The travels of true godliness

Jiiches was foil of business tetttngJus money cr casana up his accounts.

31. 4>5.

BOSTON. LINCOLN & EDMANDS.

THE

OF i *S //

TRUE

BY BENJAMIN REACH.

REVISED AND IMPROVED.
WITH

A MEMOIR OF HIS LIFE.

BY HOWARD MALCOM,
PASTOR OF FEDERAL-ST. BAPTIST CHURCH, BOSTON.

Ronton :

PUBLISHED BY LINCOLN & EDMANDS,
No. 59 Washington-Street.

1829.

DISTRICT OF MASSACHUSETTS, to wit:

District CUrVs Office,
BE IT REMEMBERED, That on the thirty-first day of Je~
ly, A. D. 1829, in the fifty third year of the Independence of the
United States of America, Lincoln & Edmands, of the said district, have
deposited in this office the title of a Book, the right whereof they
claim as Proprietors, in the words following, to wit :

u The Travels of True Godliness. By Benjamin Keach. Revised
and improved. With a Memoir of his Life. By Howard Malconu
Pastor of the Federal-Street Baptist Church, Boston."

In Conformity to the Act of the Congress of the United States, en-
titled, "An Act for the encouragement of Learning, "by securing the
copies, of Maps, Charts, and Books, to the Authors and Proprietors of
such copies during the times therein mentioned 5 " and also to an Act.
entitled, " An Act supplementary to an Act, entitled, An Act for the
encouragement of Learning, by securing the copies of Maps, Charts,,
and Books to the Authors and Proprietors of such copies during the
times therein mentioned: and extending the benefits thereof to the
arts ot Designing, Engraving, and Etching Historical and other Prints."
JNO. W. DAVIS, Clerk of the District of Massachusetts,

PREFACE.

The Editor hopes he has rendered an acceptable
service to the religious public, by bringing forth from

|- almost entire oblivion, this small but admirable trea*
tise. The strenuous efforts of Authors and Publish-
' ers to attract attention to new works, and the ne-
: cessarily greater interest we feel in the present than in

* the past, combine to throw the books of former years
into increasing obscurity. Though books abound in
every department of knowledge or piety, yet those
of a proper kind do not abound, at least, on practical
religion. Sabbath Schools and Tract Societies, to-
gether with extended education, have created a taste
for reading, which it has become extremely difficult
to supply. We are deplorably deficient in books for
private Christians and common readers, which pos-
sess interest without fiction-— religion without sectari-
anisms—plainness of style without vulgarity — and im-
portance of matter without being above general com-
prehension. These excellencies, the Editor thinks are
eminently displayed in this little volume.

Most works of this kind, since Bunyan's Pilgrim's
Progress, have been clumsy imitations of that immor-
tal production, and have fallen into merited contempt.
Keach is entitled to the merit of originality, not less
than that of skilL His line of metaphor is wholly
diverse from that of Bunyan. While that delineates

iv

PREFACE.

the progress of a soul in sanctification, this depicts re-
ligion itself as a pilgrim, and describes the treatment
it receives from the various orders of men. In point
of theological accuracy, devout temper, and useful
tendency, the Travels of True Godliness may bear
comparison with Pilgrim's Progress. The admirers
of Bunyan cannot fail to be pleased with Keach.

Considerable liberties have necessarily been taken
with the style, as the work was written an hundred
and fifty years ago ; but the sentiments have in no in-
stance been varied in the least. The Memoir has
been prepared with much attention, expressly for this
edition of the work.

Those who adopt as one of their modes of benevo-
lence, the distribution of awakening tracts, will find
this happily suited to their purpose, and adapted to a
great variety of characters. To Christians it will
prove an excellent closet companion, containing judi-
cious and satisfactory helps to self-examination, and
designating the true and false marks of grace, with
remarkable precision. May the divine blessing at-
tend it.

H. M.

Boston, June l3 1829.

TO THE READER,

Ik this tract are shown the many snares and tempta-
tions that attend both riches and poverty, youth and old
age ; together with the chief reasons why most people, of
all ranks and qualities, are such great strangers and en-
emies to true godliness. The legalist and formal hypo-
crite may here see what dangers they are in : also you
have an account of many errors and heresies, with a
detection of Antinomian errors. True Godliness is
described in his own primitive internal and external
beauty and glory, being vindicated from all calumnies
and reproaches cast upon him in this and former ages ;
with his sad lamentation, in respect of the prevailing
power of vice, ungodliness, papistry, and other ene-
mies at home and abroad. Also the usefulness of con-
sideration, and of the utmost improvement of the
means, in order to union with Christ and true conver-
sion, is clearly exhibited, together with the causes and
fatal consequences of apostasy.

If thou art a believer, read with delight. But if
thou art an enemy to True Godliness, read and trem-
ble : for the great happiness of the one, and the miser-
able condition of the other, is here laid before thy
eyes.

In this treatise, you may see the little cause the
godly have to mourn in the worst of times, or the un-
godly to rejoice in the best of times. I hope none will
be offended because True Godliness is here presented

vi

TO THE READER.

in an allegory, since the Holy Scriptures abound with
them, and so fully justify our essay herein. But since
it hath been abroad near twenty years, and hath found
kind acceptance amongst people of all persuasions, I
need not say any thing farther as to that ; yet know-
ing that the times are quite changed, to what they
were when first it was published, I have corrected this
edition, and made great additions.

And as I have received an account from many, what
good God hath done by it to their souls, so if any re-
ceive profit by this, I shall rejoice ; and to that end
shall commit it and thee, to the blessing of Jehovah, in
whom I still remain,, through infinite grace,

Thy soul's friend and servant,

BENJAMIN REACH,

fforselydown, Fair- Street 9
May 31, 1700,

MEMOIR

OF

REV. BENJAMIN REACH.

Benjamin Keach was born at Stokeham, in
Buckinghamshire, England, Feb. 29, 1640. He
had the inestimable blessing of pious parents,
but though in respectable circumstances, the}
were unable to give him a liberal education,
which, at that day, was so much more expensive
and difficult than at present. He was, therefore,
placed at a trade. Soon, however, it was per-
ceived by his uncommon love of books, and crit-
ical manner of readiDg the Scriptures, that the
employment was uncongenial. He, notwith-
standing, continued at his business about three
years, during which time, he was led by observ-
ing the entire silence of the sacred oracles on
the subject of infant baptism, to enter on a
deliberate examination of that subject, which
resulted in his joining a Baptist church in that
county.

The church discovering his piety and talents,
about three years afterwards, in 1658, called

8

him to the solemn work of the ministry. He
was now in his 18th year, and for about two
years he pursued his work with great comfort
and success, and much to the edification of those
who heard him. The Baptists in the part where
he lived, generally held the sentiments of the
Remonstrants, or Arminians, and from these
he imbibed and maintained it ; till on coming
to London, where he had an opportunity of con-
sulting both men and books, he found that the
different opinions upon these subjects had given
rise to two denominations of Baptists. Exam-
ining this point more closely, he in a few years
came to a clear understanding of the Calvinis-
tic sentiments, and continued to maintain them
during life.

In the year 1664, he wrote a little book, which
many of his friends wished him to publish for
the use of their children. This request he com-
plied with, and entitled it, The Child's Instruct-
or, or a New and Easy Primer. He did not put
his name to it, and procured a friend to write a
recommendatory preface ; from which it seems
that he apprehended it would expose him to
some difficulties, as there were several things
in it contrary to the doctrines and ceremonies of
the church of England.

This book was no sooner printed, and some
few of them sent down to him, than one Mr.

9

Stratford, a justice of the peace for that county,
was informed of it. He immediately took a
constable with him, and went to the house of
Mr. Keach, where they seized all the books they
could find, and bound him to appear at the as-
sizes, to answer for his crime, in a recognizance
of a hundred pounds himself, and two sureties of
fifty pounds each.

The assizes commenced at Aylesbury, October
the 8th, 1664, and Lord Chief Justice Hyde, af-
terwards Lord Clarendon, presided. The ac-
count of this trial shows the shameful prostitu-
tion of justice resorted to in order to punish the
nonconformists, in those days of persecution.

The treatment of Mr. Keach during this trial,
was harsh and unreasonable, and the sentence
severe. It is as follows :

f< Benjamin Keach, you are here convicted for
writing, printing, and publishing a seditious and
schismatic al book, for which the court's judg-
ment is this, and the court doth award, That you
shall go to gaol for a fortnight without bail or
mainprize ; and the next Saturday to stand up-
on the pillory at Aylesbury in the open market,
from eleven o'clock till one, with a paper on
your head with this inscription : For writing,
printing, and publishing a schismatical book, en-
titled The Child' !s Instructor, or a New and Easy
Primer. And the next Thursday, to stand, in
the same manner and for the same time, in the

10

market at Winslow ; and then your book shall
be openly burnt before your face, by the com-
mon hangman, in disgrace of you and your doc-
trine. And you shall forfeit to the king's majes-
ty the sum of twenty pounds, and shall remain
in gaol until you mid sureties for your good be-
haviour, and for your appearance at the next
assizes ; then to renounce your doctrines, and
make such public submission as shall be enjoined
you. Take him away, keeper ! "

All the attempts of his friends to obtain any
abatement of this sentence were ineffectual. It
was executed both at Aylesbury and Winslow,
with even more exactness and rigor than was
customarily used toward common malefactors.

Though Mr. Keach seems not to have been
daunted by persecution, yet considering how
much it obstructed his usefulness in Bucking-
hamshire, and how much greater opportunities
of doing good would be afforded him in the me-
tropolis, he removed to London in 1668.

He had not been long in London, before he
was invited to settle with a congregation in the
Borough, and was solemnly ordained by imposi-
tion of hands in 1668, being then 28 years of age.

During four years after the settlement of Mr.
Keach, they were obliged to meet from house to
house, and though very careful to prevent being
discovered, they were twice disturbed, and some
of them indicted to appear at the Quarter Ses*
sions.

4

11

In 1672, when the declaration of indulgence
was published, they built a meeting-house at the
corner of Stoney Lane, Horselydown. It pleas-
ed God to give such success to the ministry of
Mr. Keach, that they soon increased so consid-
erably, that the place was frequently enlarged
till it became capable of containing nearly a
thousand people.

From this period to the revolution in 1688,
Mr. Keach took a lively interest in every thing
which related to the Protestant interest, wrote
several of his best works, and embraced every
opportunity to expose the iniquitious scenes that
were transacted for the introduction of Popery.

Mr. Keach appears to have taken an active part
in the general assemblies held in London in 1689,
&c. He was requested by the Association, to visit
the baptized churches, in several parts of the king-
dom, and to preach the gospel to them. In this
journey, he was accompanied by Mr. Benjamin
Dennis, and was attended with great success.
His zeal for the Baptist denomination appeared
by writing in defence of it; by encouraging min-
isters who came to him from all parts of the
kingdom ; and by procuring the erection of sev-
eral meeting-houses for the worship of God.

In 1692, Mr. Keach engaged in a controversy
on the subject of baptism, with the Rev. Mr.
Burkit, rector of Milden in Suffolk, and the well
known author of the exposition of the New
Testament.

12

He was led into this controversy by being so-
licited by the Rev. J. Tredwell, pastor of the
Baptist congregation at Lavingham, to reply to
an attack on him and his people, by Mr. Burkit,
whose parish adjoined Lavingham. Mr. B's
piece was entitled " An argumentative and 'prac-
tical Discourse on Infant Baptism" and was evi-
dently written in great heat and indignation.
The administration of immersion is caricatured
so as to make it appear both ludicrous and dis-
gusting. Tredwell and his brethren are called
Anabaptists — the persons baptized are affirmed
to have come up from the water covered with
filth, and compared to creatures rising out of
the bottomless pit. Mr. Reach's answer was
entitled " The Rector Rectified."

Mr. Keach was induced to reply to various
other publications on the subject of baptism,
which frequently extorted rejoinders, in which
he was not always treated with decorum. Rus-
sen in his " True Picture of the Anabaptists,"
published 1703, not only asserted in broad and
general terms, that this sect was the most vile
and pernicious that had ever appeared on the
face of the earth, holding dangerous errors, and
being men of profligate lives, but singled out
Mr. Keach by name, and affirmed him guilty of
uncleanness. So far from resorting to a civil
process to punish such an accuser, Mr. Keach
seems to have taken no notice whatever of this

13

slander. A number of his friends, however, a-
mong whom were two members of Parliament,
waited on the author, who refused to name his
informant, or to attempt to sustain his allegation.
So convinced, however, was the publisher of
the injustice and cruelty of the allegation, that
he appended to the book a certificate signed by
twenty-eight gentlemen, among whom were
some of the principal citizens of London. In
this certificate it is not only set forth that the
signers are " entirely satisfied that Mr. David
Russen's assertion in his book entitled, A true
Picture, fyc. that the said Mr. Keach had been
accused of uncleanness, is false, groundless, and
malicious," but the most honorable testimony is
borne to his character as a christian and a min-
ister. Thus did he shine with greater lustre, and
his books acquire more extensive circulation.

Mr. Keach took a considerable part also in
some controversies among the Baptists, on sub-
jects in which they were not agreed. Such as
laying on of hands on baptized believers. The
propriety of granting ministers a maintenance
for their labors. Singing the praises of God in
public worship. And the abrogation of the
Seventh-day Sabbath.

On the first of these subjects, viz. Laying on of
hands, Mr. K. was very strenuous for its being
an essential requisite to church membership, and
practised it, therefore, on all he baptized. The

14

Baptist churches, however, have never seemed
to regard this dispute as of any importance* and
his book produced no special effect* On the
subject of granting ministers a full maintenance,
that they may be free from all secular anxieties, he
assumed the affirmative, and argued in the most
conclusive manner. So satisfactory was his
treatment of the subject, that in the Assembly,
1689, this work was particularly recommended
by the whole body of ministers and messengers
of 107 churches.

The practice of singing in public worship was
at that time by no means general among Baptist
churches. So odious had been the pompous
and theatrical music of the Popish Church, that
many dissenters in reforming from the errors of
that community, dispensed wholly with singing.

Mr. K.'s treatise on this subject was published
in 1691, entitled, " The Breach in God's Wor-
ship repaired" fyc. In this controversy his suc-
cess was very conspicuous : and about that time
many of the churches in England commenced
singing as a part of the public service of the
sanctuary. He did not succeed, however, in re-
conciling all the members of his own church ;
and a portion of them withdrew, retaining the
same principles as their brethren, but abolishing
the use of psalmody, except at the close of the
Lord's supper. This was the origin of the
church in Maze Pond. After a few years it con-

15

formed to what was become the general prac-
tice, and introduced singing. We notice an ex-
postulation made by Mr. Keach in his writings
during this controversy, because it serves to
show the inflexible integrity of the early Bap-
tists, in adhering to what they thought Scripture
duty, though at the greatest hazard. He says :
"Hath not the church sung at breaking of bread
always for sixteen or eighteen years last past, nor
would omit it in the time of the late persecution ? rf
No doubt but their singing the praises of God
had often disclosed their place of meeting to
their persecutors. And as their Lord went from
the supper to the garden, and from thence to the
cross, so they had often left the Lord's table to
appear at the magistrate's bar, and from thence
be dragged to the prison.

His work on the Jewish, and Christian Sab-
bath, was published in 1700, entitled, " The Jew-
ish Sabbath abrogated : or the Saturday Sabba-
tarians confuted ; in two parts. — First, Proving
the abrogation of the old Seventh-day Sabbath
— Secondly, That the Lord's day is of divine ap-
pointment. This was occasioned by some of his
people embracing those sentiments. But the
arguments he produced prevented their spread,
so that but about three or four left him to unite
with the Sabbatarians.

Archbishop Tillotson was pleased to extol this
book, and pay Mr. Keach many marks of favor.

16

This acquaintance between them was probably
owing to Mr. John Griswold, pastor of the Bap-
tist church in Barbican, for whom this pious pre-
late had a great respect, and was often one of
his hearers.

The respect paid by Archbishop Tillotson to
the Baptists probably arose from the circumstance
of his father, who was " remarkable for a good
understanding, and an uncommon knowledge of
the Scriptures," being a Baptist. This was Mr.
Robert Tillotson, a considerable clothier at
Sowerby, in the parish of Halifax, Yorkshire.
He embraced the sentiments of the Baptists
when his son was very young ; and this gave
rise to the report that the Archbishop had never
been baptized in infancy, and led Dr. Birch to
say in his sermon before the house of Com-
mons, January 30, 1694, We have fathers of the
church ivho never were her sons. To this the
Archbishop alludes in a letter to Lady Russel,
August 1, 1692. Speaking of King William, he
says, " If it please God to preserve my good
master, and to grant him good success, I have
nothing more to wish in this world, but that
God would grant children to this excellent
prince; and that. I, who am said not to have
been baptized myself, may have the honor to
baptize a Prince of Wales."*

* Birch's Life of Tillotson, p. 2S 3, 298.

17

Mr. Keach not only wrote much on practi-
cal subjects, as well as in defence of the truth,*
but at times engaged in public disputations.
One of these public discussions was with the

*His Practical Works are,

1. The child's instructor, or a new and easy prim-
mer. The first piece he wrote, and for which he suf-
fered so much. 24mo. 1664.

2. A summons to the grave ; being Mr. John Nor-
cofs funeral sermon. 12mo. 1676.

S. TROPOLOGIA. A key to open Scripture met-
aphors, 2 vols. Folio. 1682. A second edition of this
work was published by the London booksellers a few
years since.

4. The travels of true godliness. 8vo.

5. The progress of sin ; or the travels of ungodli-
ness. 8vo.

6. The counterfeit Christian ; or the danger of hy-
pocrisy. 4to. 1691.

7. The marrow of justification ; being several ser-
mons on Rom. iv. 5. 4to. 1692.

8. The everlasting covenant; being a funeral ser-
mon for Mr. Henry Forty. 8vo. 1693.

9. A Trumpet blown in Zion. 4to.

10. A golden mine opened ; or the glory of God's
rich grace displayed. 4to. 1694.

11. God acknowledged ; being a sermon on a par-
ticular fast. 4to. 1696.

12. The early seeker, and love of a dying Saviour.
12mo. 1697.

13. The articles of the faith of the congregation of
Horselydown. With the glory and discipline of a true
church displayed. 12mo. 1697.

