because he was one that his co?7i^
mission particularly directed him to visit.

CHAP. V.

Shewing how True Godliness finding Riches
and Poverty had rejected him, in his trav"
els, came to a great city, where dwelt a brav<5"
young Gallant, called Youth^ with whom
he had a mind to be acquainted, and totak©
up his lodging : shewing also, how baseljr
he was dealt withal by him.

ONE might think by this time it was iii'
vain for True Godliness to travel any^
farther, not being like to find entertainment
any where, since Riches and Poverty both
had refused to receive him ; yet he was re-
solved to pursue his journey, not being with-*
out hopes of finding his dear friend at last,
H

^/

THE TRAVELS Of

fj{\ed Consideration, whom he sought for ;
and coming into a famous city, where one
Youth dwelt, could not tcTl but he might meet
with him at his house, calling to mind what
kinilness young Joseph, Moses, Samuel, Da-
vid, Obadiah, Josias, John a.ud Timothy of
old, and many others had shewed him, and
therefore wcDt boldly to his door, smd desired
entertainment.. Now it appears this You?ig-
^rerwas ay^reat gallant ; but though he had
Ueen brought up to learning, and lived in a
place where the gospel was powerfully preach-
ed, yet he wa& very ignorant as touching the-
bcstfehings, though very complaisant. And
after Godliness had in a grave and sc^ber man-
ner desired a lodging with him, he asked him
What he wa$, as also his name.

Godliness. Sir, I am a person of noble de-
-scent, being nearly allied to a great and migh-
ty prince, and my name is True Godlineh^
being by him sent to travel hither, to com-
mend his sovereign grace and clemency unto
the inhabitants of this city : and I have also
brought along with me (tokens of his eter-
nal favor and good-will to such who will re-
ceive me) very rich presents, and I shall be-
stow them ©n you, if you will be pleased to
entertain jne.

Youth, Your tt^psth«.E(ible Ee:|UBt : I mn.sJ

TUUHf GODLINESS,

sr

confess I hare read and heard much of you ^
but why you chuse to take up your lodging;
in my house — there being many grave and

gg/ THE TUAVELS OF

ient gentlemen near, I know not : for you
seem to be one whose company would better
suit men of riper years.

Godl. Sir my Master gave me orders to
commend his princely grace and favor unto
you (if your name is Youth) : beside, he
hath chosen your house for my lodging above
.others ; nay, and he hath made more blessed
promises upon your kind and loving reception
of me, than he hath to any besides in the
world. Have you not read that word, I love
them that love me^ and they that seek me early
shall find me. Pro v. viii. 17. And that word
Seekjirst the kingdom of God, and his right'
fi0us7iessj and all other things shall be added
tinto you. Matt, vi. 35.

Youth. As for those other things, I need
them not, I have enough of the world.

Godl. Aye, Sir, but you want my Master's
righteousness, Rev. iii. 17. 18. And also a
part in his kingdom ; and these are some of
those glorious commodities I have to bestow
upon you, if you will entertain me.

Yo-i Aye, there it is ; I perceive I must
ent< f 1 you, if I would have them : but I
tell yoa plainly, your company does not suit
with my age ; why should you force yourself
upon me ?

Godl, Why, would you have a part in the

TRUE GdDLINfigg. §0

righteousness of Christ, and his kingdon. •
and not receive True Godliness ? No Sir, that
xvill never be : you must believe in him, and
be united to him, or you will have no lot nor*
part in this matter. " He that believeth not,
shall be damned," Matt. xvi. 16.

Youth4 Pray, Sir, do not trouble me ; you
are going to preach.

GodL It is said you should think I trouble
you, because I desire you to let me have a
lodging with you.

Youth, Sir, you will spoil all my pleasures
and sensual delights, if I entertain you ; I
know your manners well enough. You will
cause me also to turn out of my house my
familiar friends and companions that rejoice
my heart in these youthful days of mine.

Now, those he called his friends were these
following, viz. Pride, Wanton, Vain-Gloryy
LovC'Lust, Ambition, Gatj-Cloaths, Toss-Poty
Gamester, Please Friend, Time-Server, Scorn'*
ful, Hate-Good, Scoffer*

GodL Young man, believe mc, those
pleasures and delights which your hear^ is so
much set upon are brutish, and very #tr>rful
to God, and do also abase your nob/c souly
which is of a sublime extraction. Nay farther-
more hear what wise Solomon said, Rejoice, O
yomiq'vian, in the days oftJiv youth, and- -walk in
Xl St

90 f THE TRAVELS 0»

A

tfie/Kvays of thy hearty and in the sight of thine
^j^es. May be you will say, 0 I this is brave

Aye but after the flash of lightning comes a
clap of thunder enough to make you quake :
■But knoTJ^ that for all those things, God ivill
bring thee to judgment. Your sweet meat,
young- man, is like tohaye sour sauce ; yovi will
pay dear at last for all your sensual pleasures.
Youth. But for all your haste, wise Solomon
made trial, of all the delights of the children
of men before he condemned them ; and so
>viU I too, as far as I can.

Goal. It is true, Solomon did so ; and
doth he not, by the sad experience he l;ad of
them, tell yon, "All was vanity and venation
of Spirit ?" Come, Sir you had better believe
the poison in the cup is deadly, than to taste
pfit.

Youth. Sir, pray speak no more ; I have

not sowed all my wild oats yet ; let me alone.

Godl, Wild oats indeed ? Come, let me

persuade you to sow ho more of them, for it

ss but sowing to the icsh ; " and he that sow-

eth to the flesh, shall ot the flesh reap cor-

^'uption.'* Gal. vi. 8. You had better far to

sow to the spirit. And now 1 will tell you

what a kind of crop you will have at harvest

by sowing that cursed seed, which you call

>vildoatSjUnlessby repent^biicfc- you pluck them

^U pp again.

TRL'E GODLINESS. 9 1

Youth. Why, Sir, what crop shall I rea^ ?

Qodl. You are like in the first place, to
reap here in this "vyorld a crop of loathsome
diseases ; for drunkenness, rioting and whor-
ing^ doth commonly produce that. Second-
ly, you will reap a crop of infamy and re-
proach ; for ain is the shame of any /leo/ile^oY
particular soul, Prov. xiv. 34, And it will be
much if you reap not a crop of want and beg-
gary too in the end. Thirdly^ you will reap
a crop of horrible and unsupportable guilt,
Prov. xviii. 14. by which means your con-
science will torment and lash you after such
sort that you will not be able to endure it,
unlejis you go on in this ungodly course so
long, that it is seared with a hot iron, and
then you will reap a crop of all manner of
foul and detestable' fillh and pollution ; yea,
such corruption that will cause God to loath
your soul. Fourthly, you will reap also a
crop of all the fearful plagues and curses that
are in the book of God pronounced against
wicked and presumptuous sinners. Deut.
xix. 19, 20, 21.

Fifthly, and Lastly. At the great and ter-
rible day of judgement, you will reap a full
crop of God's eternal wrath and vengeance^;
a crop of brinish, though fruitless tears^
gpoan^ and endless torments in hell-fire,^

/

§5 TftE tmAVELS ot

Mat. XXV. 41. Now if you like to gather In
at harvcbt such crops as these, go on and sow
your Avild oats plentifully.

Yout/h- Sir, I intend to sow other seed here-
after; I desire only liberty for the flesh in these
my youthful days : if you ghouH chance to
call at my door when I am oW, I may then
possibly see cause to entertain you ; nay, Sir,
I do promise you, I will then open my doors
to you.

Godl. Alas ! Sir, present promises to open
kereafter to God and True Godliness, sel-
dom ever end in real performance : he who
promised to go and work in his master's vine-
yard went not. Matt. Xxi. 30. Such who put
me off with promises to become godly here-
ftftef, it is evident, do purpose to be wicked
for the present. Besidt^s, do you know you
shall live to be old ? Or if you should, that
God will' send mc then to knock at your door I
Nay, and let me tell you, if I should then vis-
it you, I fear it will be to no purpose, because
Sir, you ripen apace already in wickedness,
and sin is of a hardening nature. Evil hab-
ivs are not easily changed ; the black moor
may as soon change his skin, or the Uopard
his spots, as you may learn to do well. Jer.
xiii. 23. and open to rae when you have been
a K)ng time accustomed to do evil : thcrefpr©'
open to me no\y^

TRUE GODLINESS. 93

Youth. Sir, you will raise my spirits anon,
if you leave not oif your canting the sooner ;
you are a gentleman, I am sure, a few or none
care for. Have any of the rulers and nobles
of the nations embraced you. I mean Strict
Godliness ? John viii. 48. Why do you not
see if they will entertain you.-

Godl. Nay, pray be not offended with me.
1 seek your profit ; I will do you no wrong :
you shall not lose any thing by me, if you
will let mc have lodging with you, though
possibly you may lose something for my sake,
but if you do, I will repay you again an hun-
dred-fold in this world, Mat. xix, 29. and in
the world to come you shall have life ever-
lasting. And what though not many mighty
and not many noble ones do love me, or wiU
entertain me. 1 Cor. i. 26. it is nbt because I
do not deserve esteem from them, but be-
cause they are incensed against me by the
Devil, and are so in love with Vice, my mor-
tal enemy. Sir, I am abused and rendered very
odious by wicked men, as if I were a factious,
restless and seditious fellow. Acts xxiv. 25.
And this is the reason why I am so slighted
and contemned.