14. The display of glorious grace ; or the covenant
of grace opened. 8vo. 1698.

B

18

people called Quakers: at another time with
Unitarians, and once with some of the establish-
ed clergy. The profitableness of this mode of
controversy, however, is extremely doubtful.

15. Jacob's ladder improved. 8vo. 1698.

16. A call to weeping; or a warning concerning
present miseries. 12mo. 1689.

17. Instructions for children. 24mo.

18. Gospel mysteries unveiled ; or an exposition of
all the parables> kc. Folio. 1704.

His Polemical Works.

19. Mr. Baxter's arguments for believer's baptism.
A sheet. 1674.

20. Darkness vanquished ; being an answer to Dan-
vers on the laying on of hands. 8vo, 1675.

21. Gold refined ; or baptism in its primitive purity.
8vo, 1689.

22. Light broke forth in Wales. 8vo.

23. The gospel ministers' maintenance vindicated.
12mo. 1689.

24. Antichrist stormed ; or the Popish church prov-
ed to be mystery Babylon. 8vo. 1689.

25. Pedobaptism ; being an answer to the Athenian
Society. 4to. 1691.

26. Breach repaired in God's worship ; or singing,
&c. &c. 8vo. 1691.

27. A sober reply to Mr. Steed's epistle concerning
singing. 8vo. 1691.

28. The rector rectified, &c. 8vo. 1692.

29. The axe laid to the root ; or one blow more at the
foundation of infants' baptism, and church membership.
Parti. 4to. 1693.

30. The axe laid to the root ; wherein Mr. Flavel's,
Mr. RothwelPs, and Mr. ExalPs arguments are an-
swered. Part II. 4to. 1693.

19

Notwithstanding the various labors in which
Mr. Keach engaged, he was of a very weak
constitution, and often afflicted. He was at one
time so ill, in 1689, as to be given over by the

31. A counter antidote; or an answer to Shute's
antidote, to prevent the prevalency of Anabaptism. 4to.
1694.

32. A medium between two extremes. 8vo. 1698.

33. The Jewish Sabbath abrogated, &c. 8vo. 1700.

34. The French imposter detected; or an answer to
Zachary Housel and Dr. Coward, who denied the
soul's immortality. With a Frontispiece. 12mo. 1702.

His Poetical Works are,

35. Sion in distress, &c. 8vo. 1666.

36. A pillar set up to keep in remembrance his first
dear and beloved wife. A sheet. 1679.

37. War with the Devil. 8vo.

38. The glorious lover. 8vo.

39. The grand imposter discovered ; or the Quaker's
doctrine weighed in the balance and found wanting.
8vo. 1674.

40. The victorious Christian, or the triumph of faith ;
being prison meditations. A sheet. 1685.

41. Spiritual melody ; containing nearly 300 hymns.
12mo. 1696.

42. A feast of fat things ; containing several Scrip-
tural songs and hymns. 12mo. 1696.

u Besides which (adds Crosby) he prefixed seve-
ral prefaces and commendations to the works of others,
viz.

A Preface recommendatory to Mr. Balmford's poem,
entitled, The Seaman's spiritual companion. 8vo.
1678.

20

physicians, and several of the ministers and his
relations had taken leave of him, as a dying
man, past all hopes of recovery. " But the Rev.
Mr. Hansard Knollys seeing his dying friend
and brother in the gospel near, to all appear-
ance, expiring, betook himself to prayer ; and in
an earnest and very extraordinary manner, beg-
ged that God would spare him and add unto his
days the time he granted to his servant Heze-
kiah. As soon as he had ended his prayer, he
said, 4 Brother Keach, I shall be in heaven be-

A Preface to Mr. Prudom's Truth unveiled by Scrip-
ture light. 8vo. 1699.

A Preface to Mr. Prudom's new world discovered ;
in which Mr. Keach declares his opinion of the inillen-
ium. 12mo. 1704.

An Introduction to Mr. Colman's narrative of a schism
made in the church at Kilbey in Leicestershire.

Some of the works of Mr. Keach display a good
share of learning ; but this was supplied by others.
The preface to his Tropologia ; or A Key to open Scrip-
ture metaphors, was written by the famous Thomas
Delaune, and bears his signature, T. D. Nor did Mr.
Keach wish to appear in borrowed plumes, since he ac-
knowledges in the preface to the Rector Rectified, as
follows : 4 Whereas you will find both Hebrew, Greek,
Latin, German, Dutch, made use of either more or
less in the ensuing answer, I would not have you think
I understand all these languages ; but I have had the
assistance of a learned person, (though in that case
only) who is my friend and acquaintance, that so the
work may be more fully and effectually done.' **

21

fore you,' and quickly after left him. So re-
markable was the answer of God to this good
man's prayer, that I cannot omit it ; though it may
be discredited by some, there are yet living incon-
testable evidences of the fact. For Mr. Keach
recovered of that illness, and lived just fifteen
years afterwards : and then it pleased God to
visit him with that short sickness which put an
end to his life."*

During this illness he had many friends with
him, but the violence of his distemper soon de-
prived them of the expectation of his life. When
he was very near his end, Mr. Joseph Sten-
net was sent for ; but when he came, Mr. Keach
was not able to say much to him, excepting de-
siring him to preach his funeral sermon from
1 Tim. i. 12. / know in ivhom I have believed, and
am persuaded that he is able to keep that which I
have committed to him against that day. During
his illness, he manifested extraordinary patience
and resignation to the divine will, and with
much composure, told his wife that he had recom-
mended her to a better husband — the Lord Je-
sus Christ : and exhorted his children to live in
love, peace, and unity, and in a steadfast adher-
ence to Christ and his ways. A little before his
death, his eldest daughter, who was one of the
people called Quakers, came to see him, with

* Crosby's History of the English Baptists,

22

whom he endeavored to converse, and manifest-
ed a great eagerness and desire to speak with
her, but his speech failing prevented him. He
died July 18, 1704, about 11 o'clock in the morn-
ing, and in the 64th year of his age. On the
following Friday, his remains were taken from
his meeting house, at the corner of Stoney-lane,
to the Baptists' burying ground in the Park
Southwark. A very large auditory was collect-
ed to hear his funeral sermon ; but the illness of
Mr. Stennet prevented him from preaching it,
till some time afterwards. The sermon was not
printed, though he was strongly solicited to do
it.

Mr. Keach had been twice married. His first
wife was a Miss Jane Grove, of Winslow, in
Buckinghamshire, " a woman of great piety and
prudence," to which might have been added,
great affection and fortitude, which she mani-
fested when her husband was set in the pillory,
by standing by him, and defending the cause for
which he suffered. This good woman died Oc-
tober, 1670, in the 31st year of her age. This
was a very great affliction to him, as she was a
very tender and loving wife, and had been his
companion in sufferings ten years. By her he
had five children, three of whom, Mary, Elias,
and Hannah, survived him. The extraordinary
affection which he bare to her memory, was
manifested by his writing a poem on the occa-

23

sion of her death, which he entitled, A Pillar
set up, assigning as his reason, the example of Ja-
cob, And Rachel died and was buried, and Jacob
set up a pillar on her grave ; that is the pillar of
RacheVs grave unto this day. In this he gave her
a very high character, commending her zeal for
the truth, sincerity in religion, uncommon love
to the saints, and her great contentment in what-
soever condition of life God was pleased to place
her. He particularly mentions how great an
help and comfort she was to him . in his suffer-
ing for the cause of Christ, visiting him while
in prison, and taking all possible care of him,
and encouraging him to go on, counting it
an honor done them both, in that they were
called to suffer for the sake of Christ. She
was of a heavenly conversation ; her discourse
was savory, and for the most part, about spir-
itual things, seeking the good of those she talk-
ed with ; and in this she was so successful, that
many have acknowledged that they were indebt-
ed to her conversation for their conversion to
God. As Mr. Keach published this account of
her, that her example might be imitated by oth-
ers, for the same reason we have thought it
worth transcribing.

After being a widower about two years, he
married Mrs. Susanna Partridge, of Rickmans-
worth, in Hertfordshire. This union was much

24

to his comfort, as they lived together in great
affection, thirty two years.

"To collect every particular transaction of
this worthy minister's life, cannot be expected,
at such a distance of time : nay, even to collect
all that was excellent and inimitable in him, is
too great a task to be now undertaken. I shall
only observe that he was a person of great in-
tegrity of soul ; a Nathaniel indeed : his conver-
sation not frothy and vain, but serious, without
being morose or sullen. He began to be reli-
gious early, and continued faithful to the last.
He discharged the duties of his pastoral office
with unwearied diligence, by preaching in sea-
son and out of season, visiting those under his
charge, encouraging the serious, defending the
great truths of the gospel, and setting them in the
clearest light. He was not addicted to utter
hard censures of such as differed from him in
lesser matters, but had a love for all saints, and
constantly exercised himself in this, to keep a
conscience void of offences towards God and
towards man. He showed an unwearied en-
deavor to recover the decayed power of reli-
gion, for he lived what he preached; and it
pleased God so to succeed his endeavors, that I
doubt not but some yet living may call him their
father, whom he hath begotten through the gospel.
He affected no unusual tones, nor indecent ges-
tures in his preaching — his style was strong and

25

masculine. He generally used head notes, es-
pecially in the latter part of his life ; and if his
sermons had not the embellishments of lan-
guage, which some boast of, they had this pe-
culiar advantage, to be full of solid divinity ;
which is a much better character for pulpit dis-
courses, than to say they are full of pompous el-
oquence, and flights of wit. It was none of the
least of his excellent qualifications for the min-
isterial work, that he knew Jioto to behave himself
in the house of God, in regard of the exercise
of that discipline which is so necessary to a
Christian society.

" In his family, he was very exemplary, en-
couraging the first appearances of piety, and con-
stantly instructing them in the things of God, and
putting them in mind of the concerns of their
souls, praying with and for them. He was a very
affectionate husband, a tender father, a prudent
master, and a constant and grateful friend."*

Though he had suffered much from persecu-
tion, his temper never became sour, nor his reli-
gion tinctured with austerity. His industry,
both in preaching and writing, was astonishing.
He was not less prudent than peaceable ; not
less condescending than powerful ; not less char-
itable than courteous* Grave, impartial, and

* Crosby's History of the English Baptists.

c

26

faithful, he managed the affairs of his congrega-
tion with success, and deported himself so as to
secure the respect of his most inveterate ene-
mies.

The church with which he labored thirty-six
years, and with which he died, has continued to
this day : and though several churches have
been formed out of it, remains strong and flour-
ishing. His immediate successor was Mr. Ben-
jamin Stinton, after whose death, the learned
Dr. Gill was settled. During the pastorship of
Dr. Gill, the church divided : — he and his breth-
ren built the meeting house in Carter lane. The
remainder built a meeting house at Unicorn
yard, Horselydown, and chose Mr. William Ar-
nold pastor. The present minister in Carter
lane, is the Rev. John Rippon, D. D. who, at an
advanced age, continues ably to discharge the
laborious duties of his eminent station.

TRAVELS

OF

TRUE GODLINESS.

CHAPTER I.

What True Godliness is — His Origin and Anti-
quity.

True Godliness being a great stranger to
most men, and indeed known but by few,
I shall, in the first place, before I treat of his
travels, and of the entertainment he meets
with, give you a description of him ; because
many persons are subject to so great an error,
as to take Morality for him : some also take
Counterfeit Godliness for him; and others,
out of ignorance, (to say no worse,) rail,
and ignominiously call him Singularity,
Stubbornness, Pride, and Rebellion, as if he
were not fit to live, he being considered a
seditious disturber of kingdoms, cities, towns
and villages, wherever he comes ; yea, such

28

TRAVELS OF

a factious and quarrelsome companion, that
he is indeed the cause of all those unhap-
py differences, divisions, troubles, and mis-
eries, that are in the world. I conclude,
therefore, nothing is more necessary, than to
take off that mask which his implacable ene-
mies have put upon him, and clear him of all
unjust slanders, and reproaches of the sons of
Belial ; so that he may appear in his own orig-
inal and spotless innocency, that none may be
afraid of him, or be unwilling to entertain him,
nor ashamed to own him, and make him their
bosom companion.

Know, therefore, in the first place, that God-
liness consists in the right knowledge of di-
vine truths, or fundamental principles of the
Gospel, which all men ought to know, and be
established in, that would be saved. " With-
out controversy,, great is the mystery of godli-
ness. God manifested in the flesh, justified in
the spirit, seen of angels, preached unto the
Gentiles, believed on in the world, and received
up to glory. 1 Tim. iii. 16. These great truths
of the Christian religion, are called Godliness.

Now, should any demand farther to hear
more particularly what those principles of di-
vine truth, or fundamentals of the Christian

TRUE GODLINESS.

29

faith be, which are the essentials of True God-
liness, I answer,

1. That there is one eternal, infinite, most
holy, most wise, just, good and gracious God,
or- glorious Deity, subsisting in three distinct
persons— the Father, the Son, and the Ho-
ly Ghost ; and these are one— that is, one in
essence.

2. That this God, out of his great love and
goodness, hath given us one sure, and infalli-
ble rule of faith and practice, viz. the Holy
Scriptures, by which we may know, not only
that there is a God and Creator, but the man-
ner of the creation of the world, and of all
things, in six days ; together with the design,
or reason, wherefore he made all things ; and
also to show us how sin came into the world,
and what righteousness it is which God's holy
nature requires, to our justification, or dis-
charge from the guilt of sin, &c. viz. by a Re-
deemer— his own Son, whom he sent into the
world ; and that there is no other rule or way
to know these things, so as for men to be sav-
ed, but by revelation, or the sacred records of
the holy Scriptures. And that the mystery of
salvation lies above human reason, and cannot
be known by the natural light in men.

30

TRAVELS OF

3. That our Redeemer, the Lord Jesus
Christ, who is the surety of the new covenant,
and only Mediator between God and man, is
truly God of the essence of the Father, and
truly man of the substance of the virgin Mary,
consisting of these two natures in one person ;
and that redemption, peace, and reconciliation,
are by this Lord Jesus Christ alone.

4. That justification and pardon of sin is
alone by that full satisfaction which Christ
made to God's justice ; and that is apprehend-
ed by faith alone, through the Holy Spirit.

5. That all men who are, or can be saved,
must be renewed, regenerated, and sanctified
by the Holy Spirit.

6. That there will be a resurrection of the
bodies of all men at the last day.

7. That there will be an eternal judgment,
that is, all shall be brought to the tribunal of
Jesus Christ in the great day, and give an ac-
count for all things done in the body ; and that
there will be a future state of glory and eter-
nal happiness of all true believers, and of
eternal torment and misery of all unbelievers
and ungodly persons, who live and die in their
sins.

TRUE GODLINESS.

31

Now, I say, in the true knowledge and be-
lief of these principles (which comprehend the
fundamentals of true religion, or the Christian
faith) does True Godliness consist, as to his es-
sential part.

Secondly, Godliness, as to his inward parts,
is a holy conformity to these sacred and di-
vine principles, which natural men understand
not. True Godliness consists in the light of
supernatural truths and life of grace, God
manifesting himself in the light of those glo-
rious principles, and working the life of su-
pernatural grace in the soul by the Holy Ghost.
It consists in the saving and experimental
knowledge of God and Jesus Christ ; in having
the evil qualities of the soul removed, and
heavenly habits infused in their room ; or in a
gracious conformity, disposition, and affection
of the heaft to God, cleaving to all truths
made known to us, rinding the powerful influ-
ences of the gospel and spirit of Christ upon
us, whereby our souls are brought into the im-
age and likeness of his death and resurrec-
tion. This is True Godliness. Not a bare
living up to the natural principles of morality,
nor an historical, notional, or dogmatical knowl-
edge of the sacred gospel, and its precepts,

32

TRAVELS OF

but in a faithful living up to the principles of
the gospel, discharging our duties with as
much readiness and faithfulness towards God
as towards man, so that our conscience may
be kept void of offence towards both. Acts
xxiv. 16.

ft consists in forsaking every sin, and loath-
ing it as the greatest evil, and cleaving to God
in sincerity of heart, valuing him ,above all ;
and, from a principle of divine love, being
willingly subject to all his laws and appoint-
ments. Godliness makes a man say with the
Psalmist, " Whom have I in heaven but thee?"
&,c. Psal. Ixxiii. 25. St. Austin saith, " He
loves not Christ at all, that loves him not above
all." He that entertains True Godliness, is
as zealous for the work of religion, as for the
wages of religion. Some there be, who serve
God, that they may serve themselves upon
God. But a true Christian desires grace, not
only that God wrould glorify him in heaven, but
that he may glorify God on earth. He cries,
" Lord, rather let me have a good heart, than
a great estate." Though he loves many things
beside God, yet he loves nothing above God.
This man fears sin more than suffering, and
therefore he will suffer rather than sin.

TRUE GODLINESS.

33

Thirdly, That you may have a complete
and perfect knowledge of him, it may not be
amiss if I describe his form, together with the
very habilaments he continually wears.

The external parts of True Godliness are
very beautiful ; and no wonder that they are
so, seeing he was fashioned by the wisdom of
the only wise God our Saviour, the works of
whose hands are all glorious. But this, viz.
the formation of Godliness, being one of the
highest, and most admirable contrivances of
his eternal wisdom, must of necessity excel
in glory and amiableness. His form and ex-
ternal beauty, therefore, are such, that he
needs no human artifice to paint or adorn him,
or to illustrate or set off his comeliness of
countenance ; for there is nothing defective as
to his evangelical 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, so every line and lineament, vein,
nerve, and sinew of him, are in such an exact
and admirable order placed, that to his beauty
there can be no addition. Every one, there-
fore, that adds too, or alters any thing, touching
the form of True Godliness, mars and defiles
instead of beautifying. Besides, God hath

34

TRAVELS OF

strictly forbidden any thing of this nature to be
done. " Add thou not unto his word, lest he
reprove thee, and thou be found a liar," (Prov.
xxx. 6.) by ascribing that to God which is
none of his. Do not the Papists call those su-
perstitious and vain ceremonies used in their
church, by the name of God's worship? And
what is this less than putting a lie upon him ?
Besides, it reflects upon the wisdom of God,
to attempt to change or alter any thing in the
form of Godliness, as if he did not know best
how he himself would be worshipped ; but
must be indebted to man for his help, wisdom,
and contrivances, touching many things that
are called decent and necessary. And does
it not reflect upon the care and faithfulness of
God, to suppose that he should not himself
take care to lay down in his blessed word things
which are all necessary to the form of God-
liness, without weak man's care and wisdom,
to supply what he should omit ?