Youth. Aye, (and to speak the truth; I
cannot believe but you are the cause of all
the present discord, animosities and confu*>

/

./

94 / tHE, TRAVELS OF

siorts that arearnonij^st us ; for since you earner
into this country, what disputes, contentions
and distractions, have been here ? When
Popery, and Formality was generally re-
ceived in this land, it was not thus.

GodU I and my children ever, I must con-
feiss, were thus censured and falsely accused,
though never so stigmatized as now of late.
Isa. viii. 18. Jerusalem of old was called
a rebellious and bad city, because I dwelt in
it; and my enemies said of old time, " Sedition
had been there, and that it was a great enemy
to kings and governments," Ezraiv. 12, 15.
But it is no nuirvel, I am thus abused, con-
sidered my Lord and master himself was load-
ed with like calumnies, John x. 20. being ac-
cused witt sedition, and called an enemy to
Caesar likewise. But let not this discourage
you from receiving me into your house, for*
all these things are utterly contrary to my
nature, and abhorred by me and all ray good
friends ; and therefore pray let me come
in.

YGuth. It will not be for my honor ; I shall
be derided and scoffed at, should I do it, anct
be looked upon as a foolish person : there-
fore pray begone from my door.

Godl. What if you lose the honor of this
world, I will raise you to a far greater \ for

TRUE GODLIXSSS. 6$

' ho7ior and riches are 'with Christ ; yea lasting
riches and righteousness ; Proy. viii. 18. John
xii. 27. Tiiey ihat receive me, and serve
Christ, God will honor.

Youth. Pray let m« alone until another time,
iintii I am a little older,

Godli. Sir, my master conimands you to
remember ^im noiv in the days of your youth.
Eccles. xii. 1. And to remember him, is to
embrace me : and let me tell you» to reject
me, is rebellion against him who is th^
K-ing of Kings and Lord of Lords, John xii.
43, shall not what he requires you to do, be
done (

Youth. I hare other business at present of
greater concern than to attend on such , a
guest; take an answer therefore, atuj _be-
gone.

Godl. Nay, dp not mistake yourself; for to
receive me, and to Lead a godly life, iy bu-
siness of the greatest concernment in the
world. Wfei'e you not made and seat hittier
^n purpose to serve and honor your Creator,
and not to live like a brute, to satisfy your
last, and serve the devil, as heretofore you
have done, Isa. xliii. 21. Acts xvi. 27. And
if you do persist in these courses, be assured
YOU will perish in hell at last for evermore.

Upon this the young; GftlJanj: was in ^

^.,

96 THE TRAVELS OF

great rage, and swore Damn him^ he would be
revenged 071 him and oi.\all his friends ^ and
nei>er endure True GcX'iness more : Nay,
and presently all his compiinions and attend-
ants, who were in the house (mentioned be-
fore) stirred him up to fall upon Godliness
immediately, and forced him away. Pride
swelled like a toad ; Vain-glory vaunted him-
self; and both bid him disdain the very mo-
tion Godliness had made. Time-server and
Please-Friends bid him mind what was
the a-la-mode of the times, and do as other
Young Gallants did. Scornful looked with
contempt upon True Godliness. Toss-Pot
had the young man away to the tavern : and
Gamester after he came there set him to
play at cards, dice, Sec. — Love-Lust enticed
him to a whore-house. Scoffer and Scornful
lolled out their tongues at Godliness, ridicul-
ing and deriding him shamefully ; nay, and
not only so, but made base songs of him
crying. Hey boi/s, uji go ive ! And Hate-good
commanded them all to fall upon him, and
rid him out of the world ; and bad it not been
for fear of some neighbors (though they we»e
but mortal people) lie had doubtlcbs been ut-
terly trod down under their feet : but blesst'd
God ! he escaped this time also,land got away
leaving; the poor debauched youth to him

fJlUE GODLrNESS. 97

self, to gratify his own sensual and luxuri-
ous appetite.

C H A P. VI.

Shewing how Godliness, came to knock
at the Door of our Old Age, &c.

GODLINESS being rejected both by Rich-*
es, Poverty and Youth, resolve-d to sqc
tvhether he might not be entertained by a
certain decripid and feeble person, called
Old^Age^ concluding with himself, that it was
very probable that his dear friend Considera-
tion (whom he had a long time sought for)
might lodge in his house : for, said he, surely
075^/0 7n, though he dwell not withi??cAe*, Pov-
erty nov Fow^/i, yet doubtless he doth with the
Aged. Job xxxii. 7. And therefore made di-
rectly up to his door, where he knocked and
called a considerable time without any answer,
but at last Old-Age enquired who was at his^
door ?

Old' Age. Who art thou ?

Qodl. Your real friend, True Godliness,
who would fain have a lodging with yqu now
at last.

Old-Age. Godliness ; I have heard, I thinky
of you, but I do not know you. Besides, I
am not able t^o rise up from my chair to lot
I

98

THE TSRAVELS OF

you In, I have such a weak and crazy carcase,
unci so full of pains and aches, that I have
enough to do Xo sustain my c^n infirmi-

•ttiVlB. GODLINESS. 9!>

ties : pray come another time ; do ' -<

blue me.

Godl. Alas 1 Father, you may not. live ano-
ther dr.y : death may seize you before ion ^r-
row morning-. Prev.xyLvii. 1. \Y d

you put me off ? I was formerly at } r

when you was young, and then you told
me you could not open to me, because you
had not sowed all your wild outs, t.nd
yoti were too youn£;, and I was not a fit com-
panion for Youth. Moreover, you then said,
when you were old you would ict me in >
and will you put me off now too I Pray
rise and open to me.

But all the ways and means Godliness could
use, signified nothing ; Old Age was settled
so on his lees, and had such abundance of re-
bellious servants and children, that they
would not suffer him to shew Godliness the
least favour, Jer. x'lviii. li.Zeph. i. 12. The
names of some of them were, besides Wearij^
Limbs^ Dim-Eyes and Peevish^ Hard-Hearty
Im.fienitency^ Self -Conceit^ Enmity^ Unbeliefs
and Ignorance : With many more of the like
sort- The first I named were his own natu-
ral offspring, a^d somewhat younger than the
rest. Hard-Heart he had nourished and fed
continually from his youth, for Godliness
found him at his house when he gave him u.

100 THE TRAVELS OF

visit in the prime of his days ; but now he
was grown a very stout, stubborn ajrid obdu-
rate piece. This fellow made Old- Age, not
to regard at all, nor fear the threats of God.
And he was so void of pity, that he stirred
Old-Age to stifle poor Conscience, who
kept his accompts, and at every turn to tread
him under foot, if he had at any time so much
li^ht and power as to tell him of his debts,
viz. what abundance of abominable sins he
had committed against God ; nay, not only so
but not to regard nor pity the sad estate of
his own soul: nor did he concern himself with
the low condition of God's Church and the
Protestant religion in this dismal hour, but
would curse and swear, and tell many stories
and filthy lies, and now and tlien be drunk,
notwithstanding he was even ready to drop in-
to Hell, and but seldom cry God forgive me !
and a.il this comes to pais tiirough the evil na-
ture of this cursed Hard-Heart and his corar
panions, Enmity and Unbelief.

These three had also bred up another
graceless villain as bad as themselves, one
Imfienitency ; so that ail that could be said to
him by Godliness and his servant Theology^
concerning the detestible nature of sin, and
his miserable condition, yet he could not
be brought to repent, nor to let one tear

TRUE GODHNESrs. 101

fall for his sins ; so that the word of the bles-
sed apostle AVUs made good in him. "But after
thy hard and impenitent heart, thou treasnr-
est up unto thyself wrath against the day of
wrath, and revelation rf the t-ighteous judg-
ment of God, who will render to every mair
according to his deeds. Rom. ii. 5, 6.

Ignorance was in Youth's house, and in
i'overty's house, but not such a foolish Ig-
norance as seemed to be with his father 0ld-
Age ; for he told him, Ged did not mind nof
trouble himself to take notice of what men
did here below, but what was taken up about
high matters in heaven : neither indeed could
I"ie believe he saw through dark clouds. " Is
not God," saith he, " in the height of Heaven,
and behold the height of the stars, how high
they are ?" And ** how doth God know ?"
" Can he judge through the dark clouds^;
Thick clouds are a covering to him, that he
sceth not ; and he walketh in the circuit of
Heaven.'* Job xxii. 12, n, 14.

Moreover, he and Unbelief told him, tlio*^
he was a notorious swearer, Iyer and a very
drunken sot, that he had as good a heart as
the best : and that to hear and read some
good prayers, and to mean weil,was Godli-
ness enough for him to believe that God ever
I 2

103 THB TRAVELS OF

any of his creatures, whom he had made into
a lake of fire and brimstone, for such a small
frivolous thing as sin was ; nay, he was per-
suaded by them to believe there was no Hell
at all. And as touching Heaven, they told him
there might be some such thing, and that tho
he might not have so good a place there as
some men, yet he should get in amongst the
crowd, and find some corner or other, for
Heaven was a very large place.

Self-Conceit caused him to think so highly
of himself, that, notwithstanding all that God-
liness could say to censure Ignorance and Un-
belief, he did not mind it at all ; for he said,
they were all fools who troubled themselves
about sin, and another world ; and that he,
who had lived for many years, understood bet-
ter and he knew what he h:\d. to do ; and bid
Godliness (in conclusion) hold his pratiing :
for^ said he, every tub must stand ujion its
01VU bottom ; and sure I am, God will not
cast away any old man. I was born a chris-
tian, and made a child of God, a member of
Christ, an heir of the kingdom of Heaven by
my baptism, (our minister told me so) and
would you persuade me to think my condition
is bad at last 1 No, Sir, I understand what
religion is very well. Do not mistake yourr
self, for I do not see \ ani much pressed by

i;aUE GODLINESS, 103

!©ur parson to Strict Godliness ; but to come
«ow and then to hear prayers, and to receive
the sacrament, and that 1 am resolved to do ;
and thouij;h my condition is rendered so bad
by you, I am sure there are iiiany in onrpar
ish, yet good churchmen, as bad, nay, far worse
than I.

Godliness by this time peixeived Old-Age
was so hardened in his siiiSj and trained up
by Ignorance so long a time, that it was next
to an impossibility ever to think the evil hah
its he had got by being accustomed ?>o long to
those ways of Vice and Ungodliness, should
ever be changed; and considered he was
become so unteachable and self-conceited,
was resolved to leave him, not thinking it
was worth his time to wait longer at his
door, nor giye any reply to those base bred
children and servants he kept in his house ;
for Peevish made him so snappish, that there
was no speaking to him ; rcniembfcring that
word ofthe prophet, "Can the Ethiopian change
his skin, or the leopard his spots ? Then may
yoU) who are accustomed to do evil, learn to
do well." Jer. xiii, 23. Yet he could not but
take pity on him, considering his age ; thci'e-
fore gave him this following general reply,
an'd departed.

GodU Father Old^Jge^ it gricYCS me to

104 TKE TllAVELS OF

lind you thus bliii(l,and hardened in your evil
^vays ; and the rather, because I see youF
enemy Death also standing with his sword-
drawn here at your door,^. ready to enter
in, and Hell is at his heels. Alas IDcath,
who now ihfakes his sword over your head,
will soon sheath it in your heart. What
will you do (who contemn True Godliness
through Ignorance) when you come to stand
before God in judgment ? There is but a
little airy breathing- between you and eter--
nal burnings: it is better to have your eyes
open on earth to bewail your sins, than to have
your cye^3 open in Hell to be\<l^ail your suffer-
ings : though you will not let me in nowy>
who would make you happy, yet you will not
be able ere long to keep Death out, who w^ill'
make you eternally miserable. Psal. Ixxxix.
8i. It is sad yoii will not see your danger,
till you cynnot escape your danger. As I
now stand at your door, saying Open to me,
but Lini not let in ; so yon ere long will say,
Lorrl. Lord, open to me ; but you shall be kept
out, for none but those who receive m-e into
their hearts on earth shal^ be received by
Christ hereafter into Heaven. Those who
contemn Godliness here, shall be contemned
for their Ungodliness hereafter. Your poor
deluded sout, who thinks its slate so good

TitUE GODLINESX. 105

without grace and regeneration, will find it
bad ere long-, under wrath and condemnation :
For cxctfit a man he horn again he cannot
enter into the kingdom of God. John iii. 3.

This is the day of God's long-suffering, but
quickly will come the day of your long-suf-
ferings ; for he, whose mercy you have abus-
ed while you live, will let out his vengeance
against you to eternity when you die. Thess.
i. 8. 9. Much to the same purpose he spake
to him, and with abundance of sorrov/ left )\ini
to perish in his sins,.

CHAP. VII.

Shewing how True Godliness, after this, trav*
elled towards the City of Jerusalem, near to
which was a small village, called Religlouy
in which dwelt one Mr. Legalist.^ at whose
door he knocked ; shewing also the cause
why he did not entertain him.

GODLINESS, having iiithcrto hcip-
pily escaped with his life, thought it
now full time to leave those parts, where he
had travelled up and down a great while, and
suffered many hardships (being generally
basely slighted and contemned by all where?-
soever he came) and to travel into some other
country, amongst people (if he coiild fiad

106 rtit TRAVELS OF

»tich) who were not so abominably wicked,
however not such visible and open enemies to
him as others were : and he thought with-
in himself it might be his best way to bend
his course towards Jerusalem, for hitherto he
had wandered up and down in the confines of
AssriayEduma, Spirituai-Sodom and Egypt;
but so it fell out, before he entered inXo Sa-
lem, he perceived a village lying nc?r the
city, and the name of that town he itnderstood
was Religvon-f a place much frequented by all
true sinners (for so the inhabitants of the city
©f Jerusalem are called). Now, he presently
made up thither, and baing informed that
one Mr. Legalist lived at the town's end, near
Mount Sinai, he resolved to give him a visit,
and immediately came to his door, vrhere,
with great earnestness he knocked i and he
i>eing. within, spake to this purpose :

Legal. Who is at my door ?

Godl. Sir, a stranger to you, thougli your
rcry good friend, and one showould gladly;
nave a lodging in your house.

Legal. What is your numc ?

ClodU Sir, my name is True Godliness.

Legal. I wonder much you should say yon
arc af^rangcv to mo, whereas 1 have been so
long a time acquivinted with yo'a, and know
^ou so wey.

TRUE GODLIN-E&S* 107

GodL Sir, It is a mistake, for I am sure
fow knov/ me not, nor were you ever yet ac-
quainted with me.

Legal. What, do not I know True Godli-
ness ? This is strange ! Do not you and I con-
verse together every day ?

Godl. Sir I am not the person you take me
for : there are One, Two or more who go
sometimes by my naiiie, and it is very proba-
ble you may be acquainted with one of them,
pray, what are his manners ? What doctrine
I mean, doth he teach you ? For by that I
shall know who it is.

Legal. Why, Sir, he teaches me- to keep
thecomjTiandmcnts of God, to lead a righteous
life, to do unto all men a« I would they should
^o unto mc.

Godl. O ! Sir, that is my friend and hor
nest neighbor Morality, one tlu t I love very
well, and I am surs it is your great ii';norance
to take him for me : ho will not say his name
is True Godliness ; for though in som»
things we are a little alike, I teaching tl/e
same doctrine you mention, yet wa difler ex-
ceedingly iji many things. First, we herein
agree : he says you must keep God's com-
mands. I say so too. Secondly, he says,
you must be righteous : I say the like. And
Thirdly, That you sheuld do vnto all men

108 THE TRAVELS OF

as you would have them do to you ; I siy
the very same, it being my master's owiV
doctrine.

Le'^al. Why, wherein then, Sir, pray, do we
differ ?

Godl. He teaches you to seek justification
by doing, but I only by believing : he by
keeping the law^or by living- a sober and ho-
nest life ; I by God's free grace, through the
merits of Christ.