All, therefore, may perceive, that True God-
liness never changes his countenance : he is
the very same, and not altered in the least
from the aspect he bore in primitive times ;
nay, and there is indeed nothing more foreign
to him than those pompous garbs, superstitious

TRUE GODLINESS.

35

vestments, images, crossings, salt, oil, holy
water, and other ceremonies, which are by
many thought necessary to his existence.
Therefore take heed you do not mistake the
counterfeit form of Godliness for the true one.
It is only necessary to note one thing more,
viz. you must be sure to receive the power of
Godliness with his form ; for his form, with-
out 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 form of doc-
trine," Rom. vi. 17, and of " the form of
sound words," 2 Tim. i. 13. for as the true
faith must be held fast, so must the profession
of it also. You may, it is true, meet with a
shell without the kernel ; but it is rare to
meet the kernel without the shell !

Having thus briefly given you the descrip-
tion both of the inside and outside power and
form of True Godliness, we shall proceed to
show you whose offspring he is. By his
name, GW-liness, or GW-likeness, we may
discover from whence he descends, and learn

36

TRAVELS ©F

of what noble parentage he is. 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
as this is his noble extract, so likewise he is
always in high favor with his prince ; for there
is not one in heaven or earth, whom he loves
more, or in whom he takes more delight, than
in True Godliness ; nor is there any indeed
more like him, or that more represents him in
all the earth; for he bears his express and
heavenly image ; yea, and such a venerable
respect and gracious esteem hath he of him,
that those who love him, he loves ; those who
hate him, he hates ; those who receive him,
he receives, and those who reject him, he re-
jects ; where he comes to dwell, there God,
Christ, and the Holy Ghost dwell,

Godliness is of great antiquity : nay, accord-
ing to the description we gave you of him, in
the first place, we may well say, he is without
beginning of days, for Truth, (sometimes he
bears that name) dwelt in God from everlast-
ing. But if we speak of his antiquity, in re-
spect of his dwelling here below, the first man

TRUE GODLINESS.

37

that knew him was Adam ; who, whilst he
stood in the state of innocency, enjoyed his
company, but by the 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 of our first
parents, and their whole posterity ; and had
not the King of heaven and earth, through his
infinite wisdom, provided 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 brought
forth a monster whose name was Vice, other-
wise Lust, who found so much favor with
Adam's children, that Godliness was utterly
discountenanced. Though he was the off-
spring of Heaven, and the only delight of Je-
hovah, and unto man the greatest friend and
benefactor, striving to enrich him, cheer his
heart, and make him truly noble and renown-
ed on earth, and bring him back into his
primitive glory, and thereby at last make him
eternally happy in heaven, yet he was so lam-
entably slighted, that but one of Adam's off-
spring cared for him at that time. And he,
for entertaining him with that just and good
respect he deserved, was by his brother,

38

TRAVELS OF

whose name was Cain, basely murdered.
Godliness, by this, perceived very early with
what kind of usage and entertainment amongst
the children of men he was likely to meet.
And truly never was there any one so nobly
descended, and of such an excellent, peacea-
ble a nature and behaviour, so dealt with as
Godliness hath been, from the beginning to
this day, except the Prince of Godliness him-
self. Yet he found some friends after Abel
was slain, who entertained him kindly : and
though they were reproached, hated, and per-
secuted for showing favor to him, yet they
never lost by him, but were infinite gainers ;
nay, so great a friend was he to the next
man who eminently embraced him, that he
saved him from the grave ; he sent him to
heaven without calling at the gate of death.
It is impossible to describe what sweet and
heavenly communion, true joy and felicity,
this good man had with Godliness, for the
space of three hundred years ; for so long they
abode together on earth, and now dwell to-
gether with the Father of True Godliness, and
his only begotten Son in heaven. Some time
after this great Prince (for so they are all made
who entertain True Godliness,) was carried to

TRUE GODLINESS.

39

heaven, the dominion of Vice became so com-
plete, and the guilt of men grew to such an
awful magnitude that Jehovah was constrain-
ed to destroy them from off the earth, by a
fearful and amazing flood of water. There
was, at this time, but one man on earth, (viz.
Noah,) who was an eminent lover of Godli-
ness, though it is not to be doubted but his
wife and sons, especially two of them, were
likewise in some measure friends to him.
Noah was commissioned to advocate the cause
of virtue and the character of True Godliness
by public preaching for one hundred and
twenty years ; but we are not informed of the
least impression being made on any heart, so
dominant was sin.

But to proceed in this brief account of the
antiquity of Godliness, it will not be amiss if
we speak of the next renowned man after
Noah, who entertained him, and how he was
blessed in so doing : his name at first was
Abram, but afterwards Abraham. This man
lived for sometime amongst a blind and idola-
trous people, and was ignorant of True Godli-
ness ; but when he became acquainted with
him, few men ever loved him better. He
made him his bosom companion, and chief

40

TRAVELS OF

delight (and so indeed must every one that
entertains him:) and hereby he became great,
and his glory and renown were spread abroad.
Indeed, because he cherished True Godliness,
he was called the " friend of God," and the
father of all true lovers of Godliness : and be-
sides the outward blessings this faithful man
reaped as the fruit or reward of Godliness,
which were many, for he had much cattle,
men-servants, sheep, camels and asses ; he was
blessed also with all spiritual blessings, viz. he
had sweet fellowship and communion wTith
God, and abounded in faith, love, a d joy in
the Holy Ghost.

I might proceed further, and show you who
they were that entertained Godliness in the
succeeding ages, for the space of more than
two thousand years, what great blessings he
brought them, and what they suffered for his
sake ; but I can give you a brief hint or two
upon this account. Lot was saved by him
from the fire of Sodom, for the angel could
do nothing till Lot was gone forth. Joseph
suffered for him by his envious brethren, but
Godliness advanced him for his integrity at
last. David, for the love he bare to him, was
for many years together, greatly persecuted,

TRUE GODLINESS.

41

but afterwards Godliness raised him to great
honor, made him rich, and set a crown upon
his head.

I might show how in ancient days, he was
very much hated and persecuted : some of his
true friends cast into a fiery furnace, and
another into a lion's den ; yet they never lost
any thing by him, nor did they ever repent
the entertainment they gave him. If we
come 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. Afterwards, by the heathen Empe-
rors, he was most cruelly hated and persecut-
ed ; and those who entertained him were put
to all manner of deaths and torments imagin-
able. Lastly, we might show you what hard
usage he met with by Counterfeit Godliness, I
mean papistry, for near twelve hundred years ;
and how many of his dear children and ser-
vants have, for the sake of him, been burnt to
death, and otherwise tormented, in most na-
tions in Europe. But what has been said is
sufficient in relation to the antiquity of True
Godliness, and his various treatment in form-
er days.

D

CHAPTER II.

The chief Enemies of Godliness.

Having given you a brief account of the
antiquity of True Godliness, and some of
those great abuses he met with in ancient
times, it may not be amiss, before I come to
treat of his Travels and entertainment in
these latter days, to give a description of some
of his chief adversaries, that 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 him into their
houses,* may know the cause and reason of it.

L One of the chief enemies of this great
favorite of heaven, is the Devil ; nor is there
any one that hates him more.

2. Sin, or Vice, and as it is sometimes
termed, Lust.

3. The Flesh.

4. The World.

But this general description is not sufficient
to discover the great danger men are in, by

* That is, into the heart. The author in all the re-
mainder of this work, keeps up this figure. Ed.

TRAVELS OF TRUE GODLINESS. 43

certain emissaries and servants of those grand
adversaries which many are ready to enter-
tain as friends, not suspecting their fatal
danger. I shall, therefore, give you an ac-
count of a few of them, and tell you their
names. 1. Unbelief. 2. Pride. 3. Vain-
Glory. 4. Formality. 5. Hypocrisy. 6.
Opposition. 7. Heresy. 8. Superstition. 9.
Idolatry. 10. Prosperity. 11. Persecution.
12. Ignorance. 13. Blind- Zeal. 14. Vain-
Hope. 15. Sloth, or Idleness. 16 Covet-
ousness. 17. Old-Custom. IS. Evil-Exam-
ple. 19. Self- Righteousness. 20. Presump-
tion. 21. Despair. 22. Slavish-Fear. 23.
Sensual-Pleasure; and 24. Apostacy : with
many others of like quality, too tedious here
to reckon up ; but by mentioning the names
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 endeavor to hinder his being enter-
tained where he comes, as you will find in the
ensuing history of his Travels.*

* If he be not a guest with you at this time, reader,
examine which of these evils keeps him out of your
heart. Then pray mightily that your bondage to sin
may be broken. This is your day of mercy. Ed.

CHAPTER III.

Godliness, having received a Commission to travel,
and visit the Children of Menrc?mes to a certain
Town on the Confines of Babylon, where Riches
dwelt. His Usage and Treatment there.

The great Jehovah, Father of True Grace
or Godliness, out of his infinite goodness to
mankind, was graciously pleased to send them
a Saviour, even the Lord Jesus Christ, who is
" able to save to the uttermost all that come
to God by him." Heb. vii. 25. But in his
eternal wisdom hath so ordained, that no man
should have any saving benefit by this glorious
Saviour, but he who doth receive, entertain,
and embrace True Godliness. I now, there-
fore, resume my allegorical narrative, by con-
sidering Godliness as having received a com-
mission from the King of heaven and earth, to
travel and ascertain who would embrace and
entertain him. His commission was very
large : not limited to the land of Cannan, but
embracing all nations, countries, and king-
doms. Matt, xxviii. 19, 20. Mark xvi. 15. And

TRAVELS OF TRUE GODLINESS. 45

to visit the rich and the poor, the old and
young ; as well the king on the throne as the
beggar on the dunghill ; even all, bond and
free, male and female. Nor was he sent to
travel alone, but had a very rich and glorious
retinue always with him ; neither did he come
to any man's hoi 3e empty-handed, but brought
with him most rich and glorious presents of
the choicest things of heaven, the worth of
which is infinitely beyond our computation.*
I first saw him draw near a city in which
Riches dwelt — a man to whom great deference
was paid by the inhabitants, and into wThose
noble mansion I hoped he would be readily
welcomed.

Godliness knocked, however, very hard and
often, before any within would give an answer,
Riches being full of business, either telling his
money, or casting up his accounts, to see
what his neighbors owed him, or consulting
new projects to increase i is store : for he is
a person never satisfied. Besides, the times
being very perilous, his mind was filled with

* This retinue is the train of Christian graces, and
the presents are the precious comforts of religion in
this life and the rich glories of a future heaven.

Ed.

46

TRAVELS OF

perplexing and vexatious thoughts, how to
save and keep what he had already gotten ;
so that he had no leisure to listen to the con-
tinual knocking of True Godliness at his
door, he was therefore forced to wait a long
time. But that which grieved this high-born
prince most of all was this, viz. he perceived
that no sooner did some other guests come to
his door, who were much inferior, as to birth
and quality, (and indeed not worthy of the
least regard, not having business of that
great weight and moment with him which
he had) than he opened his door immedi-
ately to them ; yet before this renowned per-
sonage could get in, Riches had so many base
and ill bred servants in his house, that they
shut the door, so that he could not get so
much as one foot in. The guests he so readily
opened to, were " the Lust of the Flesh, the
Lust of the Eyes, and the Pride of Life,"
1 John ii. 16. These he took much delight in,
and kept company with continually; some-
times they conducted him to the tavern, some-
times to the play-house, and sometimes amused
him at bowls, cards, and dice, and divers
other sensual sports and pleasures. But at
last he was taken very sick, and Godliness

TRUE GODLINESS.

47

still waited at his door. At this time one was
in his house, who forced him to listen to this
earnest and continual knocking. His name
was Mr. Fearful. He is one that Riches doth
not at all love, but when sickness comes he
is grievously troubled with him ; and he made
him at this season cry out, Who is there 1
Who is at my door ?

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

Riches. What is your name ?

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

Riches. Sir, I am troubled that I have not
regarded you all this while, for I have a great
reverence and respect for Godliness ; God for-
bid I should keep you out any longer !

Upon this the whole house was in an uproar,
for he had (as I told you before) divers loose,
ill-bred, or rather hell-bred servants, all bitter
enemies to True Godliness ; their names were,
Presumption, Pride, Unbelief, Ignorance,
Malice, Vain-hope, Covetousness, and several

48

TRAVELS OF

other base persons, whom he had brought up,
and a long time cherished in his house. These
seemed greatly concerned, that the least heed
or attention should be given to True Godli-
ness. They also inquired who was the cause
of the proposal to admit Godliness. At last,
understanding it was Mr. Fearful, they pres-
ently joined together to fall upon him, and expel
him from the house. Presumption struck the
first blow, and spoke to this purpose :

Presump. Are not you a base fellow, so to dis-
turb my master, as to cause him to doubt of the
sufficiency of his strong and impregnable fortifi-
cation,* wherein he hath long and satisfactorily
placed his confidence, and now to force him
to incline to open to True Godliness, who is
our utter enemy ? Is not our master an hon-
est man ? What can you charge him with ?
What cause or ground is there for this disturb-
ance ? Hath he not done much good in the
parish where he lives, and given many a piece
of bread at his door? I engage it will go
well with him. Fearful, what do you say ?

* It is the snare and guilt of the rich to trust in riches.
This it is, and not the mere possession of wealth, that
makes it " hard for a rich man to enter into the kingdom
of God." Ed.

TRUE GODLINESS.

49

Fearful. Truly, Sir, seeing him very sick,
I thought he might die in his sins.

Presump. Thou fool ! what if he should,
did 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 admitted to the house, you will be
immediately turned out, and hardly, if ever,
have the least countenance.

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

Presump. Forced ! by whom ? who forced
you?

Fearful. It was the steward of the house,
who keeps the records, or an account of all
that is done, whose name is Conscience. He,
finding much guilt lying upon him through his
cruelty, hard-heartedness, and debauched life,
stirred me up to do what I have done : nay,
Conscience told him he had been so vile and
graceless, that if he died, he would go imme-
E

50

TRAVELS OF

diately to hell ; therefore you cannot censure
me for disquieting him.

Pride. Hearken to me a little: Is it not be-
low such a brave and heroic spirit as always
attends Riches, to be troubled about sin, or to
give way to a clamorous Conscience, and
this illbred Fearful ? I hate the thoughts of
it ; this is the way to bring him to reproach
and shame amongst his neighbors, and to make
men of distinction, who have been his com-
panions, laugh at him, and contemn him. My
great prince Lucifer sent me into his service,
and I will not betray my trust, ever to con-
sent that this unwelcome and hateful traveller,
should be admitted, who would beguile my
prince of his right.

Unbelief Dear sirs, there is no danger.
I agree with my friend and brother, Presump-
tion, that his condition is good enough, let
Conscience say what he will. If there be a
hell, (though I much question it,) yet he will
go, should he die, I will assure you, to heaven.

Ignor. What a tumult is here ! If our mas-
ter were poor, there might be some ground
for this base Fearful, to disquiet him. I can
give as good counsel as any of you : " Money
answers all things;'' he may "make him

TRUE GODLINESS.

51

friends with the mammon of unrighteousness
let him give a little more than usual to the
poor, and that will merit God's favor. Who
would not part with a little money, to get
peace of conscience, and purchase a place
in heaven? Charity is more than all your
new notions of religion : Charky covers a mul-
titude of sins. Though 1 know but little, yet
I am not such an ignoramus as some think.

Vain-Hope. I am of the mind with my broth-
er, Unbelief ; and it was I also, you know, who
have kept up his spirits all along, and did what
I could to stop steward Conscience from giving
way to Mr. Fearful to open the door : let him
therefore put his trust in me, and he will fear
nothing.

Presump. Come, cease this noise ; all is
well yet : Godliness is not let in, and our mas-
ter is much better than he was ; and though
Conscience inclines to embrace this our ene-
my, yet you will find he will not be regarded
in a little while. Let us all agree, at present,
to stir up Riches' eldest son, whose name is
Honor, the father's favorite, and the hopes of
all the family, to see what he can effect, in or-
der to keep our enemy Godliness out. Now
our friend Pride is the fittest to be employed

52

TRAVELS OF

in this work ; for he is much in favor with our
master's eldest son.

After a short time it resulted thus : Riches
being recovered, he consulted with Worldly-
Honor, a great enemy to True Godliness,
which was one reason why the Almighty said
a great while ago, " How can you believe that
receive honor one of another, and seek not the
honor that cometh from God only ? " John v.
44. Now Pride, Ambition, and Honor, be-
ing all three the natural offspring of Riches,
so much possessed his affection, that Godliness
was kept out, (making good that word, " The
wicked, through the pride of his countenance,
will not seek after God — God is not in all his
thoughts:") and Conscience being at this time
almost stifled, Fearful was forced to fly and
conceal himself till another season. But God-
liness remained at his door for a long time —
even till he waxed old ; and Conscience, having
recovered a little strength by reason of his go-
ing now and then to hear a sermon, stirred up
Mr. Fearful again to open the door, and had
almost prevailed, had not a base servant of
Riches, (who, I take it, was his Purse-bearer,)
bestirred himself. His name was Covetous-

TRUE GODLINESS.

53

ness* an implacable enemy to True Godli-
ness. He perceiving that Godliness was like
to meet with some entertainment, spoke to
Riches after this sort :

Covet. Sir, will you be so unwise now in
your old age, as to open your door to this
stranger ? It will be to your great injury, I
assure you : and besides, I, who have been a
drudge to you all along, and the means by
which you have gained most of your estate,
shall, at the very instant you receive him into
your house, be turned out ; nay, and not only
so, but be also brought under a severe sentence,
and be condemned to die for idolatry. And
then your treasures will fly ; for you will find
him a chargeable gentleman, teaching a doc-
trine that I am sure you hate ; and I cannot
blame you, for it is v ery destructive to your
interest.

Riches. What doctrine is that? Prithee,
inform me, for I have a very great esteem for
thee ; and in truth, for a long time have been
sensible of the service thou hast done me ; for

* Different sins beset us at different ages. He who
Deglects religion in middle life, that he may pursue
honor, continues in old age to be negligent through the
force of covetousness. Ed.

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TRAVELS OF

when I kept my old servant Prodigality for
a purse keeper, 1 could never thrive; but
since I met with thee, I have increased my
substance exceedingly.