Leg-aL What is that, friend, you say ? Are
we not required to keep the law of God ?

Godi. No, Sir, you ought to keep it as far
as you are able, though not as it is the law of
works, but as it is the law of Christ ; but yo%i
must not look for righteousness and justifica-
tion by your keeping the law in any sense (it
was on this very block the Jews of old stum>.
bled, and were broken in piGces)because you
have sinned, and daily do break the law : and
the least transgression thereof exposeth you-
totiic wT'ith and curse of God ?

Ltga!. I know I cannot perfectly keep the
law, but I will do (by the help of God) what
I can ; and wherein I, through weakness, do
transgress the law, God is merciful, and I
trust he will forgive nie.

GodL Forgive you ! Why, he hath said,-
"He wiJlin no wise clear the guilty." Moreover,

^' What tlie la\T^saith,is faith to them that art
under tl^ law, that all mouths may be stopped^
and the whole world beeome guilty before
God," Rom. iii. 10.

Le^aL What do y3:>u say, Will n6t Ood
forgive me who am a penitent person I Oh I
What a terribl© doctrine is this ! I believe he
will not forgive the impenitent, and they urd
sucth guilty ones only that the scriptures speak
of,

G&dL Mistake not, Sir, all are guilty ; all
liave broken th*? law orfirst rovead.nt ; all ara
Under sin and wrath. It i& not your repen-
tance will do ; God will not forgire any man^
let him be who he will, except he belietes in
Jesus, and takes hold of the merits of his
blood ; for as by the deerl.j oftbe iaiv no flesh
sh&U dejiistifled^so God will not pai::don your
»ins, notwithstanding your repentance, as a
simple act of his mercy, unless you fly to him
through Christ, who hadi aatisfied his jus-
tice ; for what ycti say renders Christ*s glor-
iotis imdertakings void and unnecessary ; and
so doth cast a gr-Dat rci^eetion upon the wis-
dom of God, in sending his Son into the worlds

Legal. How do you make that appear ?

GodL Do you not say you'll do what you
can to keep the law : and wherein you tran-

11§ THE TRAVELS ©^

gress, God will, through his mercy, forgive
you ? Now if God dolh accept of your obe-
dieace in keeping the law, and forgive all
your deviatioris, as a simple act of his mercyj
;iiid that hereby you are justified and accept-
ed by him ; v/liy then did he send Jesus Christ
into the world, t . die the cursed death of the
cross 1 For if hy this way righteousness and
.salyaiion are attainable, it is evident Christ i»
dead in vain ; for could not God have done
all this if Caiist had never come ? Thou art
a vrretchcd creature, and therefore look to
Christ, or thou art undone.

Legal. Why do you tell me of Christ ? Dt
you take n)e to be o sinner like other men ?
f/irn I as t/i-s /tub /lean ? I have all rny day if
■jived a hoiy and blameless life, and therefore
sh-ul be justified.

Gvdl. 1 am ashamed of ycu ; you have, it is
evident, a sU^7.iit esteem of Chrl-it.

L(:gal. Nay, Sir, do not ©mistake me neither;
I do not think my righteousness justifies me
^r\Y otucrwise thap iliroug;U the merits of
Christ.

Godl. Sir, you err cicceedingly : it is not
your prrsc- al ri^iiteousness, no, nor throuj^h
Christs mti its, that does jus^fy, but the per-
gonal rigfc 'sousness of Chriv^t, leccived by
liim alone. Alas I now you discover iiidetd

"^^hat a great stiranger yo« are to nie ; 70 ^.^ r.r&
one of those just men, it seem?5, ti.-.t nzyLV
went astray, or righteous ones, tliat Christ
came not to caiL Ala^ ! 1 alwr.yc do(iC^i:,re
and testify that all n.tn m'l at perish whi.out
f;xith in Cirist. Doth »iot the text positively
say, "He thut believet' notsni li hv^i.diiimed,*
Mur/r xvi 16. '^ lie that bath the Son, hath life,
and he that hath not the Son, sbiili not see life,,
but the v/rath of God abides upon him," John
iii. 36. &>, There is no other name giverxun"
der Heaven, whereby tren canb« savtd. Acts
iv. 12. Another fouwdation can no man lay^thaa
that which is laid, Jesus Christ. 1 Cor, iii. 12.
Come let me into youi house, and I will ex-
pel tbeijc dark cioirls and leach you another
kind of doctrine ! I v^ill aelpyou to be holy,
and not to d. pend upon it ; to be righteous,
but not to trust in it. I 'Ail- l^ad you 10 say,
In the Lo'^d hav; I righteo%.i;.icsa \ and that ne
is 'vade of Gcd righteousi <r3s5 &e. I ttil you,
pLiniy. i c&nrot speak pc. ^o you ; but if I
eome in to yoi., you must turn cut cf your
house those helpless and ui.profitabic servants
you have get.

Legal. What servants wouid you hsvc m.e
turn cat.

Godl. Why, you must turn Mos'^s out.
Do you net read, he was n©t t» ateid^ia the

112 THE TEAVELS OF

house forever, Mr. Mis-Belief, and Good-
Opinion, and Self-Rifjhteousness you must
turn out. Nay, in a word, you must also re-
move your dwelling farther off frpm Mount
Sinia : for look about you, begone quickly,
fori see dreadful flashes 'of lightning, the
mountain seems to be all on fire : and hark 1
do you not hear it thunder, Legalist ? God 1&
angry with you, Sir : there is no seeing of his
face btit through a Mediator.

Le^. What ! Must I turn holy Moses out of
doors ?

Godl. Aye, Sir, that you must : do not
you remember, that those who said they were
Moses's disciples, cast out the poorblind man
that received my dear master ? It is not Mo-
ses, nor Ellas, but Jesus only, that must dwell
with you : nay, and you must cast out Blind-
Zeal, Ignorance and Legal-heart too, for
these are dangerous felloM s ; and in their
loom I win place True-Zeal, Right-Faith,
Broken -Heart, and Good Understanding. Nay
Sir, and let me tell you, if you do not, and
that quickly, expel these out of your taber-
nacle, you will be undone, and perish in your
sins ; for notwithstanding your great hopcB
of Heaven, they will soon thrust you down
into Hell ; for pubjicans and harlpts go irit&
fj[.eayei^ t^efore you.

Upon this he began to b? rsty angry, and
gave True Godiinesa hard words, caUing hvni
Libertine and Antinomiin, one thut True God-
liness does as little Icvc as he : moreov. r,
Mr. Legalist told him, thfit he was suve that
he whom he Iiad already rectired into his
house was True GodlinesE, and said he, Ycu
are but an impostor ; and iii a great rage bid
him be gone from hi» door.

Upon this, Godliness perceiving Mr. Le-
galist was so v/edded in h'lB own opinion, that
there was no hopes of getting enterttiinment
in his house, he left him and travelled a litt.e
farther into the town, beini;; told one Mr.
Baxter tail liv«c? not far off, with several oth-
ers thought to be sound christians.

CHAP VIIL

Godliness no sooner saw Legalist have him,
but lo ! another Man, of a r,trar,ge counte-
nicHce, can 3 up to hi^i, an I it appcari. bfr
w&B a Ba.r::crian,

Qodlmess ^ JTHAT are you, Sir '

t'V Baxterian. Why do yoi
ask me such a question ? Do you not kno#
me ? This is strange, when indeed I cUid you
have b-.en so long acquainted i

^odL It i& your nustake. Sir, I nm suro-

lU THE TRAVELS O?

are a stranger to me ; I will not, nor cannof
own you to be a friend of mine.

Bax. Why ? Not own me, who am the
only man for Godliness and Righteousness^er'-
haps of ail you have ever met with in all youf
travels 1

Ofjdl. What righteousness. Sir, are you
for ?

jt^ajT, I am not for Legal Righteousness^ but
£v angelical Righteousness,

Goal. What is that Evangelical Right-
eousness you speak of ?

Bax, Faith and sincere obedience to the
gospel : by which through Christ's merits,
I expect to be justified, so far as I am enabled
to walk up to the rule of ihe promise. God
having received a full recompence by his
Son's obedience, for the breach of the severe
law of perfect obedience, he has removed that
law, and our dear Saviour has merited a mild
law of faith and sincere obedience ; and nov/,
if we obey this new law, and sincerely serve
ihe l^ord,* v/e shall be justified in his sight,
^nd eternally be saved.