Covet. Why, sir, then I will tell you ; he
teaches Riches to be what he calls rich in
good works, that is, generous in building up
religion in the world, and to follow anew mas-
ter, who had not one foot of land in all the
world, nor a house to dwell in ; no, nor one
penny of money ; whose disciples were general-
ly poor, illiterate and contemptible people.
Sir, in a word, if you open to Godliness, you
will be undone ; for though you are not put
upon selling all you have presently, as some
that would have received him in ancient days
were required to do, yet you will be forced to give
to the poor saints, as they call them, not merely
a little, but according to what your estate and
their necessity is. Nay, you will never know
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 heathen with-
out Bibles or teachers, and so many poor and
desolate churches, so many poor widows, and
so many neglected children in the city, and
nobody knows what other objects of charity^

TRUE GODLINESS.

55

(as he calls them) for whom efforts must be
made ; 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 hospital, or endow
some professorship. Besides, when you have
done this, he will not let you rest, but will tell
you, whensoever Christ's members are sick,
you must visit them ; and when hungry, feed
them ; when naked, clothe them ; and when
in prison, you must relieve them. And then,
if times of persecution for the sake of re-
ligion should come, he will send you to
prison, to see if Christ be not there ; I
mean some of his poor children, who lie there
for his sake. If there be any, though they
may not in all points of religion agree with
you, yet he will tell you, you must not let
them want, whilst you have enough to supply
their necessity; and if you do, he will tell you,
" Go, ye cursed," &c. will be your portion at
last. Besides all this, you do not think what
an amount of money he will tell you it is your
duty to give to Pastors and Ministers of the
gospel, who are his great instruments and
promoters in the world ; nay, Sir, he positively
affirms, you ought not only to give them just
so much as will supply their necessities, but
that it is your duty to give, and their right to

56

TRAVELS OF

have, a plentiful allowance, so that they may
be freed from all the perplexing cares of this
life ; and may have as much out of your es-
tate, as to be able to give to others also, that so
they may be examples of charity ; (and indeed
I cannot deny but that the Scriptures do say
they ought to be men given to hospitality, Tit.
i. 8.) and many of them are poor, and there-
fore that they should do this, Godliness says is
impossible, unless they are capacitated so to do
by Riches. Moreover, this Godliness is so un-
happy, and, in truth, hath always been, that
he hath many great and potent enemies; so
that they who receive and entertain him have
been exposed to great troubles and frequent
persecutions.

Riches, I must confess thou hast said
enough to make me forever out of love wTith
Godliness ; I cannot bear the thoughts of en-
tertaining such a guest as this in my house :
but what shall I do with my clamorous steward
Conscience ? for he every now and then tells
me I must listen to him, and stirs up that Fear-
ful, a fellow that I certainly hate, but cannot get
rid of, to terrify me with the thoughts of hell
and damnation ; telling me that " without holi-
ness, (I must confess I have so read) no man

TRUE GODLINESS.

57

shall see the Lord and that " whoever will
live godly in Christ Jesus shall suffer per-
secution. "

Covet, Why truly, Sir, I see no remedy but
you must resolve to keep him under. I per-
ceive he is the chief cause of all the distur-
bance and trouble that is in your house. But
for the way this shall be done, I must refer
you to that worthy gentleman, and understand-
ing servant of yours, Dr. Self- Love ; for in
this case I am not qualified to give counsel,,
being not brought up in learning ; but he and
Sir Worldly -Wisdom, 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 ; and this I will assure you, if I can be
helpful to them in the business, I will be at
your command.

Dr. Self-Love and Sir Worldly -Wisdom y
being at hand, Riches called for them, to whom
he addressed himself after this manner :

Riches. Gentlemen, you have both great
learning and experience in the laws, divine
and human. Be pleased to give me a little of
your counsel. My case is this : there is one
who calls himself True Godliness, at my door,
and presses hard for entertainment ; but by

58

TRAVELS OF

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
to show him kindness. But I have a trouble-
some steward, whom I cannot get rid of, who
too much favours him, and is ready often to
open the door ; so that by his means, and one
Fearful, a timorous fellow, whom he stirs up,
I have of late had but very little quiet. Now,
what will you advise me to do in this sad
condition 1

Dr. Self-Love. You must not give way to
Conscience. Sir, if you follow his dictates,
and embrace this Godliness, you will be un-
done, and your wife and children will soon be
brought to a piece of bread, notwithstanding
your great estate. Sir, your great fault hath
been this, (I perceive it clearly,) you have
read too much of late ; why should you con-
cern yourself with the Bible ? I think it had
been well if it had never been translated into
our mother tongue ; this hath given him op-
portunity 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

TRUE GODLINESS.

59

religion belong to religious men ; and when

Conscience for any sin distresses you, divert
yourself amongst the brave heroes you used to
keep company with ; go to the tavern, or to
some play-house ; but at no time read any
book besides your books of accompts, and ro-
mances. What this traveller saith, is but my-
sterious nonsense, enough to make men mad ;
I do not say, you should not be religious
at all : no, God forbid I should give you such
counsel ; but let it be liberal religion. If we
try to do as we would be done by, we shall
fare well enough. There is no need to enter-
tain strict Godliness, because you may be
saved without it ; else, what will become of
the greatest part of the world ! Go to church
and hear prayers, but be sure never to go to
any churches where methodistical preachers
endeavour to reach your conscience. Can
any man persuade me his soul cannot be sav-
ed, unless he " sell all he hath, and give it to
the poor/' and so fi become a fool, that he may
be wise ?"

Sir Worldly-Wisdom. Mr. Riches, the
counsel which my brother hath given is very
good : be sure you are never led, by the die-

i

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TRAVELS OF

tates of your fanatical steward, Conscience, to
expose yourself to any loss or reproach for
religion. You hear you may be, nay, ought to
be religious : and what is religion, but to live
an honest and sober life ; to fear God, honour
our rulers, say oar prayers ,and pay our debts ?
But I have just now thought of a way that will
do. You have a great estate, pray get anoth-
er member into your family — keep a chaplain ;
this done, you will find all will be well, and
you will hear no more complaints from within
or without ; for you will be taken by all your
servants, and others too, for a very godly man ;
neither believe nor regard what such babblers
say, who talk of things that lie above all hu-
man reason, as Mr. Self-Love noted. Can
three be one, or one be three? or, can a man
be that God who made the world ? or, can his
righteousness be yours? or, can God give men
a religion to guide them, and yet have myste-
ries in it ? No, no, your own deeds must
justify you : this Godliness is but foolishness ;
regard him not.

Iliches, having thanked them for their good
counsel, with a great deal of joy, retires him-
self, being very,well satisfied with the advice

TRUE GODLINESS.

61

that his neighbours, Doctor Self-Love and Sir
Worldly-Wisdom had given him.*

Riches now got a chaplain, and instead of
opening to True Godliness, he introduced
Counterfeit Godliness, which was occasioned
through his own Ignorance, and the foolish
counsel he had received. Now, this man, as it
appears, proved a sad fellow ; for though he was
a good scholar, being brought up in a universi-
ty, yet his religion consisted merely in strict
forms and outward show. There was indeed
not one in all the family that hated True
Godliness more than he ; for he made songs
of him, and scoffed, jeered, and derided
him continually, calling him a mysterious and
nonsensical fellow, talking of things above all
human reason, and above all belief. He also
stirred up all the neighbourhood to find fault
and quarrel with those who were friends of
True Godliness, while he affirmed that he him-

*How important is it that such as are awakened to see
their sin and danger should not take counsel with flesh
and blood. Alas ! not a few are thus ruined forever.
Let those who feel the remonstrances of Conscience, go
to some man of God, or holy matron, and ask advice.
This may be the master's last call ; if it be refused, we
may " suddenly be destroyed, and that without rem-
edy." Ed.

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TRAVELS OF

self was properly entitled to that name. Poor
Conscience himself was in some measure de-
ceived and appeased. He saw so much ap-
pearance of piety in the order of family
worship, and going to meeting, and reading
the prayer book, that he seemed to think
his hopes of his master's reformation were
now realized.

Godliness now perceived he was like to have
but cool entertainment at this house ; so hav-
ing waited at Riches' gate till his patience was
almost exhausted, he began to think of a re-
moval, and to travel to some other place : but
before he took his final farewell, he was re-
solved to speak his mind freely to him, thereby
to leave him without excuse ; and therefore
addressed him after this manner, being at the
door ready to depart :

Godli. Well, Riches, I see now very clearly
you did but flatter me when you began to
hearken to your poor steward, Conscience, rel-
ative to my reception into your house ; for it is
very plain, you are grown far worse than be-
fore, and have blinded his eyes, by entertaining
another, wTho calls himself by my name. But
before I depart, I will show you the great
danger you are in, and the cause of it. The
truth is, you have got such a company of loose,

TRUE GODLINESS.

63

base and deceitful servants, that they will ut-
terly undo you, and bring upon you the eter-
nal ruin of your poor soul, which I designed,
by my coming to you, to save, and make hap-
py forever. There was never any who en-
tertained those graceless enemies of God, but
were ruined by them at last; nay, and not
only eternally in the world to come, but many
times outwardly in this world ; therefore I ad-
vise and entreat you to get rid of them, and
promise I will help you to far better servants in
their stead. For, first of all, can you think it
will be safe for you to keep Presumption in
your house, since there is scarce a more deceit-
ful and dangerous wretch in the world ? How
many thousands of poor souls has he destroyed
by causing them to presume on the mercy of
God, and the death of Christ, and yet live in
sin, pride, and covetousness, and in a vile
manner hating and contemning me? Doth
not God say, " It is hard for a rich man to
enter into the kingdom of heaven and yet
you are persuaded by him to think it is an
easy thing. And doth not the Scripture say,
" Except your righteousness exceed the righte-
ousness of the scribes and Pharisees, ye shall
in no wise enter into the kingdom of God?"

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TRAVELS OP

Matt. 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 safe,
whereas many of the Pharisees, as to acts of
charity, exceedingly outdid you : nay, doth
not St. Paul say, " Though he gave all his
goods to the poor, and his body to be burned,
yet without charity (that is to say, true love
to God and Godliness) he was nothing ?" 1
Cor. xiii. 3 ; and yet you, though you slight
and condemn 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, will not save
them; and he that formed them, will shew
them no favour," Isaiah xxvii. 1 1.

As touching what Self-love saith, it is abomi-
nable. Do you not find the Lord Jesus say,
that " Unless a man deny himself, he cannot
be my disciple V" Matt. xvi. 24. Now, this
fellow is one of the rest there meant, even Self-
love and Self righteousness, as well as Sinful-
self and Natural-self Sir, you must get rid
of them all, or perish forever.

And then as to Worldly- Wisdom, he is
Satan's Attorney-general, that ever gives coun-
sel to all that hearken to him against God and

TRUE GODLINESS.

65

Christ, and all revealed religion.. He deceives
and ruins the souls of men : ridicules all su-
pernatural discoveries of God, or revealed re-
ligion, and would indeed paganize this land
again. Doth not Paul say, " The world by
wisdom knew not God?" He would have
you believe nothing to be a truth or principle
of religion, that lies above your own reason;
and therefore he says that there is nothing
mysterious in Christianity; by which he gives
the Scripture the lie, that says, Without con-
troversy, great is the mystery of Godliness/5
1 Tim. iii. 16.

He will not suffer those that hearken to him
to believe the Trinity of persons in the sacred
Godhead, nor that Christ is the most high God,
and yet very Man, in one person, because it
lies above man's wisdom or understanding to
comprehend it ; nor that sinners can be justi-
fied by the active and passive obedience of
Christ, though it is positively asserted to be
thus by the Spirit of God in his word.

This Worldly -Wisdom and Sir Human-
Reason taught the Greeks (in the apostles'
time) to contemn the preaching of Christ
crucified, and salvation by him, as a foolish
F

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TRAVELS OF

notion or idle dream , and so they strive to
persuade people to think now, and thus to tram-
ple the chief principles of the Christian faith
under their feet.

Alas! it is evident that there are many earth-
ly things, or things in nature, which no man
can comprehend, nor give a reason for ; and
is it surprising then, that the mysteries of the
gospel, or the deep things of God, are above
human reason to conceive, so as fully to
comprehend them ?

Yet, though these mysteries are above hu-
man reason, it is not against reason to believe
them. Is it not reasonable that men believe
what the God of Truth affirms? These
scorners would not have you " sell all you have,
and give it to the poor yet you know the
Lord Jesus Christ gave that counsel to a rich
man ; and if you do not part with all in your
love and affection, and actually when God calls
for it, you can be no 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 choose to become a
fool in the esteem of carnal men, you can
never be truly wise. See 1 Cor. hi. 18, " If
any man among you seemeth to be wise in this

TRUE GODLINESS.

67

world, let him become a fool that he may be
wise." Let worldly wise men account you a
fool ; if you are spiritually wise, wise unto salva-
tion, it matters not how you are called and cen-
sured by such whom Satan has blinded. Doth
not the apostle say, " That the world by wis-
dom knew not God V

Your servant Unbelief, is a wicked, devour-
ing monster, that hath sent millions to hell, by
hindering them from believing what God hath
said in his word. He will not suffer you to be-
lieve nor give credit to that word, "If any
man loves the world, the love of the Father is not
in him," 1 John i. 15 ; nor to that word, " Ex-
cept a man be born again, he cannot see the
kingdom of God," John iii. 3 ; and " he that be-
lieveth not shall be damned," Mark xvi. 16; and
many like awakening sentences. And thus he
teaches you to make God a liar ; for he hath
said, You shall, without true faith, perish in
your sins : but Unbelief says, Ye shall be saved,
though ye live in your sins.

As to what Ignorance says, That you may
purchase or merit peace of conscience by giv-
ing more liberally to the poor ; and that you
may also make you friends of the mammon of
unrighteousness ; he would make you think,

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TRAVELS OF

that God and Jesus Christ will in that way
become your friends, and save your soul when
you die.

Sir, if you gave all your goods to feed the
poor, (which you are far from doing,) yet you
would be miserable ; nothing that you can do
can change your state, or procure God's ac-
ceptance of your person ; no, you must obtain
union with Christ, and receive me, or perish
in your sins forever.

If money could purchase peace of con-
science, or giving liberally to the poor merit
heaven, what rich man need to fear being
damned 1 And then also it might be very
easy " for a rich man to enter into the king-
dom 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 in you," though
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 interest 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 receives me, receives the Spirit,

TRUE GODLINESS.

69

and true and right principles ; such as these,
that " all your own righteousness is as filthy
rags ;" and that all works before grace, are
dead works, and profit men nothing. More-
over, That Christ's righteousness, exclusive of
all inherent righteousness, alone justifies a be-
lieving sinner.

As concerning Pride, whom you entertain,
as a sweet and beloved friend, he hath been
the ruin of many souls ; nay, and not only
men, but angels also ; for it is thought he was
the principal one who wrought their de-
struction, and from heaven cast them down to
hell, and of angels of light, made them devils.
But, sir, remember that word, " Pride goes
before destruction, and a haughty spirit before
a fall." What became of the great king of
Babylon, Nebuchadnezzar, for entertaining
this fellow ? Was it not Pride that brought
him down, and turned him a grazing, to eat
straw like oxen ? Dan. iii. 4. Moreover, what
became of Herod the Great, who was fond of
this companion ? Did he not bring God's
heavy wrath upon him in such a fearful man-
ner, that a blessed angel was sent to smite
him with death immediately, and he was

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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?5' Hos. iv. 1.
This haughty Pride is one of those seven
things, as Solomon shows, which God hates,
Prov. vi. 16. If you will not, O Riches, be
persuaded from all I have said, to turn him
out of your house, even take what will follow.

Vain-Hope, I know, is one that hath kept
up your spirits, and spoken peace to you all
along ; but he will leave you like a false-heart-
ed, and treacherous friend, when you come
into distress. You hope to be saved, (and so
did many thousands that are now in outer
darkness ;) but alas ! what ground 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,"
Job xviii. 13, 14. Ah! Sir, what will your
hope avail you, though you have gained the
world, when God taketh away your soul?"
Job xxvii. 8.

And lastly, as to your chosen friend Covet-
ousness, he is made up of idolatry ; and what
can be more detestable to the Lord ? He is in-
deed the ringleader to almost all manner of

TRUE GODLINESS.

71

wickedness; nay, there is scarcely a viler and
more abominable wretch breathing on 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 their inheritance ; he
is guilty of bribery, usury, extortion and op-
pression : it was he that made poor Achan
lose his life; he also contrived the death of
Naboth and his sons ; and, more than all, he
tempted Judas to sell, and basely to betray my
dear Lord and Master Jesus Christ, for thirty
pieces of silver. Do not blame me, therefore,
if I bear so hard against him. Moreover, I
can seldom get one foot into any rich man's
house through his means ; it is he and his com-
panions who keep me out ; he hath, through
his hard heartedness, almost famished all the
poor, both in city and country ; aud hath also
of late very near betrayed my whole interest
that I have in the world, into the enemy's
hands : he hath also grievously corrupted
many who profess kindness to me, by encum-
bering their minds so with the affairs of this
life, that they cannot find the way to the
church. When they should be hearing God's
word, he forces them to abide in their shops ;

72

TRAVELS OF

nor will he suffer many of them to take a little
time to pray in their families, nor in their clos-
ets. He has also exposed many of my poor
ministers to many great straits and necessi-
ties, by which means their heads have been so
filled with the cares of this life, that they have
been incapacitated to preach the gospel as
they ought to preach it ; nor can they get
such helps as are necessary, and all because
of him. Nay, he hath almost undone every
nation, by corrupting the law, and subverting
justice, causing judges to judge for reward,
and lawyers to plead more for fees than equi-
ty ; and hath spoiled commerce, for he hath
monopolized trades and commodities, so that
many men have been undone by him. I
cannot, Sir, reckon up all his horrible crimes ;
and is this he you so dearly love? And
must I be slighted and disregarded by you
through the love you bear to him ? Alas ! Sir,,
he will bring your soul, if you follow him, to
destruction. Pray, what became of Ananias
and Sapphira, whom he forced to tell a lie to
the Holy Ghost ? Acts v. 1 — 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 apos-

TRUE GODLINESS.