GodL I thought I was not mistaken in
you: I coi>cluded that this was what you
call Evangelical righteousness, or the only
justifying righteousness ? which shews what
5\ dark cloud you are in^ ^vud how errpfteou^

TRUE GODLINESS. J IS

jou are, whilst yqu go about to establish your
own inherent righteousness,

£ax. It is the righteousness of God, viz.
that righteousness he hath chosen, and will ac-
cept of, instead of the perfect righteousness
of the law of works.

Godl. You err exceedingly, and are ignor*
ant of the righteousness of "God, and go about
to establish your own righteousness, as the
Jews did, Rom. x. 3. It is Christ's righteous-
ness, or his perfect obedience only, that jus-
tifies a believing sinner, exclusive of all his
own inherent righteousness, Rom. iv- 5, 6.
Rom. iii. 27. And, 1. It is called the rights
eousness of God, because Christ is God. 2.
As well as that righteousness that answers
the rectitude of God^s holy nature and holy
law. And 3, Also, because God only foun4
it out, and will accept of no other righteous^
ness to justify a sinner, but this only.

-But. I expect to be justified by the new law
pf grace or gospel righteousness ; my' hope
and title to Heaven, is, my obedience to this
mild law, which Christ hath purchased, that is,
his merits, and my sincere obedience is the
matter of justification.

Godl. Your gospel is none ©f the gospel
©f Christ, nor can you be justified by such a
H^hteousnes§ , for if your righteousness h^

1 16 THE TRAVELS 0»

mixed with the righteousness of Christ, it
renders the very righteousness of Christ im^
perfect tn-a full of spots, as an old piice of
cloth, put to a hew jarlorious garment, marks
all its beauty. Sir, doth not filth cl«ave to
your best duties of oh jdience ? Besides rvorkt
and grace caixnot mix together. Rom. ix. 6.
It must be wholly of grace, or else wholly of
works.

Moreover the law of perfect obedience re-^
suited from God's pure nature, and not only
from his soverign will and pleasure, bui
remains also for ever : Christ has not remov-
ed it ; though he has removed it as a cove-
nant of works, yet not as a rule of obedience.
Friend, this doctrine of yours is ag:anst my
very Being, and it has almost ruined me,
putting mc to shame and contempt : av^d.^ S'r,
know, if God*s holy nature is such, that he
could accept of perfect obedience sincerely
performed, why did he not givc'-such a law at
first, and so have saved the life of his own Son,
whom he sent to satisfy for man'k disobedi-
ence to his holy law, to shew his nature ; that
is, that he is just as well as gracious. Sinners
are justified without works done by them> or
righteousness wrought in them.

Bux. I approve not of you nor of your
Ravels. Docs not St. James say, We ajre

TRUE GODLINESS. 117

justified by works ? That justification that
Paul speaks of, and James speaks of, I affirru
is one and the same ; and to be justified by-
faith, according to Sti Paul, and by works ac-
cording to St. James, is all one ; for justifi-
cation by works springing from faith, is jus-
tification by faith.

Godl. Sir, the popish doctrine of justifi-
cation is as gojod as yours. Paul speaks of
the justification of a sinner at God's bar, thro,
x)r by Christ's righteousness ; James speaks
of the declaration anj manifestation of a man.
to his own conscience : or Paul speaks of the
justification of a person before Go<i ; James
of the justification of the faith of that person j
and is this nil one ?.

I will not, friend, argue with yon any lon-
ger, for you are one of the persons that cause
great sorrow and lamentation to me ; but lo !
I seeanotherman here who also smiles,! per?
ceive, while we talk together. Friend, why do
you smile ? This is no laughing matter; I do
not like your countenance.

Antinomtan (for so he is cajlcd it appears)
Sir, I do not smile at you, I greyly approve
of what you say ; but I smile at the ignorance
of the Baxterians : they are very erroneous
about justification, and darken the doctrine of
Free grace.

T18 ^R-K TRAVBLS 9K

Godl. I am afraid you are not sound in this
point, as well as he is not. Pray, Friend,
what do you believe about justification ?

^?iti. I believe all the Elect are personally
and actually justified from eternity, and be-
loved by the Lord with a love of complacency
before they believe, even when sv/earcrs,
drunkafds, whoremonsjiers. Sec. as they arc af-
ter being called and sanctified.

Godl. You certainly are a person very
corrupt, in your judgment, whose doctrine
Jesus Christ abhors. Besides, you talk as if
you understood not common sense : can any
be actually and personally justified before they
actually and pc'soually be or do exist ? I
grant, friend, I. that all G©d's Elect decre-
tivcly were justified from everlasting ; thai
is, God did decree to declare and pronounce
all his Elect when they came into the worlds
and were united to Christ, just or justified
persons acquitted free, and ever discharged
from sin, wrath and Gondemnation.

2. ATso they were all representatively jus-
tified, as considered in Christ from eternity^;
by Him vvhcfcalls things that are not, as if they
were ; biit actually and personally they could
not be : nay, friend, did not all the elect fall
under condemnation, and the wrath rS Godp
9iad the curse of the law, in the first Adam, aB<

l-RUE GODLINEftS. U^

also personally and actually when they per*
soually did exist?

Anti, Yes I cannot deny that : yet the
Elect were all actually justified from eternity.

GodL What, actually and personally jus-
tified, and yet actually and personally con-
demned, at one and tise sanne time I this is
strange ; and now, that Adam for his first
sin, fell under wrath and condemnation, is evi-
dent; and he being- a public person, all the;
Elect were brought under the same condem-
nation, sin being charged upon and imputed
to all persons, a,s they come into the world,
and partake of his corrupt nature ; lind thus
are children of wrath, as all others are as
well as by their own attual transgressions,
nr d so abide until they are transplanted out
©i^theit deud root, and are impldnted into Je-
sus Christ, and partake with a vital union witM
liimj John. iii. IS? ^6. Can sin and righteous-
ness be imputed a,nd charged upon a person
at the same time I Or, are unbelievers just-
ified persv*ns ! Though God justifies the un-
f odly, yet do thiey remain ungotiiy when justi*
fied before God, w; o are not sanctified, tho'
t v?y may in order of nature, yet not in order
©ftime ?

Anti. The words in the Old and lew
Testame^At, vviiercby imputation is signiK,^

120 THE tUAVELS OJ

do in both of them signify an act of the minct
atid will, an imminent act.

GodL Friend, it is true, some times -vvhen
they are spoken as they relate to men, they'
do so signify ; hut they are not so taken w.hen
attributed to God, but do always hold forth
a transistcnt act, and not an imminent act, as
Gen. XV. 6. Gen, xxxvii*. 15. Kumb xviii. 2/.
Psal. xxxii. I, cvi. 13. Rom. iv. 6, 8. 2. Cor.
V. 19. Nor can anyplace be produced, re-
lating to God, as his act, where it is s© taken ;
for it will otherwise ascribe a fallible judg-
ment unto God, to say that he iiJiputcth not
sin to a justified person ; that is to say, he
judgeth and exhoteth them not to sin :
for God's judgment is according to truth :
and therefore such as have, have sinned, and.he
cannot esteem them such as never did sin ^
though if he will justify and pardon them, and
deal with them as with such as have not sin-
ned, in this sense He imputeth it not to them
whom he justifies and actually pardoneth. Ta
justify or acquit a sinner, implies he was be-
fore guilty, and coi^idemned; and that thus
it was with all the Elect, before they were
united to Christ, the word of God testificth,
and so doth the Holy Ghost also, by .convic-
tion, wii^n it first works upon the hearts a»<^

tRUE GODLINESS. li?!

Consciences of sinners ; therefore yournotior*
charges the Holy Ghost to be a liar.

jinti. That which tloth secure men from
wrath, and whereby they are discharged and
acquitted from their sin, is justification ; and
by this imminent act of God, all the Elect are
discharged and acquitted for their sins, and
secure from wrath and Hell.

Godl. You do not argue well : I shall dis-^
tinguish upon your first proposition, that is,
that which does secure presently, actually,
fully, and formally, from wrath, without any
other cause intervening, is justification ; but
1 deny that Election doth presently (as anr
imminent act in God) actually, fully and for-
mally discharge the Elect from sin, guilt and
"ivra,th r no, it is but a purpose in God so to do,r
Were they not really guilty or charged from
eternity } or did not God as much decree
to charge his Elect with sin, as he decreed-
also, in and through Christ, to acquit, justify,
or pronounce them discharged and free from
guilt, sin and wrath ? The Elect are born in
sin, and children of wrath by nature, (which
they could not be, if their persons were justi-
fied from eternity) and so continue till their
effectual calling. Also, was not the death of
Christ a necessary cause intervening between
thift deeree^ and their discharge, for which:
L

122 THE TRAVELS OP

they are discharged and without which they
could not be so 1 And doth not the work of
the Spirit in uniting them to Christ, inter-
vene also ? You must therefore distinguish
betwixt God's decrees, and the exeeution of
them. Election and the death of Christ, it is
true, secure them from the execution of God's
wrath, but these di^l not secure them frorr^
falling- under the sentence of his vindictive
wrath raid justice ; and, it is true sin shall liot
be imputed to them, to tlieir damnation in
Hell; Election secures them from that, there-
fore when Paul saith, Who shall lay any thlni^
to the charge of (aocVs Elect ? Rom. viii. 34.
he speaks of such of them that are in Christ,
ver. I. or are effectually ciHed, ver. 29, 30,
namely, Elect believers : for you dare not
deny but the law of God doth lay heavy
thiiig-s to their charge before ; and what
the law of God doth, God doth Jiim-
seif.

Anti. You darken the free grace of God
and m-'i ho faith a cause of their justification i

surdities of your notion ; It is well known
what vile effects it has had on some persons
of late.

Friend I deny iaith to be any cause or con-

tRI?E GODilNESff. 125

<iiuon of justlficatioa to be performed by the'
creature ; and such as do assert it is, I dis-
like as much as I dislike you : yet fiith is the
iDstriiment, I do own^ by which (when the
Spirit is infused into the soul) the creature
receives Christ and his righteousness ; yet
the Spirit (or rather Clirist by the Spirit,; I
affirm, does apprehend the sinner, before the
sinner can, by faith apprehend Christ, tho'
the union is not mutual or complete until
the soul is recon'^iid unto the Spirit. Friend
dare you say, that a,ciual justification of a per-
son is without faiih i You may (should you
say so) affirm men have life in them, who
never cat Christ's f.eslu^ not drank hia blood,
which the Lord ('hrisi: says positively they
have not nor can hav£. Friend, were the
Israelites, who were stung witn fiery serpents,
healed before they looked up to the brazen
serpent ? And were they to look up unto it
only, to know they were healed I For so
doth ycur notion teach men to believe. More-
over dotli not a vital union with Christ make
a relative change, as well as a real change ?
Or, are the Elect no otherwise dead in sin
and trespasses, by nature and children of
wrath, but in their own consciences ? How
then is It said they were so as others c re by
nature children of wrath ? and must not irA^

124 THE TRAVELS OF

iiisters preach the gospel to all as undone,
naked and miserable sinners, and affirm they
are condemned, and that the wrath of God
abides upon them, and on all that believe not
In Christ ? Or, Sir, are justified persons nak-
ed ? Or, do you see your error ?

^nti, I tell you, I like you not, nor do I
regard what you say. I am for free Grace,
God sees no sin, nor ever did in his Elect,
nor need they mourn for sin, nor doubt : nay,
though they are ungodly, their state is good,
say what you will.

Godl. You are such who expose me and
any friends to j*eproach ; your doctrine, alas !
tends to looseness and ungodliness. I also
hear that your preachers never pray for par-
don of sin : and also tolerate ignorant peo-
ple to rend themscives from the true church-
es of Christ, and v ill hardly allow any to be
true ministers but themselves. Those of
yourcoramunion.I see,arc justlikethe church
oi Lrodicea '. thsd. is, rncreased in g-oods, and
have need of 7iot,hingm X.]\Qiv own sight, not
jioor in sfiirit : for doth it not appear it is so
when your haughty preachers are so full,
that they need not confess their sins, nor ask
pardon of God ; foe it seems some of thern
?)everdo this.

What, though believers, as to vindicative

TJiUE GODLIJTK&S. 125

wrath and justice, are pardoried for ever, as
to all sins past, present and to corae ; must
they not therefore he^^ forgiveness ? May
they not desire God to impute Christ's right-
eousness unto them, because they believe
God doth do it ? And may th^y not also pray
that God would pass by their common infir-
mities, as a tender father, and not chasten
them ?

Moreover, friend, is not tliat an eyil notion
that renders sin in the Elect a small and tri-
vial thing in the sight of God ? Nay, that he
sees no sin in them, nor doth regard it at all,
and this, because he doth not so see it as to
let out his vindictive justice against them for
it, or doth not require satisftiction for it at
their hands, he holdingthem in the righteous-
ness of his Son.

But doth it from hence follow he is not of-
fended with them for their sins, and as a dis-
pi :dsed and grieved father, will not chastise
them ? Certainly your notion opens a door
to looseness and licentiousness, which is a-
gainst my nature and my very being. Friend, I
know what your evasions are : but I will leave
you and at this time talk no more with you.

. L 2

W Ml^.

126 THE TRAVELS OF

CHAP. IX.

Shewing haw Godliness, travelling farther ii>
the town called Religion^ saw abundance oi
people, who had been great professors, get-
ting away out pf the town as fast as they
could. Shewing also what discourse he had
with one of them in wherein the nature
and danger oi Jjiostacy is plainly opened.

GODLINES'S werft a little farther into
the town of Religion, but he espied a
great number of people hasting out as fast as
they could go; nay, he observed some of tiicm
"an, though others of them went very softly.
At first he wondered what the matter wus,
l>ecausc the town was a little before looked
upon to be a very safe and honorable place
to dwell in, as any in all the country, and had
as great and glorious privileges belonging
to it ; but upon enquiry, he was told, there
was a number of lions, evening wolves,
and other evil beasts (which hud for a Jong
time been shut up in their dens) getinj^out,
and they having a great while been kept with-
out prey, they were afraid they should be
lorn in pieces : but he observing which way
they went, was the niore amazed ; for he
perceived plainly they all steered thcircourse
directly towards the grea^ city BabyIoii|

thue godliness.

127

which he saw likewise a falling and was sure
would suddenly in one hour be utterljr de»
stroyed, '

128 tfiK TRAVELS OF

True Godliness at this seemed so mightily
•oncerned, that he could not let them pass
trithout speaking to them ; and observing;
one of them to look like a sober, man, though
he hung down his head, as if bo had been
ashamed, resolved to have a little discourse
with him ; to whom he spake after this- man-
ner ?

Godl. Sir, What is the reason you leave
this town and haste away so fast ? When you
first took up your dwelling here, did you
not intend to abide in it is long as you lived ?

Afiostate (for that it seems was his name).
Truly, Sir, I did intend it ; I had a great love
for this poor town, but I must remove out and
be gone now.

Godt. Why must you ? Is there a necessi-
ty laid upon you to quit this place, this hono-
rable town Religion ?

Ajioat. Sir, I shcJl be destroyed else, for
the walls of late are gone much to decay ; I
do not secthatsafety to reside here as former-
ly : Besides they say there are a great num-
ber ot lions^ Romish loolvcs, and other beasts
of prey, breaking out upon us ; and I am a-
fraid if I should escape with my life, yet hav-
ing a few sheep and lambs, they will devour
them : truly. Sir, I do it to save what I have;
yet I wish very >vell t© the place-

TRUE GODLINESS. 13S»

Godl. It is very like you speak the truth
ill this ; but, Sir, pray, whither are you go*
ing ?

Afiost, I am going towards the confines of
Babylon, that great city.

Godl. I am heartily sorry for you ; let
me persuade you to return back, and rest in
this town. Sir, do not fear those lions ; for
God hath said " He will break the teeth of the
lions, the old lion, and the lions whelps. Job vi.
10. But what though they should destroy
your substs-nce, is not your soul worth more,
than ail the world ? Mat. xxvi. 26. More
go back again with me, and I will dwell with
you, and be a sure defence to you, 90 that you
will not be hurt, let lions, wolves and deviU
too, do what they can. My name is
Truo Godliness. Sir I have saved many-
thousands from ruin in as great danger as
you can be.

AfiOst. Sh' there will be no safe living for
me. I must quit the place, the town is be-
sieg-ed.

Godl. Wkat though it is besieged, God is
able to defend, and \yill be a wall of fire about
it. But why, Sir, do you chuse that ^reat city
you speak of for your habitation ? I perceive
you intend to go far enough.

Jfio^t, Sir, do not mistake me ; I do not

UO ITHE TRAVELS OP

intended to go so far, but to return a<^ain -vvhen
the danger is over : at present I will go but
a little way out of the town.