73

tate, and embrace this evil world ? Was it not
Covetousness ? Ah ! Sir, take heed of this
miscreant ; for though some wicked ones of
the earth may bless you, yet he will cause God
to hate you. See what David saith, " The
wicked boasteth of his heart's desire, and
blesseth the covetous, whom the Lord abhor-
eth." Psl. x. 3. Consider these things, and
be persuaded to put away all these deceitful
companions, which you have a long time nour-
ished in your house. Oh ! that you would
now at last, before I leave you, hearken to my
counsel, and receive me 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 shall give entertain-
ment to you, and lose all my great honour and
credit amongst men ?

Godli. Is not that honour that comes from
God better than all the vain honour poor mor-
tals can give you ? You have, I am sure, a
rare example to follow in this case : remember
Moses ; he was not of your mind. Some rich
and noble men have, for my sake, denied
themselves all the glory of this world, and ac-
counted the reproaches of Christ greater riches
G

74

TRAVELS OF

than earthly honours and the pleasures of sin,
which are but for a season.

Riches. If others were such fools to dis-
grace themselves, what is that to me ?

Godli. 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 receiv-
ed 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 tell you the truth, all this
time 1 have been at your door, the Lord Jesus
hath stood waiting likewise.

Riches. Leave your canting. Do you be-
gin to threaten me I am I not my own master!
would you lord it over met I perceive what
you aim at; you would have me entertain you,
that so your poor despised offspring may take
advantage of me. I could find in my heart to
be revenged on you, and set all the rabble of
the town upon you. Sirrah ! I have consid-
ered the business, and have had advice what
to do from two able counsellors, Dr. Self-Love
and Sir Worldly -Wisdom.

TRUE GODLINESS.

75

Godli. Sir, St. Paul did not take advice of
those two depraved, degraded counsellors ;
that is, " he consulted not with flesh and
blood."

Riches. Will you not leave your prating?
You are called Godliness, but that is not your
name : you are, I understand, a factious fellow,
and your name is Stubbornness, alias Singu-
larity ; one may know what you are by the
many names you go by. Know you, therefore,
friend, that I have received the True Godli"
ness already, and him will I keep. He is in-
deed an honourable person, one whom great
men love, and is in favour with the princes of
the earth : but as for you, I see no encourage-
ment for any one 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 nothing but sorrow and
fear along with you. I must not so much as
make a false statement for my advantage, but
you would threaten me with eternal ruin ; nor
go to a tavern, and by chance take a glass
too much, and let now and then an oath slip,
but you would stir up my steward, Con-
science, to censure me unmercifully; but I

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TRAVELS OF

shall teach him his place. Beside, if 1 should
not give to the poor according to your humour,
I should be censured and condemned by you
as a wicked person ; yea, and most of my
habitual desires you would call hurtful lusts,
and say they must be mortified, and that my
greatest favourite must not be spared. 1 per-
ceive what a fool you would make me ; be
gone from my door, or I will call one of my
servants, who shall drive you out of the town.

His anger now rose excessively, and he be-
gan violently to thrust Godliness from the door,
which no sooner did his chaplain, Mr. Reader,
perceive, but he came to his assistance, with
cruel rage, being stirred up by Envy, and ac-
cused Godliness in a most base and cruel man-
ner, calling him all the vilest names he could de-
vise, enough to make any ignorant and unthink-
ing man conclude True Godliness was a hateful
companion, and before all things to be avoid-
ed and discountenanced. His chaplain also
warmly challenged him to dispute with him,
and boisterously urged that text, " Be not
righteous over much, neither make thyself
over wise ; why shouldest thou destroy thy-
self 1" Eccl. vii. 16. He thought with this

TRUE GODLINESS.

77

one weapon to have knocked True Godliness
down, and have spoiled his travelling forever.

But he soon answered and said, that no man
could be truly righteous over much, nor have
too much of that pure wisdom that is from
above ; but that a man might, he told him, un-
der pretence of righteousness, do more than
God required of him, and so be righteous over
much, (as the papists and others are,) and
thereby destroy himself, since will-worship
was of such an abominable nature ; and that a
man also might be over wise in his own con-
ceit.

At this answer the dispute ended ; and
Riches perceiving his chaplain was worsted,
disliked True Godliness much more, and raised
all the rabble of the town upon him ; among
which were Pride, Ignorance, Wilful, Hate
Good, Outside, Riot, Wasteful, Hard Hearty
Giddy-Head, Pick- Thank, Rob-Saint, and
other such ill-bred fellows. And moreover
he affirmed, if he were not gone soon, he
would send for the two constables, Oppression
and Cruelty, to put him where he should be
safe. Upon which, Godliness was forced to get
away and hide himself, or else he had been
cruelly beaten, or basely put to death : but

78 TRAVELS OP TRUE GODLINESS.

he, being out of their reach, by the providence
of God escaped without injury.

Godliness being thus forced to leave Riches'
door, Vice and Ungodliness took the full pos-
session of his house,* and Godliness went on
his way, grieved to see how he had hitherto
been slighted and abused.

* When conviction is once fairly suppressed, the evil
passions reign more dreadfully than before. " The last
state of that man is worse than the first." Ed.

CHAPTER IV.

Godliness, in his Travels, came to a Cottage,
where dwelt one called Poverty, with whom he
earnestly desired to make his Abode, but was de-
nied Entertainment.

Godliness, finding how basely he had been
served by Riches, and that he could not, with
the strongest arguments and motives imagina-
ble, get entertainment with him, travelled
farther : and at last chanced to come to a
small village, at the farthest end of which, (up-
on the common) he espied a little cottage ; a
poor old ruinous building, the windows of which
being broken, they had crowded into the holes
some old clothes, to keep out the cold ; and, by
its^ being propped 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,
for he " is no respecter of persons." He is as
willing to be a guest to the poor as to the rich,

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TRAVELS OF

and to dwell with the peasant as with the
prince, or to make his abode in a cottage as
in a palace. Being come up to the door, he
understood the man's name who dwelt there
was Poverty. Now Godliness knocked five
or six times before he had any answer : but at
last, being between sleeping and waking, Pov-
erty asked,, (though very faintly,) Who is
there ? Who is at the door 1

Godli. A friend ; my name is True Godli-
ness.

Pov. I have heard of your name, yet know
you not : and moreover, I was forbid formerly
to entertain one wrho goes by your name :
and it may be you as far as I know. I have
heard that many thousands, through your
means, have lost their lives as well as their es-
tates. And though I have not much to lose,
yet my life is as dear to me as any man's.

Godli. I will do thee no wrong, my friend ;
but contrary-wise, if you open the door and
kindly entertain me, you shall find me the best
friend that ever you met with.

Pov. You speak well ; but what is it you
will do for me 1 Have you any money to im-
part, to procure food for my family, or cloth*
ing for my almost naked children 1

TRUE GODLINESS.

81

Godli. I cannot at present assure thee of
worldly good things : I do not proffer men
money, or hire them to open their doors to
me : if I am not freely and heartily received,
I will not come in at all. Friend, I do not
trade in gold and silver; bat this I will prom-
ise, if thou wilt kindly let me in, whatsoever
good thing the Lord sees thou dost need, thou
shalt, upon the word of Christ himself, have
it. " Seek first the kingdom of God and his
righteousness, and all these things shall be
added unto you." Matt. vi. 33. You com-
plain of want ; come open to me : do you not
remember that word, " They that fear the
Lord shall not want any good thing ?" Psl.
xxxiv. 10. " The Lord will give grace and
glory, and no good thing will he withhold from
them that walk uprightly." Psl. lxxxiv. 11.
What dost thou say, Poverty ?

Pov. I am in a very low condition : what
you mean I cannot tell ; but this I know, my
head and heart are filled about other things.
Alas ! what can you think to meet with, or
expect from me? Do you not see what a
number of poor, hungry and ragged children I
have ? It is enough for me to get bread for
them ; I must leave the things which you talk

82

TRAVELS OP

of to my betters ; I mean such who have more
time to mind them, and are better learned. I
cannot tell what to say to you.

Truly, we poor folks in the country think it
is godliness enough for us to bear an honest
mind, and pay truly for what we have, and go
to church now and then, to hear some good
prayers, and say the Creed, the Ten Com-
mandments, and the Lord's Prayer, some-
times at home, when we come from work, if
we do not chance to fall asleep first ; but if I
thought it would be for my profit, I would open
to you.

Godli. Poverty, I will assure thee it will be
infinitely for thy advantage ; hast thou not
read —

Pov. I cannot read, Sir.

Godli. But have you not heard then of that
word, " Godliness is profitable unto all things,
having the promise of the life that now is, and
of that which is to come/' 1 Tim. iv. 8 — and
that word, " Godliness with contentment is
great gain ??' And now, because I see you
are weak, I will tell you of some of those great
blessings you will gain, if you receive me in
truth. Wheresoever I come I bring recon-
ciliation with God, pardon of sin, peace of

TRUE GODLINESS.

83

conscience, and joy in the Holy Ghost ; I teach
men to be diligent and frugal, and so help
them to a decent competency ; nay, I raise
men to honour too ; I will make thee a son of
God, an heir of heaven, and at last set a
crown of endless glory on thy head. What
dost thou say, Poverty ?

Pov. I had rather have better clothes, and
good provisions, and a better habitation ; these
things suit my present necessity ; but as touch-
ing those things you talk of, I do not well
understand what they are ; they may be but
fancies. Besides, what work will you set me
about? I cannot endure hard labour.

Godli. But stay, Poverty ', what kind of
fellows are those you have in your house 1

Pov. What is that to you ; why do you not
answer my questions ?

Godli. Why then I will tell you ; you must
believe in Christ, and very fervently read the
Holy Bible, and every Lord's-day, with great
reverence and seriousness, hear God's blessed
word, and pray at least twice a day ; nay, and I
shall teach you to be more painful and labori-
ous in your trade and worldly business ; but
this, I know, cannot be done, unless you put
away that horde of loose fellows in your house,

84

TRAVELS OF

Now Poverty had, it seems, divers base and
lazy companions, who were all grand enemies
to True Godliness ; their names were Unbelief,
Ignorance, Idleness, Wasteful, and Fear-Man,
together with some others. His own children,
viz. Li ght- Fingers, Faint- Heart, and Carp-
ing-Care, were no better. Now, when he
felt disposed to open to Godliness, these hin-
dered him.

First, Sloth and Idleness would not let him
rise* to call upon God, nor take pains to pull
up the briars and thorns 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 sometimes
because he could not go without motion ; nay,
he was unwilling to be at the trouble of feed-
ing himself ; therefore would wish that men
might live as trees and plants do. I remem-
ber a very wise man told me, " That he hides
his hand in his bosom, and it grieveth him to
bring it again to his mouth," Prov. xxvi. 15, by

*Let the poor who read this chapter solemnly consid-
er and specially pray against their peculiar sins and dan-
gers. Ed,

TRUE GODLINESS.

85

the sad influence of these two lazy fellows,
Sloth and Idleness.

Unbelief told him that those things of which
Godliness talked were mere fictions ; being
unseen things, there was no reality in them:
but when Poverty questioned the truth of
what Unbelief spoke upon this account, and
requested some explanations, then the wretch
told him they were things far out of his reach,
and that he had no part or lot in them ; neith-
er could they (if it were possible to obtain
them) answer his present necessities.

Light-Fingers told him, he had been for
a long while his best friend; and if it had not
been for him, he had been starved long before
now.

Distrust agreed to the discourse of his thiev-
ing brother, and positively said, if he turned
Light-Fingers out of his house, (as he knew he
must if Godliness came in,) he would certainly
beg from door to door.

Wasteful told him, that True Godliness, if
entertained, would not suffer him to buy such
good provisions as he was used to do, on trust,
unless he knew he was able to pay for them;
and that he would not suffer him to go any
more to merry meetings, and carouse amongst

86

TRAVELS OF

good fellows at the bar-room, nor recreate
himself at cards, bowls, nine-pins, and other
sports, for money, on holidays ; and that he
must be content with such things as he had,
and never lose a day's work to gratify the
lusts of the flesh, and that also he must change
his company ; which particularly was grievous
for Poverty to hear.

Carping-Care 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
to another ; but his great study was either to
think where to borro,w money, and so get more
in debt, or else how to pay what he owed, to
get out of debt, or how he should obtain em-
ployment. By this means he was filled with
sad thoughts, not knowing how he should
procure food or clothing for the future. Be-
sides, it could not go out of his mind, but that
at one time or other he should be arrested,
and thrown into a gaol, having many times
fearfully broken 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 him how contemptible
real godliness was grown^ being of very little

TRUE GODLINESS.

87

credit or esteem amongst men by reason of
Vice, which was never more rampant and popu-
lar ; insomuch that True Godliness was likely
to be driven out of the world. Mr. Riches,
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 dead-
ly enemy, and will pull down your cottage, or
warn you out, or be sure not to let you have
a farthing of the poor's-money, nor ever set
you to work any more ; and what will become
then of your poor wife and children ? Nay,
said they, we will tell you more ; do you not
hear what cruel edicts have been made against
True Godliness ? And how many of the
Protestant churches have been pulled down
and utterly demolished ? And how he is per-
secuted almost every where ? A more liberal
and pleasing form of religion is now becom-
ing popular, and will in a little time be gen-
erally embraced, and they who entertain True
Godliness must expect to be reproached and
reviled, nay, murdered. Besides, do you not
hear that many who have for a long time en-
tertained him, have lately turned him out of
doors? they are weary of him, or afraid to own

88

TRAVELS OF

him ; and is this a time for you to think of
embracing him ? Poverty (said they) pity
yourself, and have more wit; you are poor
enough already, and this is the way to make
yourself 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
encouragement for you to open to him.*

Upon this poor Poverty resolved not to let
True Godliness have a lodging in his house, but
rather, instead thereof, to put stronger bolts
and bars on his door. Godliness having wait-
ed to hear what these enemies of his would say,
and perceiving they had now done, he broke
silence, and began 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 com-
panions and wicked children, for they would
do their worst to keep me out ; but I shall

* The obstacles which hinder the poor from embrac-
ing religion are strongly portrayed. How true is that
scripture, Prov. x. 15, " The destruction of the poor is
their poverty." Ed.

TRUE GODLINESS.

89

now, however, to undeceive you, answer them
all.

As to those lazy companions, Sloth and Idle-
ness, who would not wish you to labour for the
good either of body or soul, they have in
part brought you into this poor and miserable
condition. Oh ! how many have they brought
to beg their bread from door to door ! and stir-
red up others to rGb, steal, and commit horri-
ble murders, to uphold them in their loose,
lazy, and ungodly lives ; by which means they
have brought, and daily do bring, a number of
men and women to the gallows; but the great-
est mischief they do, is to the souls of men ;
for they cast thousands into such a deep
sleep, that they will never awake till they
lift up their eyes in hell. They will not
suffer them to labour to find out their dan-
ger, till it is too late : and others, when
they do perceive their woful condition, are
hindered by them from endeavouring time-
ly, and in a right manner, to get out; they
many times cry, " Lord, help us !5J and u Lord,
have mercy upon us !" but never strive to take
hold of the offers of his grace and mercy, by
cleaving to Christ, and leaving their abomina-
H

90

TRAVELS OF

ble wickedness. It is the idle soul that suffers
hunger, who shall beg at harvest, and have
nothing : though there is bread enough and to
spare in God's house, yet they will not suffer
you to seek for it ; but cause you to cry, " Yet
a little sleep, yet a 'little slumber, yet a little
folding of the hands to sleep," Prov. xxiv. 33.
Is it not sad, notwithstanding your house is on
fire, you cannot through Sloth and Idleness
rise up ? You are just ready to drop into ruin,
and yet will not endeavour to deliver your
own soul. O remember that word ! " Take
the slothful and unprofitable servant, and bind
him hand and foot, and cast him into outer
darkness ; there shall be weeping and gnash-
ing of teeth/' Matt. xxv. 30, And then,

As to LigJit-Fingers, he is a thief, and if
you follow his dictates, he will bring you to
the gibbet; besides, "No thief shall enter in-
to the kingdom of God." 1 Cor. vi. 10.

Wasteful j his brother," is almost as bad as
he. It was this vain fellow that brought the
poor " Prodigal to eat husks with the swine,"
Luke xv. It is he who not only causes you to
waste, and foolishly spend your money, but
also your precious time, which should be im-
proved for the good of your perishing soul.

TRUE GODLINESS.

91

Poverty, can it do you any harm to be taught
to become a better husband, and not to con-
sume the little you sometimes get, amongst
riotous company, which might be a great
comfort to your poor wife and children ? Let
me now appeal to my neighbour Morality,
whether there is any ground for you to refuse
to entertain me, because I teach you to be con-
tent with mean things, hard fare, and put you
upon severe labour, and tell you not to run into
debt, unless you know how to pay it.

Ignorance is a murderer, and hath destroyed
millions of souls : though there was a time in-
deed when God seemed to wink at him, Acts,
xvii. 30, that is, did not lay (as it were) his
hands immediately upon him ; he now is left
altogether inexcusable, because God hath of-
forded you a sufficiency of light, to bring you
to the true knowledge of salvation, the necessi-
ty of faith and true godliness, if you would
escape the damnation of hell.

I found Unbelief the other day with Riches,
and indeed I can come to no one's door, but I
find him within. He affirms, that all my prom-
ises are fictions ; being unseen things, they have
no reality in them, or things to which you can
never attain ; and if you could, yet they could

92

TRAVELS OF

not answer your present necessities. If yoe
would give credit to such a notorious liar,
murderer, and blasphemer, who certainly, in
a sly and treacherous manner, seeks to stab
you at the heart, who can help it? Are Christ's
promises of grace and peace here, and glory
hereafter, because not seen with external eyes,
fictions ? He will tell you also, ere long, if
you will believe him, that there is no God nor
Devil, Heaven nor Hell, because not visibly
seen with eyes ; he may suggest the one to
you, as well as the other. Come, Poverty,
thousands of my children, by blessed ex-
perience, have found my promises no fictions
nor idle fancies, but things full of reality,
marrow and fatness : " O taste and see how
good the Lord is 1" And why may not you
obtain these glorious good things, viz. union
and communion with God, pardon of sin, peace
of conscience, and joy in the Holy Ghost, as
well as others ? They were commonly given
in the time 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 through eter-
nity. And then, lastly, have you no need of

TRUE GODLINESS.

93

those 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,
clothes, silver, and gold ? What are all these
things to the love and favour of God, an in-
terest in Christ, and 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 nev-
er satify nor fill the desires of your soul, nor do
they suit the necessities thereof. Consider,
can any of these things make thy soul happy ?
Can gold or silver enrich it ? Or the rarest
worldly dainties feed it? Or wine cheer it?
No, Poverty : if thou hadst the things of this
world in 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 peace, but contrary-wise, the
curse of God, horror of conscience, and ruin
at last? Thou wilt, Poverty, become more
happy if thou dost open thy door to me, and thou
and I dwell together, than the proudest mon-
arch of the earth : thy comforts, inward peace,

94

TRAVELS OF

and joy , will excel theirs, and thy riches be more
abundant in quantity, besides the rare and
excellent quality of them ; nay, and thy glory
will *be far more transcendent ; and besides,
it will abide with thee to all eternity.

As touching Carping-Care, he hath almost
broken thy heart already : he will not let thee
sleep in the night ; but by telling thee of thy
wants and necessities, sadly disturbs thy mind,
but never gave thee a farthing ; and why
shouldst thou hearken to him any longer ? He
is thy utter enemy as well as mine. Turn him
away, and Christ will care for you.

He has depressed thy very spirits, and weak-
ened thy body, marred thy senses, especially
the spiritual senses of thy soul ; so that thou
canst not think one serious thought all the
day ; nay, when Sloth and Idleness will let
thee go to hear God's word, he follows thee
thither too; and so confounds thy mind with
wandering thoughts, that devotion is spoiled,
and you can profit nothing; therefore, I beseech
you, thrust him out.

Distrust, that faithless fellow, sets on this
base Carping-Care, to perplex thy mind ; and
this is not all ; for he tells thee, if thou turnest
LighUFingers out of doorsa thou wilt certainly

TRUE GODLINESS.

95

go a begging. Come, Poverty , they are a pack
of sad villains, set on by their great master
Apollyon, to bring thee to shame, as if there
was no way to live, but by breaking God's
commandment, " Thou shalt not steal." And
is not he a wretch that shall call into question
the care and faithfulness of God, whose prom-
ises are to feed and clothe thee, and to supply
all thy necessities in the way of thy duty,
so that thou shalt " want no good thing" (as
I stated before,) though thou possibly mayst
think that good for thee, which God knows is
not? Isa. xl. 11. Psal. xxviv. 9, 10.

And now, in the last place, let me speak a
few words to those cowardly fellows, Faint-
Heart and Fear-Man. Isa. li. 12. They 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.

They say I am grown here of late very con-
temptible, and am of very little esteem or cre-
dit amongst men, Isa. liii. 3, and that I shall
ere long be constrained to fly into a corner to
hide myself.

To this I answer, I never had much esteem
amongst great men ; nay, in every age of the

96

TRAVELS OF

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 expect no other
usage. How should I have many to admire
and fell in love with me, when the Bible posi-
tively says, " All the world wondered after
the beast,55 Rev. xiii. 3, that is, they were in
love with, and admired Counterfeit Godliness 1
and the truth is, I marvel not at it, because the
False Prophets have ever been more readily
embraced than the True, and their words gen-
erally believed. " If another comes in his own
name,55 (saith Jesus Christ) " him you will
receive.55 The reason is easily discerned :
Because they soothe the people in their sins,
1 Kings xxii. 13, 22. Alas ! do not you see
how Counterfeit Godliness gives liberty to men
to please their sensual lusts, teaching an
easier way to Heaven than I ever did or can?
for I always taught, as at this day, the doc-
trine of Self-denial, Mark viii. 34, the neces-
sity of faith in Christ, regeneration, and mor-
tification of sin, &/C John iii. 5.

They say, I shall ere long be forced to fly
into some corner ; if it should chance so to
come to pass, wo be to you ; and indeed you
had the more need with all speed to receive

TRUE GODLINESS.

97

me into your house, lest if I retire you find me
not, and so perish in your sins, John viii. 22.

Again, What though Riches hath rejected 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 his house,
and you had better possess him for a friend,
than any prince upon the earth : " When my
father and mother forsake me," saith David,
u the Lord will take me up." Have you not
read of that poor man whom the Pharisees ex-
communicated for cleaving to me, and how
the Lord Jesus graciously 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 brethren that hated you, and
cast you out for' my name's sake, said, Let the
Lord be glorified ; but he will appear to your
joy, and they shall be ashamed," Isa. lxvi. 5.
Alas ! man, the time is at hand when all will
be undone, and be forced to cry out, Wo, wo,
wo, that ever they were born ! except those
I

98

TRAVELS OF

who have made me the joy and delight of their
hearts. Say to the righteous, " it shaM be well
with him ; wo to the wicked, it shall be ill with
him/7 Isa. iii. 10. It is sad, indeed, to see
any leave me in my adversity ; bat they were
false friend and let them go, John vi. 66 * but
do thou but kindjy embrace me, and I will
keep thee from falling ; nay, thou shalt find
me a sure refuge and defence to thee in the
day of distress,. Psl. ix. 9. Yea, and I will
store thee with such good things as the rich
have not. I am resolved to feast thy soul con-
tinually, and never leave thee nor forsake
thee. Isa. xxv. 6. Come,, thou and I shall
live most happily together, notwithstanding
thou art poor, if we can but get my dear
friend Content to dwell with us,. 1 Tim. vi. 6.
What dost thou say, Poverty!" Shall I find
admittance ?

Notwithstanding all that Godliness could
say, Poverty would not give way to him, but
began to give him reviling words, saying, he
was born a gentleman, though he was fallen
to decay ; and that he would not suffer such
tumults at his door ; for it seems while Godli-
ness was praying and pressing for entertain-
ment, one Persecution, the offspring of Adam's

TRUE GODLINESS.

99

eldest son Cain, Gen. iv. 8. had collected many
wicked fellows together, to drive Godliness
away from Poverty's door : so by the opposi-
tion within doors and without, Godliness found
no lodging there ; yea, and finally escaped not
without many bitter threatenings, and blas-
phemous words. Now, one reason why Riches
and Poverty did not receive True Godliness,
was, because Consideration dwelt with neither
of them, who, being a grave counsellor, might
possibly have given them better advice, than
to deny entertainment to so estimable a friend.
Godliness, after this, began to be at a stand
which way to travel next ; but hearing of one
Youth, who lived not far off, he resolved to see
whether he might not get a dwelling with
him, because he was one that his commission
particularly directed him to visit.

CHAPTER V.

Godliness applies to Youth, who pleads various
Excuses, and at last utterly declines receiving
him at present.

Not discouraged with the mal-treatment from
which he had just escaped, Godliness hastens
to Youth, whom he perceives enjoying himself
in the shade of a beautiful grove, attended
by his companions.

With difficulty could he obtain any notice ;
and when he did, Youth looked on him with
some rudeness, and inquired, with visible re-
sentment at the intrusion, who he was.

Godli. Your true friend and well wisher,
Godliness. I have come to offer my company
and services, and am ready not only to teach
you how best to enjoy this present life, but the
only method of escaping the awful evils of the
world to come.

Youth. Dear Sir, I am not so ignorant of
the sources of delight as to need your counsel ;

TRAVELS OF TRUE GODLINESS. 101

and as to the future dangers, of which you
speak, I mean to guard against them. And
beside, do you think me a wicked reprobate ?
I mean to injure no one in my gaiety. ^Ly
moral character is without a spot, I assure
you. Go to the old cruel misers, and to
thieves, and such wicked persons, and reform
them ; as for me, I have no need of you at
present.

Godli. Aye, Sir, but you need 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.

Youth. Aye, there it is ; I perceive I must
entertain you, if I would have them : but I tell
you plainly, your company does not suit my age.
Sir, you will spoil all my pleasures, if I re-
ceive you. You will cause me also to aban-
don these dear friends and companions who
rejoice my heart by their delightful society.

Now, those he called friends were Pride,
Wanton, Vain-Glory , Love-Lust, Ambition,
Gay-Clothes, Gamester, Please-Friend, Time-
Server, Scornful, Hate-Good, and Scoffer.

102

TRAVELS OF

Godli. Young man, believe me, those pleas-
ures and delights upon which your heart is so
much set are very hateful to God, and also
abase your noble soul, which is of a sublime
extraction. Farthermore, hear what wise Sol-
omon saith, " Rejoice, O young man, in the
days of thy youth, and walk in the ways of thy
heart, and in the sight of thine eyes. But
know, that for all these things, God will bring
thee into judgment." You will pay dear at
last for all your sensual pleasures.

Youth. But for all you say, wise Solomon
made trial of all the delights of the children of
men before he condemned them ; and so will
I too, as far as I can.

Godli. It is true, Solomon did so; and doth
he not, by the sad experience he had of them,
tell you, "All was vanity and vexation of spir-
it?'' Come, Son, you had better believe the
poison in the cup is deadly, than taste of it.

Youth. Sir, pray speak no more ; I have
not yet sowed all my wild oats ; let me alone.
In due time I shall send for you.

Godli. Let me rather persuade you to re-
member that " he that soweth to the flesh,
shall of the flesh reap corruption." Gal. vi. 8.
You had better sow to the spirit. And now I

TRUE GODLINESS.

103

will inform you what kind of crop you will
have at harvest by sowing to the flesh.

Youth. Why, Sir, what crop shall I reap ?

GodlL You are likely, in the first place, to
reap in this world a crop of disappointment
and regret, as the fruit of your folly and irreli-
gion. Secondly, you will reap a crop of infa-
my and reproach ; for " sin is the shame of any
people." Pro v. xiv. 34. And it will be a won-
der if you reap not a crop of want and beggary
too in the end. Thirdly, you will reap a crop
of horrible and unsupportable guilt, Prov. xviii.
14. by which means your conscience will so
torment you, that you will not be able to en-
dure it, unless 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 pollution ; yea, such corrup-
tion, 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 pre-
sumptuous sinners, L>sut. xxix. 19, 20, 21.
And lastly, at the great and terrible day of
judgment, you will reap a full crop of God's
eternal wrath and vengeance ; a crop of end-
less torments in hell-fire, Matt. xxv. 41. Now^

104

TRAVELS OF

if you like to gather in such a harvest, go on
and sow your wild oats plentifully.

Youth. Sir, I intend to sow other seed
hereafter ; I desire only a little liberty in
these my youthful days : if you should call at
my door when I am old, I shall be willing to
entertain you ; nay, Sir, I do promise you, I
will then open my doors to you.

Godli. Alas ! my young friend, present
promises to open hereafter to God and True
Godliness, seldom end in real performance :
he who promised to go and work in his mas-
ter's vineyard, went not, Matt. xxi. 30. Such
who put me off with promises to become godly
hereafter, it is evident, purpose to be wicked
for the present. Besides, do you know you
shall live to be old ? Or, if you should, that
God will send me then to knock at your door 1
Nay, and let me tell you, if I should then visit
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 habits
are not easily changed the Ethiopian may as
soon change his skin, or the leopard his spots,
as you may learn to do well, Jer. xiii. 23. and
open to me, when you have been a long time
accustomed to do evil : therefore open to me
now.

TRUE GODLINESS.

105

Youth. Sir, you will raise my temper pre-
sently, if you leave not off your canting-. You
are, I am sure, a gentleman for whom few or none
care. Have any of the rulers and nobles of the
nations embraced you ? John vii. 48. Why
do you not see if they will entertain you ?

Godli. Nay, pray be not offended with me :
I seek your profit ; I will do you no wrong.
You shall not lose any thing in the end by me,
though possibly you may have to part with
something for my sake ; but if you do, I will
repay you again an hundred-fold in this world,
Matt. xix. 29 ; and in the world to come you
shall have life everlasting. And what though
not many mighty and not many noble ones
do love me, or will entertain me, 1 Cor. i. 26.
it is not because I do not deserve esteem from
them, but because they are incensed against
me by the devil, and are so in love with Vice,
my mortal enemy. Sir, I am abused, and
rendered very odious by wicked men, as if I
were factious, restless, and seditious. Acts
xxiv. 25. And this is the reason why I am so
slighted and contemned.

Youth. Aye, and to speak the truth, I can-
not believe but you are the cause of all the
present discord, animosities, and confusions

106

TRAVELS OP

that are amongst us ; for since you came into
this country, what disputes, contentions, and
distractions, have been here?

Godli. 1 and my children ever, I must con-
fess, were thus censured and falsely accused,
though never so stigmatized as now of late,
Isa, viii. 18. Jerusalem of old was called a re-
bellious 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, Ezra iv. 12, 15.
But it is no marvel I am thus abused, consid-
ering my Lord and Master himself was loaded
with like calumnies, John x. 20. being accus-
ed with sedition, and called' an enemy to Cae-
sar likewise. But let not this discourage you
from receiving me, for all these things are ut-
terly contrary to my nature, and abhorred by
^me and all my good friends.

Youth. It will not be for my honour to give
you a reception ; I shall be derided and scoff-
ed at, should I do it, and be looked upon as a
foolish person : therefore pray depart.

Godli. What if you lose the honour of this
world ? — I will raise you to far greater : " For
honour. and riches are with Christ; yea, last-
ing riches and righteousness." Prov. viii. 18.

TRUE GODLINESS.

107

John xii. 26. They that receive me, and
serve Christ, God will honour.

Youth. Pray let me alone until another
time, until I am a little older.

Godli. Sir, my Master commands you to
" remember him now in the days of your
youth," Eccles. xii. 1. and to remember him,
is to embrace me : and let me tell you, to re-
ject me, is rebellion against him who is the
King of kings, and Lord of lords, John xii. 48.
Shall not what he requires be done?

Youth. I have other business at present of
greater concern than to attend on such a guest ;
take your answer, therefore, and be gone.

Godli. Do not mistake yourself. To re-
ceive me, and to lead a godly life, is business
of the greatest concernment. Were you not
made and sent hither on purpose to serve and
honour your Creator, and not to live like an
irrational being, and serve the enemy of all
righteousness, as heretofore you have done?
Isa. xliii. 21. Acts xvi. 27. If you do persist
in these courses, be assured you will perish
in hell at last.

Upon this the young gallant was in a great
rage, and swore he would be revenged on him,
and on all his friends, if he did not keep at a

108 TRAVELS OF TRUE GODLINESS.

distance. And presently all his companions
and attendants, mentioned before, stirred him
up to fall upon Godliness immediately, and
force him away. Pride swelled ; Vain-Glory
vaunted himself; and both bid him disdain
the proposal Godliness had made. Time-Serv-
er and Please-Friends bid him mind what was
the custom of the times, and do as other youth
did. Scornful looked with contempt upon
True Godliness ; Gamester, set him to play at
cards ; Love-Lust enticed him to the abodes
of infamy ; Scoffer and Scornful jeered and de-
rided him : nay, and not only so, but made base
songs of him; and Hate-Good commanded
them all to fall upon him, and banish him out
of the world. And had it not been for fear of
some neighbours, though they were but moral
people, he had doubtless been utterly trodden
down under their feet. But happily he escap-
ed this time also, and got away, leaving the
poor deluded Youth to himself, resolved to
gratify his own sensual and luxurious appetite.

CHAPTER VI.

Godliness at the Door of Old-Age ; the Reasons
why he refused to entertain him.

Godliness, being rejected both by Riches?
Poverty, and Youth, resolved to see whether he
might not be entertained by a certain decrepit
and feeble person, called Old-Age, concluding
with himself, that it was very probable his dear
friend, Consideration, whom he had a long
time sought for, might lodge in his house ; for,
said he, surely Wisdom, though he dwell not
with Riches, Poverty, nor Youth, yet doubt-
less he doth with the aged, Job xxxii. 7. He
therefore made directly up to his door, where
he knocked and called a considerable time
without any answer ; but at last Old-Age in-
quired who was at his door.

Godli. Your real friend, True Godliness ?
who would fain have a lodging with you,

110

TRAVELS OF

Old- Age. Godliness! I have heard, I think,
of you, but do not know you. Besides, 1 am
not able to rise up from my chair to let you in.
I have such a weak and crazy body, and am
so full of pains and aches, that I have enough
to do to sustain my own infirmities : pray
come another time : do not now trouble me.

Godli. Alas ! Father, you may not live an-
other day ; death may seize you before to-
morrow morning, Prov. xxvii. 1. Why should
you put me off? I came to you when you
were young, and then you stated that you
could not welcome me, because you had not
sowed all your wild oats, and you were too
young, and I was not a fit companion for
Youth. Moreover, you then said, when you
were old, you would let me in ; and will you
put me off now too ?

But all the means Godliness could use were
of no avail ; Old-Age was settled so on his
lees, and had had such rebellious servants and
children, that they would not suffer him to
show Godliness the least favour, Jer. xlviii. 11.
The names of some of them were Weary-
Limbs, Dim-Eyes, Peevish, Hard-Heart, Im-
penitency, Self -Conceit , Enmity, Unbelief,
and Ignorance ; with many more of the like

TRUE GODLINESS.

Ill

sort. The first I named were his own natural
offspring, and somewhat younger than the rest.
Hard-Heart he had nourished and fed con-
tinually from his youth, for Godliness found
him at his house when he gave him a visit in
the prime of his days ; but now he was grown
very stout, stubborn, and obdurate. This fel-
low made Old- Age not to regard at all the
threats of God. And he was so void of pity,
that he stirred Old- Age up to stifle poor Con-
science, who kept his accounts, and at every
turn to tread him under foot, if he had at any
time so much light and power as to tell him of
his debts, viz. what abundance of abomina-
ble sins he had committed against God ; and
not only so, but not to regard or pity the sad
estate of his own soul. Nor did he concern
himself with the low condition of God's church,
but would curse and swear, and tell many sto-
ries and lies, and now and then be drunk, not-
withstanding he was even ready to drop into
hell ! And all this comes to pass through the
evil nature of this Hard-Heart, and his com-
panions Enmity and Unbelief.

These three had also bred up another grace-
less inmate as bad as themselves, one Impeniten*
cy ; so that all that could be said to him by God-

112

TRAVELS OF

liness, and his servant, Theology, concerning
the detestable nature of sin, and his miserable
condition, yet he could not be brought to re-
pent, nor to let one tear fall for his sins ; so
that that word of the blessed apostle was made
good in him, " But after thy hard and impeni-
tent heart, thou treasurest up unto thyself
wrath against the day of wrath, and revelation
of the righteous judgment of God, who will
render to every man according to his deeds."
Rom. ii. 5, 6.