GodL Sir, you shew yourself to be a naugh-
ty, a traitorous and hypocritical person. \ViH
you leave thi ; town in its distress i If the
danger be great vvhich attends it, you had
the more need to abide in it, to strengthen
and encourage- the poor inhabitants. Pray,
Sir, do not shev/so base and cowardly a spirit;
What is this less t>xan to betray th.3 town to
enenaien ? Is not the strength of any place
th« people ? Besides, your Hying luightily
encourages the adversaries ; for by this
ineans they may think to frighter. ail out,
and then with niucii ease take the town, and
utterly destroy it. Also you weaken the
hands, and sadly grieve the hearts, of all true
protestahxs, whose chief treasure lies in the
town, and cannot be removed out j and it
being also their spiritual native place, they
resolve to abide in it to the last, let what will
come. You say you intend to return again
when the danger is over. What dangers
you see above others, to move you to quit
the town, I know not ; but let me tell you,
few who leave this town out of fear of hu-
man loss or danger, do return again. You
say ^'ou intend to go but a little way ; Alas I

TRUE GODLINESS. 131

you cannot tell where you shall stop. When
once you leave the True Religion, yon desert
God's gracious protection ; you may not
only clcctve to papistry, but atheism, or any
things. Come, go back ; let me ave you from
a fall : why will you leave that religion you
have been so ioiig established in ?

Apost. Sir, I retain the same principles
that I formerly h^ld, and my love is the same
to the town as it was.

GodL. Poor wretch ! You own the prin-
ciples of the T|^;ue Religion, and yet cleave
to idolatry and Superstition. The three wor-
thies of old, by your example, might have
retained faith and right principles in their
hearts of the true God, and yet have bowed
down to the Golden image, and so needed
not to have expo?^^ed themselves to the hot
fiery furnace. N?y, by this doctrine, v/ho
need suffer persecution ? Besides, it renders
all the martyrs ofoldmeer fools andmadmen.-
What do you say ? Will you return ? My
eompany one would think, might allure
you.

A{iQst. No, Sir. I have formerly had your
eompany, and do not find you so pleasant a
companion : Besides, the town is sadly divid-
ed amongst themselves \ those wh© love yo^
«So not agree.

132 THE TRAVELS OF

Godl. Nay, Sir, now you are out, for joU
and I never dwelt together yet ; for had I
ever took up my dwelling with you, I wou Id
have kept you from this great fall : you will
prove yourself a mere hypocrite, one that
never loved God, nor the town K^lig-ion^ in
your heart. Sir, uprightness and sincerity
of heart preserve from apostacy : and what
though the town is divided ? It is my great
grief to see it; but you had the more need
to abide in it, to do what you can to persuade
the inhabitants to unite in affection. Come,
humble yourself before God for this great
sin, and let us dwell together now, anc
thou shalt abide secure, notwithstanding the
divisions within, and troubles without, anc
have most sweet peace and inward joy ; yea,
such as thou never hadst in all thy life I Whai
dost \.hou say ?

^post. Sir, hold your peace, and say nc
more ; I am resolved to be gone.

GocU. Well, since I see I cannot persuade,
you to return, but that you are resolved to
leave True Religion^ and not receive True
Godliness, I will tell you what your present
state is, and what your future portion is like
to be hereafter.

jifiost. Sir, pray bt silent, I do n«t love tc
hear it.

TRUE GODLINESS. iSS

^odl. I do not care whether you do or no?
I will shew it.

First. It appears (as I hinted before) that
you we-re never truly converted, being no
part of that good ground Christ speaks of
Matt. xiii.

Secondly, You are (it appears) forsaken of
God : he hath left you, or else you would
never think of cleaving to the mystery of Ba-
bylon.

' Thirdly, Either God will let Conscience
out against you, torment you (as he did upon
Francis 5/2?Va) or else wholly give you up (as
he did Zsrae/ of old) to your own heart's lasts,
to walk in your own counsel.

Fourthly, Your sin tends towards the sin r-
gainst the Holy Ghost, that never shall be for-
gotten neither in this world nor in that which
is to come ; for you hdve been a person (I
hear) much enlightened, and now wilfully
cast off God and religion : pray read these
scriptures, Heb. vi. 4, 5. Heb. x. 26, 28.

Fifthly, Jesus Christ will be ashamed of yoi*
at the last day, when he comes in the glory
of the Father, with all his holy Angels. Mark
viii. 38.

Sixthly, Thr.se who set their hands to the
filough, and look back (remember) are not Jit
M

i34 THE TRAVELS OF

for the kingdom of Heaven. Luke ix. 62, nor
will GocFs soul take pleasure in them.

Seventhly. Without you return back, you
are like to have the hottest place in Hell. —
Rev. xiv. 10.

Etghthj, The place you are going to, is like
suddenly to be destroyed, Do you not read
how just at the time when her judgments come
upon her, she saith in her heart/ iit a queen y
and shall see no sorroiv, nor know widowhood^
7ior loss of children any more.

Ninthly. Remember the fearful end, and
what dreadful jud,Q:ments God hath many
times in divers ages brought upon such false
and traitorous persons as you are. Besides,
who will trust you ? For you that are filsc to
your God, and to your own soul, will never l}e
faithful to men. Come that very way you
think to save all, you may lose all. Besides,
Sir, let me tell you, " Light if sown from the
righteous'^ (though it is ^ dark time now)
" and joy for the upright in heart" Nay, and
this precious seed is sown (as I could shew
you) in this present dispensation ; but I am
in haste. What do you say to these things ?
Will you return ?

jifiost. I dare not. Sir, at present.

GodL Well then, I see you love the v/orld
above Christ, I have but little more to say

TRUE. eODLINEWS. 135

to you ; but. Sir, what man in his right mind
would to avoid a few sparks, leap into the fire,
or to save his hat, lose his head .^ Alas ! whilst
you seek to save your estates, you are like
eternally to loose your soui.

Jfioat. Well, Sir, trouble not yourself : I
will talk no more with you, farewell.

Godl. Adieu then, poor deceived soul !

Away he went as fust as he could go, to-
wards the great city Babylon.

Godlinecs having thus parted with him, at
last he met a man travelling into the town
(j( Religion, being not very rich nor very
poor, but in a midling state, between both,
and he Jooked as if he had a mind to take up
his dwelling in this place, for he enquired
where he might have a convenient house ?
Godliness was much plef.sed with his person,
because, when others were hasting to leave
the town, he was hasting into it : besides he
had a very serious countenance.

Now he had no sooner settled himself in a
habitation, but Godliness knocked immedi-
ately at his door, not doubting now but he
should find his sweet friend Consideration ;
yet Godlii)€Ss first bewailed the Apostate's
condition.

be 1

is He. J

135 TH£ T&AVSLS 0¥

parewell, farewell, thou monster of mankind I

Look east and west, sec, see if you can ^nd

A man, who may -with this ss.d soul compare.

Will he return ? or, if ho does, is there

A ground to hope repentance he may meet,

Who treads the truth, nay Jesus, under feet jf|

Can any man on earth e'er come to be

A full, compleat,and justepUome

Of sin and wrath ? O then, Sir's, this

Who turns his back on Christ, to Babel flieS)

He unto falshood cleaves, the truth denies.

CHAP. X,

Shewing how Thoughtful meeting with his
dearFricnd Conientment.^ iiudinj^now noth-
ing wanting in order to the makiii^ his
Life sweet and comfortable here, and eter-
nally happy hereafter, sang Hallelujahs,
Hyinm of Praise and Thanksgiving' to God
and the iMjnb,

THOUGHTFUL Christian, for so now
we must call him, notwithstanding all
the high and unutterable blessings, riches and
honour he nad arrived at by his late em-
bracing True Godliness, remained very sad
and melancholy, b>nng attended with ma-
ny despairing thoughts, by perceiving not
only the great distresses and troubles which

Tvill/E eoBLLNJJSS. lot

his "Wife and children were like to meet witfe
in this world, but also was sad, unsettled,
and unhappy days, he was fallen into, and of
the abounding- evils and horrid blasphemies
whioh stared him in the face wherever he
came : together with the low and deplorable
condition the church of Christ and true re-
ligion was in, in this diamal hour ; which
Godliness perc eiving, told him of one Con-
tentment^ whom he saw he had not yet found
and that if he could but obtain that favor
and persuade him to dwell with him, his
mind would remain sweetly settled and com-
posed, and that he would enjoy all calmness
and serenitiy of soul imaginable, being de-
livered from all anxious thoughts about all
present and future things, and undergo aH
crosses and hard accidents with eqiiammity
and acquiescence of spirit : wholly submitting^
unto and being fully satisfied with the di-
vine disposal. Now, this glorious, noble
and renowned Prince^ Contentment.^ had been
it seeras, travelling from place to place, like
a poor pilgrim, as True Godliness had done
seeking a fit resting place, but could find
none ; for he l^ad been to visit Riches, but
no dwelling was there ; and Po-vevty also',
but found no lodging there: with Youth h&
could find no abode, and Old Jge was a stran-
M 2.