Ignorance was in Youth's house, and in
Poverty's house, but not such a sottish Igno-
rance as seemed to be with Old-Age ; for he
affirmed that God did not trouble himself to
take notice of what men did below, but was
taken up about high matters in heaven ; nei-
ther indeed could he believe that 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 1 Can he judge through
the dark clouds 1 Thick clouds are a covering
to him, that he seeth not ; and he walketh in
the circuit of heaven." Job xxii. 12, 13, 14.

Moreover, he and Unbelief told him that he
had as good a heart as the best ; and that to

TRUE GODLINESS.

113

hear and read some good prayers, and to mean
well, was godliness enough for him. Besides,
they would not suffer him to believe that God
ever cast any of his creatures, whom he had
made, into a lake of fire and brimstone. Nay,
he was almost persuaded by them to believe
there was no hell at all. As it regarded heav-
en, they told him there might be some such
state, and that though he might not have so
elevated a place there as some men, yet he
should get in among the crowd and find some
corner, for heaven was a very spacious place.

Self-Conceit caused him to think so highly
of himself, that notwithstanding all that Godli-
ness could say to confute Ignorance and Un-
belief, he did not regard it all ; for he said,
they were all fools who troubled themselves
about sin and another world ; and that he who
had lived so many years, understood better, and
knew what to do ; and bid Godliness cease his
importunity; for, said he, every tub must
stand upon its own bottom ; and sure I am,
God will not cast away an old man. I was
born a Christian, and made a child of God, a
member of Christ, an heir of the kingdom of
heaven by my baptism, and would you per-
K

114

TRAVELS OF

suade me to think my condition is bad at last?
No, Sir, I understand what religion is very
well. Do not mistake yourself, for 1 do not
see that 1 am much pressed by our parson to
strict godliness ; but to come now and then to
hear prayers, and receive the sacrament, and
this I am resolved to do, And though my con-
dition is considered so bad by you, I am sure
there are many in our parish, and good church-
men, as bad if not far worse than I.

Godliness by this time perceived Old-Age
was so hardened in his sins, and trained up by
Ignorance for so long a time, that it was next,
to an impossibility to think the evil habits he
had got by being accustomed so long to those
ways of Vice and Ungodliness, should ever be
changed ; and considering 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 give 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 ;
remembering that woid of the prophet, "Can
the Ethiopian change his skin, or the leopard
his spots ? Then may you, who are accus-

TRUE GODLINESS.

115

tomed to do evil, learn to do well." Jer. xiii. 23.
Yet he could not but take pity on him, con-
sidering his age ; therefore he gave him the fol-
lowing general reply, and departed.

Godli. Father Old- Age, it grieves me to
find you thus blind, and hardened in your evil
ways ; and the rather, because T see your en-
emy, death, now standing with his sword
drawn here at your door, ready to enter in, and
hell is at his heels. Alas ! death, who now
shakes his sword over your head, will soon
sheath it in your heart. What will you do
when you come to stand before God in judg-
ment? There is but a little airy breathing
between you and eternal burning : it is better
to have your eyes open on earth, to bewail your
sins, than to have your eyes open in hell to be-
wail your sufferings ; though you will not let me
in now, who would make you happy, yet you
will not be able very long to keep death out,
who will make you eternally miserable, Psal.
lxxxix. 84. It is sad you will not see your dan^
ger, till you cannot escape it. As I now
stand at your door, saying, Open to me, but
am not let in ; so you ere long will say, " Lord,
Lord, open to me but you will be kept out,
for none but those who receive me into their

116 TRAVELS OF TRUE GODLINESS.

hearts on earth, will be received by Christ
hereafter into heaven. Those who contemn
Godliness here, will be contemned for their
Ungodliness hereafter. Your poor, deluded
soul, who thinks its state so good without
grace and regeneration, will find it bad ere
long, under wrath and condemnation : " For
except a man be born again, he cannot enter
into the kingdom of God." John iii. 3. This
is the day of God's long-suffering, but quick-
ly will come the day of your long-suffering ;
for he whose mercy you have abused, 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 deep sorrow left him to perish in his
sins !

CHAPTER VII.

True Godliness, after this, travelled towards the
city Jerusalem, near to ivhich was a small vil-
lage called Religion, in ivhich dwelt Mr. Legal-
ist, at whose door he knocked. The cause why he
did not entertain him.

Godliness, having hitherto barely escaped
with his life, thought it now full time to leave
those parts, where he had long travelled up
and down, and suffered many hardships, (be-
ing generally slighted and contemned by all
where he came) and to travel into some oth-
er country, amongst people (if he could find
such) who were not so abominably wicked, or
at least not such visible and open enemies to
him as others were ; and he thought it might
be best to bend his course towards Jerusalem ;
but before he entered Salem, he perceived a
village lying near the city, and the name of
that town he understood was Religion; he
therefore turned aside thither, and being in-
formed that Mr. Legalist lived at the town's

118

TRAVELS OF

end, near mount Sinai, he resolved to give
him a visit, and immediately came to his door,
where with great earnestness he knocked ;
and he, being within, spake to this purpose :

Legal. Who is at my door ?

Godli. Sir, a stranger to you, though your
very good friend, and one who would gladly
have a lodging in your house.

Legal. What is your name ?

Godli. Sir, my name is True Godliness.

Legal. I wonder much you should say
True Godliness is a stranger to me, or I to
him. He has long been a cherished member
of my family. Do be gone, you must be an
impostor.

Godli. Sir, it is a mistake ; you have been
greatly deceived.

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

Godli. Sir, it is indeed true that there are
one or two persons who go sometimes by my
name ; and it is very probable you may be ac-
quainted with one of them. Pray what are
his manners ? What instructions does he give
you ? For by these I shall know who your
guest is.

TRUE GODLINESS.

119

Legal, Why, Sir, he teaches me to keep
the commandments of God, to lead a righteous
life, to do unto all men as I would they should
do unto me.

GodlL O ! Sir, that is my friend and honest
neighbour Morality, one that I love very well,
and I am sure it is your great ignorance to take
him for me : he will not say his name is True
Godliness ; for though in some things we are a lit-
tle alike, I teaching the same doctrine you men-
tion, yet we differ exceedingly in many things.
First, we agree in saying you must keep God's
commands. Secondly, he says that you must
be righteous ; I say the like. And, thirdly,
that you should do unto all men as you would
have them do to you ; I say the very same, it
being my Master's own doctrine. But we
differ prodigiously on other points. He
teaches you to seek justification by doing; but
I, by believing : he by keeping the law ; I by
God's free grace, through the merits of Christ.

Legal. What is that, friend, you say ? Are
we not required to keep the law of God ?

Godli. 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. You

120

TRAVELS OF

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
stumbled, and were broken in pieces,) be-
cause you have sinned, and daily break the
law ; and the least transgression thereof ex-
poseth you to the wrath and curse of God.

Legal. 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, trans-
gress the law, God is merciful, and I trust he
will forgive me.

Godli. Forgive you ! Why, he hath said,
u He will in no wise clear the guilty." More-
over, " What the law saith, it saith to them
that are under the law, that all mouths may be
stopped, and the whole world become guilty
before God." Rom. iii. 19.

Legal. What do you say ? Will not God
forgive me, who am a penitent person ? Oh !
what a horrible doctrine is this ! I believe he
will not forgive the impenitent, and such guilty
ones, that the Scriptures speak of.

Godli. Mistake not, Sir — all are guilty ; all
have broken the law or first covenant ; all are
under sin and wrath. It is not your repen-
tance that will do ; God will not forgive any

TRUE GODLINESS.

121

man, let him be who he will, except he be-
lieves in Jesus Christ, and takes hold of the
merits of his blood. "By the deeds of the
law no flesh shall be justified/' God will not
pardon your sins, notwithstanding your repent-
ance, as a simple act of his mercy, unless you
fly to him through Christ, who hath satisfied
his justice ; for what you say renders Christ's
glorious undertaking void and unnecessary;
and so casts a great reflection upon the wis-
dom of God, in sending his Son into the
world.

Legal. How do you make that appear ?
Godli. Do you not say you will do what you
can to keep the law ; and wherein you trans-
gress, God will through his mercy forgive you ?
Now, if God accepts of your obedience in
keeping the law, and forgives all your devia-
tions, as a simple act of his mercy, and that
hereby you are justified and accepted by him ;
why then did he send Jesus Christ into the
world, to die the cursed death of the cross ?
For if by this way righteousness and salvation
are attainable, it is evident Christ is dead in
vain ; for could not God have done all this if
Christ had never come ? Thou art a wretch-
L

122

TRAVELS OP

ed creature ; look to Christ, or thou art un-
done.

Legal. Nay, Sir,, do not mistake me neith-
er ; I do not think my righteousness justifies
me any otherwise than through the merits of
Christ.

Godli. Sir, you err exceedingly : it is not
your personal righteousness, no, not through
Christ's merits, that justifies, but the merits of
Christ, received by faith alone. Alas S now
you discover indeed what a great stranger you
are to me : you are one of those just men, it
seems, who never went astray,, or righteous
ones that Christ came not to calL Alas I I al-
ways declare and testify, that all men must
perish without faith in Christ. Doth not the
text positively say, " He that belie veth not shall
be damned?" Mark xvi. 16. "He that hath
the Son, hath life ; and he that hath not the
Son, shall not see life, but the wrath of God
abides upon him." John iii. 36. Sir, "there
is no other name given under heaven, where-
by men can be saved." Acts iv. 12. "Anoth-
er foundation can no man lay, than that which

is laid, which is Jesus Christ." 1 Cor. iii. 11.

Come, let me in, and I will expel those dark
clouds, and teach you another kind of doctrine.

TRUE GODLINESS.

123

I will help you to be holy, and not to depend
upon it; to be righteous, but not to trust in it;
1 will lead you to say, " In the Lord have I
righteousness and that he is made of God
"wisdom, and righteousness, and sanctifica-
tion and redemption." But I forewarn you,
if I come in, you must turn out those helpless
and unprofitable servants you have kept.

Legal. What servants would you have me
turn out?

Godli. Mr. Mis-Belief, and Good-Opinion,
and Self-Righteousness you must turn out.
Beside, you must also remove your dwelling
farther off from Mount Sinai ; for look about
you, be gone quickly, for I see dreadful flashes
of lightning, the mountain seems to be all on
fire : and hark ! do you not hear it thunder,
Legalist ? God is angry with you, Sir ; there
is no seeing his face but through a Mediator.

Legal. What, must I turn my tried servants
out of doors?

Godli. There is no help for it ; you must
cast out Blind-Zeal, Ignorance, and Legal-
Heart, too, for these are dangerous persons ;
and in their room pla*ce True-Zeal, Right-
Faith, Broken-Heart, and Good- Understand-
ing. Nay, Sir, and let me tell you, if you do

124 TRAVELS OP TRUE GODLINESS.

not quickly expel these out of your taberna-
cle, you will be undone, and perish in your
sins ; for notwithstanding your great hopes of
heaven, they will soon thrust you down into
hell ; for " publicans and harlots go into heav-
en before you."

Upon this he began to be very angry, and
gave True Godliness hard words, calling him
Libertine and Antinornian, characters that
Godliness greatly detests. Moreover, Legal-
ist told him he was sure he whom he had al-
ready received into his house was True Godli-
ness, and he but an impostor. Finally, in a
great rage he bid him begone from his door.

Upon this, Godliness perceiving Legalist
was so wedded to his own opinion, that there
was no hope of getting entertainment in his
house, left him, and travelled a little farther
into the town, being told that several persons
lived not far off, who wp.re thought to be sound
Christians.

CHAPTER VIII.

*

Godliness encounters a Man of strange Counte-
nance, who it appears was an Antinomian.

As Godliness passed on from the house of
this self-righteous professor, he was accosted
by a haughty looking person who seemed great-
ly disposed to dispute upon religion.

The matter of good works was soon broach-
ed, and with no small self confidence he rat-
tled over his threadbare story.

Godliness. I am afraid you are not sound.
Pray, friend, what do you believe about justifi-
cation ?

Antinomian. I believe all the elect are
personally and actually justified from eternity,
and beloved by the Lord with a love of com-
placency, before they believe, even as they are
after being called and sanctified.

Godli. You certainly are very corrupt in
your judgment, and hold a doctrine Jesus

126

TRAVELS OP

Christ abhors. Besides, you talk as if you
understand not common spn°° s <*>"y
aetxxcxUy and personally justified before they
actually and personally exist ?

Anti. I believe the elect were all actually
justified from eternity.

Godli. What, actually and personally justi-
fied, and yet actually and personally condemn-
ed, at one and the same time ! This is strange.
Adam, for his first sin, fell under wrath and
condemnation, and being a public person, all
partake of his corrupt nature ; and thus are
children of wrath, as well as by their own act-
ual transgressions, and so abide until they are
transplanted out of that dead root, and are im-
planted into Jesus Christ, and partake of a
vital union with him, John iii. 18, 36. Can
righteousness be imputed and sin charged
upon a person at the same time ? Or are un-
believers justified persons ? To justify or ac-
quit a sinner, implies he was before guilty and
condemned ; and thus it was with all believ-
ers, before they were united to Christ, as the
word of God testifieth, and so doth the Holy
Ghost also, by conviction, when it first works
upon the hearts and consciences of sinners;

TRUE GODLINESS.

127

therefore your notion charges the Holy Ghost
with being a liar.

AntL I tell you, I like you not, nor do I re-
gard 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 indulge any
doubt; nay, though they are ungodly, their
state is good, say what you will.

GodlL You are such as expose me and
my friends to reproach ; your doctrine, alas !
tends to looseness and ungodliness. I also
hear that your preachers never pray for pardon
of sin ; and also tolerate ignorant people to
rend themselves from the true churches of
Christ, and will hardly allow any to be true
ministers but themselves. Those of your com-
munion I see are just like the church of Lao-
dicea ; that is, " increased in goods, and have
need of nothing" in their own sight, not poor
in spirit. This is manifest, because your
haughty preachers are so full, that they need
not confess their sins, nor ask pardon of God.

The case of this man was so hopeless that
Godliness would not stand to dispute with him,
and therefore passed on.

CHAPTER IX.

Godliness came to Mr. Formalist's door, who bid
him very welcome ; hut he suspecting his integri-
ty, and that he harboured divers grand enemies
of his, particularly one Hypocrisy, hesitated to
go in. How Hypocrisy came to be discovered.
Formalist at last refused to entertain True God-
liness.

Godliness being informed that there was
another great professor living in this village of
Religion, he thought it was convenient for
him to see whether he might not get a lodg-
ing in his house, because he was a man whom
all the neighbourhood said had a great love to
True Godliness : nay, many verily thought he
had for a long time taken up his lodging with
him, and wondered when they heard him ask
for his house, (for by that means they perceiy-
ed he was a stranger to him,) but it was a
considerable time before he could find where
he dwelt ; for it appeared he was called by

TRAVELS OF TRUE GODLINESS. 129

another name, viz. Devotion. But at last,
coming by one man's door, and by another, he
heard a man at prayer, and he spake so loud,
that all who walked along the street, might
hear him : he then concluded, it was very pro-
bable he might dwell there ; and to his door
he came and knocked.

Formal. Who's there ?

Godli. My name is True Godliness,

Formal. True Godliness ! Pray, Sir, come
in : there is none in all the world I love more
dearly ; the best room in all my house is at
your service. Pray, where have you been, and
what news do you hear ? Are the Imperial-
ists and Turks at peace, and all things adjust-
ed ? How go things in the world 1 How doth
it fare with our poor protestant brethren in
France 1 What news from Scotland 1 When
will the times be better?

Many such questions he asked and profess-
ed abundance of respect to True Godliness)
and (as you heard) bid him come in, but never
offered to open the door. Godliness was
grieved to find him so full of words ; but more
especially, because he took up his time, and
troubled his mind so much after news ; nay,
and that too, when he should open to True

130

TRAVELS OF

Godliness, and just upon ending his devotion ;
yet nevertheless, Godliness very mildly answer-
ed him to this purpose :

Godli. Sir, As to your first question, I an-
swer, I have wandered about from place to
place, to seek entertainment, I mean, a fit and
convenient lodging for a little time, for it will
not be long ere I have done travelling ; but I
am fallen into such an evil and perilous time,
that scarcely any one will shew me the favour
to take me in, and make me welcome. Riches,
Poverty, Youth and Old Age, have all refus-
ed me, and shut their doors against me : and
since I came into these parts, and particular-
ly to your town, where every one concluded I
should be most kindly embraced, the very first
man I came to, hath denied me entertain-
ment; and not only so, but called me hard
names, and declared I was a vile impostor.

Formal. What man is that? pray inform
me.

Godli. My friend, to answer your question,
the man is called Legalist.

Formal. O ! Sir, there is not a man in all
this town more haughty, proud, and conceit-
ed than he; he concludes, I warrant you,. that
he hath godliness enough already ; he makes,

TRUE GODLINESS.

131

6iLitij, tiic wnoie 01 religion xo consist in
principles of morality. I have heard him say
that if a man do but square his life as near as
he can according to the law of the ten com-
mandments, not being guilty of gross sins, nor
wilfully break any precepts of the two tables,
he shall be saved. He never considers all the
while the necessity of faith and regeneration ;
and although he trusted thus to his own right-
eousness, he is a very worldly, proud, and
passionate person ; nay, and he himself con-
fesseth, he is a sinner, and yet would be justi-
fied by the law ; whereas you know the least
sins, lusts of the heart, and evil thoughts, are
a breach of it ; and the smallest breach is
death and eternal wrath, without a compensa-
tion made to offended justice ; and none was
able to do this but Jesus Christ ; and none
have the blessing of his undertaking, but such
as believe.

Godli. You seem to have a good under-
standing, and can talk well ; but how comes
it about, you let me stand all this while at
your door 1 Is this your kindness to me ?
What avails your knowledge and parts, ex-
cept you entertain True Godliness 1

Formal. Dear Sir, have I not opened to you
already ? you are in my affections, and I will

132

TRAVELS OF

fditlier upeii iu yuu.} pray v/umo i«, cmj. a<» ^a

you please in my house.

Godli. I fear you mistake ; you have open-
ed to me in one respect, but not in another :
you seem to like my form, but not my power ;
my external rites, but not my internal life.
I am indeed received into your head, but not
into your heart. The truth is, I suspect
you.

Formal. Suspect me, Sir ! for what ?

Godli. That you have one or two implaca-
ble enemies of mine hid secretly in your
house.