138 THE THJLVBLS OF

get to him ; Pleasure could give him no e»-
tertainment : Honors were forced to say, I
know him not. He was not lodged in the
Prince's Palace, nor in the Peasant's cottage:
the unmarried sought him, but could not find
him, and the married wished for him, but
there was no abiding for him neither: for
none of all these estates and simple conditions
of men could yield perfect peace, content, ancj
serenity of mind : but Thou^tfal hearing
Go<i/m(?6« speaking of him, that he was used
to dwell with him, or where he took up hlii
lodging, sent presently his old friend Consid'
eration to seek out for him, and by the provi-
dence of God, it was not long before he found
him. Now, for the information of my think-
ing reader, I shall shew the v/ay how Con-
sideration^ by the assistance of Faith, met
with him, and brought him home to his dear
master Thoughtful Christian, and made him
his fixed companion.

First, Consideration led him forth to pour
derupon the divine attributes, providences,
and promises of God ; he caused him to con-
sult infinite power, wisdom, all knowing holi-
ness, mercy, goodness, truth, and faithfulness,
&c.

Secondly. He also stirred him up to seel;
for Contentment , by pondering upoii his prcr

TRUE GODLINESS, 139

sent state and condition. W/mt^ saitk he,
hath God done for thee ! Thou 'waet in the gall
of bitterness and bond of iniquity ^and God hath
brought thee out, and yet not Content ! 77iou
ivast a child oftorath, and art now a child of
God, yet not Content ! Hast thou God for thy
God, Christ for thy Saviour, the Holy Sfiiritfor
thy Comforter, and yet not Content 1 J^ay, doth
God, Christ, and the Holy S/iirit, dwell with
thee, and yet not Content ! Hast thou received
True Godlinesses glorious retinue into thy
house to abide vjith thee, to enrich thee, te
strengthen thee, to comfort thee, and make thy
life stveet to thee, and yet not Content I Ara
thy sins pardoned, thy soutjustifed, hast thou
Union and communion xviththe leather and the
Son, and yet ?iot Content ! /* thtf name ivr'it
in the book of life ? Shall thou dwell tvith God
find Christ forever ? Is Heaven thy wherit'
fince ? Art thoii an heir of a crov:n and king"
dom thatfadeth not away, and yet not Con-
tent ! Nay, let me tell thee, all these things
and many more ^re absolutely thine, witk
Contentment, Come, art thou willing to pos-
sess them, to make them thine own, and en-
joy them forever, yea, or no ? If thou
wouldst be sure of them, then get Content-
ment to dwell with thee ; for Godliness with
^ontentmgnt is great gdilh 1 Tiw- vi* 6. It

no THE TRAVELS Of

doth not say, Godliness without Conteaimefiff
but with Contentment. 'Tis this glorioua
Prince, it appears who puts thee into the pre-
sent possession of all true happiness, and yet
not Content.

Thirdly^ Pojicler, saith Consideration^ upon
the Excellency of Contentment ;. for a saint
never looks like himself, acts like a person of
such rank and quality, a person who hath re-
ceived so niiiny glorious and excellent quali-
ties and privileges, but when in all conditions
he is therefore contented.

FoUTthlij^ Ponder saith Consideration^ up-
on the evils of Discontent .' Oh what disho-
nor doth it bring unto God ! what reproach to
True Godliness I and what great wrong ta
thy own soul ?

Fifthly. It is-below thy Christian relation,
saith Consideration, to be discontent ; it was
tiie sT>t;ech of Jonadab ,to Aman, Why art
tiior., Lcing a king's son, lean from day to'
day ? But that was (as one observes) for a
wicked c:vuse : he saw his spirit was troubled
for otherwise he was fat enough. It is be-
low thy relation to God, who is thy portion,
thy shield, thy sanctuary, thy father. David
thought it no small matter to be a son-in law
<.o an earthy king ; and thou art the King's
i.QU of Heaven and earth, and yet not content-

TRt^E GOKLIXESS. 141

It is below thy relation to Jesus Christ : what
art thou the spouse of Christ, a member of
Christ, the brother and friend of Christ, an
heir with Christ, and yet not content 1 It is
below thy relation to the Holy Ghost : Is
lie thy comforter, guide, witness, strength,
and art thou net content I It isbelowthy rela-
tion to the holy angels, who are thy guard, thy
attendants, thy friend8,thy watchmen, hast thou
millions of those g-lorious spirits to minister
to thee, to fig-ht for thee, keep thee in all thy
ways, and yet not content 1 It is below thy
relation to the saints and heavenly family i
art thou brought home to sit down with them,
to partake of all tho sacred privileges of
God's house with them, and not hare a share
in all thy prayers, and yet not content ! It is
below the high and sovereign digRity thou art
raised to : art thou born from above, a prince,
a favorite of Heaven, an heir of both worlds,
and yet not content !

Sixthly. It is bciovv those graces, divine
helps, and endowments thon hast received;
art thou in the covenant of grace ? Has God
tied and bound himself l)y promises and holy
oaths to help thee, uphold thee, and keep thee
from falling,, and yet not content! Is thy eter-
nal state secured, art thou made sure of Hea-
ven and yet discontented !

3 42 THE TRAVELS OF

Lastly. Consider all thy afflictions, troubles
and sorrows are nothing, in compiirison of
what other saints have met with ; nay, to
those Jesus Christ niet with himself for thy
sake, and art thou not content ? Besides, are
they not less than thy sins deserve ; and yet
not content ! Nay, and all those hard things
thou meetest with, God will cause to work
for thy good, and yet not content I All t!ie
bitter things thou art ever like to meet with,
will be in this world nothing but sweet here-
after, and yet not content! All thy troubles
will soon be gone, they are but of a moment ;
besides, they are intermixed with much sweet,-
and yet not content ! Nay, and all thy sorrows
will be turned into joy, and all tears will
be wiped off from thine eyes, and yet not
content.

No sooner had Oojisideratlon lard all these
things and many other of the like r.aturejbe-
fore liim, but lo I to his eternal joy, Content-
ment came in, and was inuiiediatcly glorious-
ly welcomed by Godlinesses heavenly retinues;
yea, it cannot be imagined what rejoicing
there was now in poor thoughtfui's house ;
it would have done cue's heart good lo see
how the scattered powers of the enemy
were forced to fly into holes. Apoiiyon him-
self was fain to pull in his horn i Despond

TRUE GODLINESS. 143

was vanished ; cursed Disquiet and Murmur
could find no place. Oh , I this was to him
the day of days.

Upon this perceiving G/o7'/oz/« Conientyvilh
triumph was entered into his house, todv^cll
with the rest of True Godlinesses heavenly
retinue ; and that there was now nothing wan-
ting; ta make his life comfortable here, and
happy hereafter, he fell a singing of sv/eet
hymns of praise and thanksgiving to GOD^

A Sweet HYMN of Praise.

TRUE Godliness i« come to me,
And with him also, lo ! I seo
His glorious train who will attend
My precious Soul unto the end.
No day like this hath ev«^r been,
Content with triumph's enter'd in,

I iovG thee and admire thee too,
What work remains tliou'lt help me de,
My chiefest business it is done ;
Possess the house which thou hast won.
The fruits of conquest now begin,
Qontent with triumph's entered in.

What's this ! Don't boast; what can it be ?
j^emaiRs there still m eaeray ?

144 THE TRAVELS OF, ScC.

[lave I o'ercome all deadly foes ?
And shall this old-man me oppose ?
The fruits of conquest now be-gin,
Content with triumph's enter'd in.

I shall, I'm siir6,be rid of thee I
And then hpw happy shall I be ;
When Godliness in me doth rei^n,
Alonir with his most glorious train :
And not a foe dares cnce appear,
Oh i then what triomphs 1 shall bear.

Cau man on earth more happy be ?
I peace possess, I glory see,
God and Christ with me do dwell,
I'm sure of Heaven, sav*d from HclL
The fruits of conquest now begin,
Content with triumph'^ enter'd ijiv

F I M I Bv

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SEP 2 6 1938