Formal. Who, I Sir ! God forbid I should
hide any enemies of True Godliness ! Who
are they? Pray tell me their names? They
shall be instantly dismissed.

Godli. Old-Man, Carnal- Affections, and
Hypocrisy .

Formal. As touching Old-Man, there is no
christian can be quite rid of him ; God forbid
I should show him any countenance ; and as
to Carnal- Affections , in this you mistake, for
my affections are spiritual. But why should
you think I harbour Hypocrisy in my house 1
I will assure you, there is none in all the
world I hate more than that base fellow, for

TRUE GODLINESS.

133

I know God hates him ; and shall I show
countenance to him ? Lord, far be it from me.

Godli. Nay, Formalist, be riot too confi-
dent ; it is not your bare denial of it which is
sufficient to acquit you of the suspicion I have
of you upon this account. I will see if I
cannot find him out; for you have a certain
officer in your house, who I am sure can make
a righteous decision, if he be not basely cor-
rupted and blinded by your pretending so
much love and zeal to seeming holiness. I
know he will not flatter any man, but speak
according to his light and knowledge impar-
tially at all times. Sir, I will appeal to him.

Formal. What is his name ?

Godli. His name is Conscience.

Upon this, Conscience was called, and in-
quired of after this manner :

Godli. Conscience, I require you in the fear
of God, to answer me a question or two con-
cerning your master : Doth he not secretly
lodge and hide one in his house, called Hy-
pocrisy ? * For I very much suspect him
herein to be guilty ; what do you say ?

* Hypocrisy is here intended to mean self deception
as well as the deception of others. We know of no

134

TRAVELS OF

Con. Sir, if you please to give me his char-
acter, or give me some certain signs of his be-
haviour and properties, whereby I may know
him, I will faithfully discover all that I under-
stand as touching this matter.

Godli. Conscience, I thank you ; you speak
like an honest man, and indeed I have always
found you impartial according to your light.
I will then give you such a description of this
subtle and deceitful enemy of mine, that you
cannot well mistake ; and this I shall do by
propounding a few questions to you.

First. Sir, was your master ever thorough-
ly wounded in the sense of sin, being convinc-
ed of its ugly and abominable nature ; there
is nothing more hateful to God than that ; not
only convinced of the evil which attends it, or
is the fruit of it, but that cursed evil there is
in it, being utterly contrary to the holy and
pure nature of God, a breach of his law ; and
that which hath made a breach between God
and man, defaced the image of God in him, and
is the cause of all that abominable enmity that

book where the evidences of grace are more clearly
described than here. The following eight particulars
should be read with the most prayerful earnestness.

Ed.

TRUE GODLINESS.

135

is in his heart against God, and me his bless-
ed offspring; and also makes a man in love
with the ways of the devil ; nay, to be like the
devil, conformable to him, and to do his will.

Secondly. Is there no one sin that secretly
he loves and lives in (the evil habit never be-
ing broken) ? Have you not found him now
and then telling a lie for his advantage, or
telling tales or stories, adding to them, to please
the company, or to excuse himself, when ac-
cused, that so he may gain credit ? Is he not
sometimes overtaken by drunkenness? Is he
not proud, minding more the honour, praise,
and applause of men, in what he doth in re-
ligion, than the praise of God % Is he not-
covetous ? Does he give according to his
ability to the poor ? Does he not rob God to
serve the world ? I mean, neglect hearing God's
word, and other indispensable duties, for world-
ly profit, and so prefer the world above the
word 1 Does he never in trading offend you,
by speaking better of his commodities than they
deserve ? Is not the world more in his love
and affections than God and Jesus Christ?
Does he always give just weight and measure,
and not take unlawful profit? Does he not
make gain of Godliness, and use religion as a

136

TRAVELS OF

cloak to cover his secret sin ? Does he con-
cern himself for the interest of the gospel, and,
by his open-heartedness, shew upon that ac-
count, he loves Christ above son or daughter?
Is he resolved to part with all, rather than to
sin against God, and to offend you his Con-
science? Does he see more evil in the least
sin, than in the greatest suffering?

Thirdly. Does he desire as much to have
his sins mortified as pardoned ; to be made
holy here, as well as happy hereafter ? Is he
as much in love with the work of holiness as
with the ivages of holiness ? Does he love
the word of God because of the purity of it?
Is he willing to bear the cross as well as wear
the crown ; to be with Christ in his temptations
here, as well as with Christ in his exaltations
hereafter ? To live to God on earth, as well
as to live with God in heaven ?

Fourthly. Is he the same in private as in
public? Does he not rest satisfied upon the
bare performance of duty, not minding whether
he hath met with God or not ? Does he pray
in private as if men saw him ; and in public,
as knowing God sees him ? Does not his satis-
faction more lie in his asking of God, than in
his receiving from God ? Does he not seek

TRUE GODLINESS.

137

more for suitable words in prayer, than for a
suitable heart? Does he not study more for
acute expressions to affect the hearts of others,
than to meet with powerful impressions upon
his own ? Does he not lengthen his prayers
before others, and hurry them over in pri-
vate? Does he as much seek after what he
needs from God, as that which he needs of the
world 1

Fifthly. Can he bear reproofs kindly for
his faults, and take them patiently; nay, and
esteem him his greatest friend, who deals most
candidly with him ? Is he ready to take shame
to himself, and give glory to God? Can he
be contented in the way of well doing, though
he meet with little sensible comfort from God,
or outward respect from saints ?

Sixthly. Does he as much desire to have
his heart filled with grace, as his head with
knowledge ? Does he take as much care to
make the glory of God his end, as the com-
mand of God his ground, in what he does?

Seventhly. Is he not more severe in press*
ing the smaller concerns of religion, than in
urging the greater ? Does he not require those
duties of others, which he himself is loth to
M

138

TRAVELS OF

practice? Is he not more curious to know
other men's conditions than his own ?

Eighthly. Has he received a whole Christ
with a whole heart? 1. A whole Christ com-
prehends all his offices, and a whole heart
comprehends all his faculties. Has he receiv-
ed Christ, not only as a priest to die for him,
but also as a prince to rule over him ? Does
he obey all God's precepts, as well as believe
all God's promises ? 2. As to his faculties, his
understanding may be somewhat enlightened,
but his affections may be carnal, and his will
averse to True Godliness ; is his heart divid-
ed ? Come, Conscience, I do now command
you, in the presence of the great and dreadful
God, who searches all hearts, to make a
righteous decision ; tell me plainly, is my
enemy Hypocrisy here or not? By these
hints you may easily know him.

Consc. Sir, I must confess Hypocrisy is
here ; now I have found him out; nay, Sir, and
he hath hid himself in his house ever since he
came to live in this town of Religion. His
greatest care has been to keep his name from
being reproached by men. Should I tell you
of those lusts which he harbours in his heart,
and what favour he shews to that old man (you

TRUE GODLINESS.

139

mentioned before,) I should quite shame him.
He prays, hears and reads, but I "have often
found him very weary of these duties : nay, Sir,
he would seldom pray at all, were it not to
quiet me ; besides, he performs them with a sad,
cold, dead, carnal, and lifeless spirit. He cares
much for the small things of religion, but
neglects the more weighty ; nay, there is one
thing more I will state; as he does not love
strict Godliness himself, so his heart is ready
to rise against such who outdo him. Sir, I
plainly perceive, he is a mere dissembler, yet
he would be thought as religious a man as any
in the town. I find him much abroad, finding
faults in others, or espying the mote that is in
his brother's eye, but he never perceives the
beam that is in his own ; nay, and he is ready
to fall out with many good Christians, because
they will not follow him in habit, mode, and ges-
ture, &c. In a word, most of those black marks
of Hypocrisy, at which you hinted, I find in
him.

GodlL Say no more ; I see 1 was not
mistaken. Now Formalist, how can you
pretend kindness to me, and thus secretly en-
tertain one of my worst enemies ? Sir, it is you
who has brought so great a reproach upon this

140

TRAVELS OF

poor town Religion, and on all its inhabitants ;
nay, and it is through your means I am so vili-
fied and condemned by Ignorance, for he is
ready to conclude, that all my friends and true
favourites are such as yourself, viz. mere loose
and formal hypocrites. Oh ! you are like to
be undone and perish forever, unless you soon
turn this enemy of mine out of doors ; for I
expect no other result but that you will in a
little time fall into apostasy ; but should you
die first, yet assure yourself you will be lost ;
for hell is prepared for such as you are. You
are in the worst condition of all men ; for the
wicked hate you, because you pretend so much
love to Religion and Godliness ; God also, be-
cause you have not real, only pretended love
to them, being not sincere and upright in your
profession.

Formalist at this began to be very angry,
being greatly offended at True Godliness ; for
he could not endure to see his condition de-
picted in this manner, nor to hear of his present
or future misery, being persuaded by Mr Vain-
Hope, Unbelief, and Good Opinion, to think
his condition might be safe enough. How-
ever, Vain-Hope told him, though at present
his state might be doubtful, yet he should have

TRUE GODLINESS.

141

many days on earth, and that he might repent,
and set all things right before he died; whose
word and promise he adventured to take, and
so bade True Godliness adieu ; and no man's
state in all his travels did he indeed more la-
ment than that of blinded, hopeless Formalist*

* That many unsound professors exist in the church
on earth is beyond doubt. See the parables of the Sow-
er— of the Tares — of the Ten Virgins, &c. How dread-
ful is such a condition ! How should we prove our works5
and watch unto prayer. Ed.

CHAPTER X.

Godliness, travelling farther into the Town (called
Religion,) saw many People who had been great
professors, retiring from the Town as fast as
they could. In the discourse he had with one of
them, the nature and danger of Apostacy is
described.

Godliness had no sooner left Formalist's
door, and gone a little farther into the town of
Religion, than he espied a great number of
people hasting out as fast as possible ; nay, he
observed some of them ran, though others
went slowly. At first he wondered what oc-
casioned this commotion, because the town
was a little before supposed to be as safe and
honourable a place to dwell in^ as any in all
the country, and had as great and glorious pri-
vileges belonging to it ; but upon inquiry he
was told, there was a number of lions, evening
wolves, and other evil beasts (which riad for
a long time been shut up in their dens) getting

TRAVELS OF TRUE GODLINESS. 143

out; and, having a great while been kept
without prey, they were afraid they should be
torn in pieces.

True Godliness at this seemed so deep con-
cerned, that he could not let them pass without
speaking to them ; and observing that one of
them looked like a sober man, though he hung
down his head, as if he had been ashamed, re-
solved to have a little discourse with him. To
him he thus addressed himself.

Godli. 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 as long as you lived 1

Apostate, (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 now remove out,
and be gone.

Godli. Why must you ? Is there a necessity
laid upon you to quit this place, this honoura-
ble town of Religion ?

Apost. Sir, I shall be destroyed else, for
the walls of late are gone much to decay ; I
do not see that safety to reside here as former-
ly : besides, they say there are a great num-
ber of lions, wolves, and other beasts of prey,
breaking out upon us, and I am afraid, if I

144

TRAVELS OP

should escape with my life, yet having a few
sheep and lambs, they will devour them : tru-
ly, Sir, I do it to save what I have ; yet I
wish very well to the place.

Godli. I am heartily sorry that you indulge
such fears ; let me persuade you to return, 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 iv. 10. But what though they should de-
stroy your substance, is not your soul worth
more than all the world ? Mat. xxvi. 26. Come,
go back again with me, and I will dwell with
you, and be a sure defence to you, so that you
will not be hurt, let lions, wolves, and devils
too, do what they can. My name is True
Godliness. Sir, I have saved many thousands
from ruin in as great danger as you can be.

Apost. Sir, there will be no safe living for
me. I must quit the place, the town is be-
sieged.

Godli. What though it is besieged, God is
able to defend it, and will be a wall of fire
about it. But, Sir, if you proceed, I fear there
will be no end to your wanderings. You must
go far indeed to find a place as safe as the city
you are leaving.

TRUE GODLINESS.

145

Apost* Sir, do not mistake me ; I do not
intend to go far, and am fully determined to
return again when the danger is over : at
present I will go but a little way out of town.

Godli. Sir, you will show yourself to be a
traitorous and hypocritical person, if you leave
this town in its distress. If the danger be great
which attends it, you had the more need to
abide in it, to strengthen and encourage the
poor inhabitants. Pray do not show so base
and cowardly a spirit What is this less than
to betray the town to enemies ? Is not the
strength of any place the people? Besides,
your flying encourages the adversaries ; for by
this means they may think to frighten all out,
and then with much ease take the town, and
utterly destroy it. Beside, you weaken the
hands, and grieve the hearts, of all true Chris-
tians, whose chief treasure lies in the town,
and cannot be removed; 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 dan-
ger 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 from
fear of human loss or danger, return again,
N

146

TRAVELS OF

You say you intend to go but a little way ;
alas! you cannot tell where you shall stop.
When once you desert God's gracious protec-
tion ; you may go on to atheism, or any thing,
Come, go back ; let me save you from a fatal
fall.

Apost. Sir, 1 retain the same principles that
I formerly held, and my love is the same to
the town as it ever was.

Godli. Poor man ! You own the principles
of True Religion, and yet cleave to vanity and
sin. The three worthies of old, by your doc-
trine, might have retained faith and right
principles of the true God in their hearts, and
yet have bowed down to the golden image,,,
and so needed not to have exposed themselves
to the fiery furnace. Nay, by this doctrine^
who need suffer persecution ? Besides, it
renders all the martyrs of old, mere fools and
madmen. What do you say? Will you re-
turn ? My company, it may be hoped, will
allure you.

Apost. No, Sir, I have formerly had your
company, and do not find you a necessary
companion : besides, the town is sadly divided ;
those who love you do not agree.

TRUE GODLINESS.

147

Godli. Nay, Sir, 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 divided inhabit-
ants to unite in affection. Come, humble
yourself before God for this great sin, and let
us dwell together now, and thou shalt abide
secure, notwithstanding the divisions with-
in, and the troubles without, and have
sweet peace and inward joy. What dost thou
say?

Apost. Sir, say no more. I am resolved to
be gone.

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

Apos. Pray, Sir, do not detain me ; I must
pass on.

Godli. I cannot let you go till I show you
plainly your condition and prospects. Let me
solemnly warn you of several deeply interest-
ing things.

First, It appears, as I hinted before, that
you have apostatized from Christ.

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TRAVELS OF

Secondly, You are, it is to be feared, for-
saken of God, and left to yourself.

Thirdly, Either God will set Conscience
against you, to torment you, (as he did upon
Francis Spira) or else wholly give you up to
your own heart's lusts, to walk in your own
counsel.

Fourthly, Your sin tends towards the sin a-
gainst the Holy Ghost, that shall never be for-
given, neither in this world, nor in that which
is to come ; for you have been a person much
enlightened, and now wilfully cast off God and
religion. Pray read these scriptures, Heb. vi.
4, 5, 6. " For it is impossible for those who
were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the
Holy Ghost, and have tasted the good word of
God, and the powers of the world to come, if
they shall fall away, to renew them again unto
repentance ; seeing they crucify to themselves
the Son of God afresh, and put him to an open
shame." Heb. x. 26—28: "For if we sin wil-
fully after that we have received the knowl-
edge of the truth, there remaineth no more
sacrifice for sins, but a certain fearful looking
for of judgment, and fiery indignation which
shall devour the adversaries. He that despis-

TRUE GODLINESS.

149

ed Moses5 law, died without mercy, under two
or three witnesses."

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

Sixthly, Those who set their hands to the
plough, and look back, are not fit for the king-
dom of heaven, Luke ix. 62 : nor will God's
soul take pleasure in them.

Seventhly, You are like to have the most
miserable place in hell. " The same shall
drink of the wine of the wrath of God, which
is poured out without mixture into the cup of
his indignation ; and he shall be tormented
with fire and brimstone in the presence of the
holy angels, and in the presence of the Lamb."
Rev. xiv. 10.

Eighthly, Remember the fearful end of
such persons as you are, and what dreadful
judgments God hath many times brought upon
them. Besides, who will trust you? For you
that are false to God, and to your own soul,
will never be faithful to men. Come, that
very way you think to save all, you may lose
all. Besides, let me tell you, " Light is sown
for the righteous, (though it is a dark time

150 TRAVELS OF TRUE GODLINESS.

now) and joy for the upright in heart." Nay,
this precious seed is sown, as I could show
you, in this present dispensation ; but I am in
haste. What do you say to these things ? Will
you return ?

Apost. 1 dare not, Sir, at present.

Godli. Well then, I see you love the world
above Christ. I have but little more to say 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 likely
eternally to lose your soul.

Apost. Well, Sir, trouble not yourself ;
farewell.

Godli, Adieu then, poor soul !*

* Reader, are you wandering away from God ? Have
you left your first love, and relinquished that good pro-
fession made before many witnesses ? O consider the
affecting but just view here taken of the condition of the
Apostate. Turn to the texts quoted — pray over them?
and may you be brought back w eeping, and bitterly re-
penting of sin. Ed*

CHAPTER XI.

Godliness, coming to Thought fuPs house, found
there his friend Consideration whom he had a
long time sought for. The great opposition
Consideration met with.

Godliness, being still not without hopes of
finding Serious Consideration, in or near this
place, knocked at a man's door who was come
to dwell in the town Religion. It encourag-
ed him to learn that while so many were leav-
ing the place, this man sought it for a habita-
tion. Now, this person formerly had been a
very great enemy to True Godliness, having
lived a loose and profuse life ; and wasted his
chief substance, though he had not really
come to poverty, but seemed to be in middling
circumstances. Godliness had not long knock-
ed at his door, before he listened to him and
spake within himself to this purpose : Who is
this that is come to my door ? Sure, said he,

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TRAVELS OF

this is a voice different from any I ever heard
in my life ; and he doth not knock as others
used to do. At last he cried out, Who is
there ? Who is it that is at my door ?

Godli. Soul, Christ is at the door, and I, his
noble and renowned offspring, True Godli-
ness. Dost thou not remember that word,
" Behold I stand at the door and knock V &c.
Rev. iii. 20. Sir, now I will ask you the like
question ; pray what is your name ? I hope I
am come to the right door.

He answered, I might very well be call-
ed Prodigal; for I have hitherto lived a
very thoughtless and wicked life ; but some
call me of late Thoughtful, because, blessed
be God, I am newly come to myself, by think-
ing upon my latter end, and the evil of my
former ways.

Godli. But why dost thou choose to take up
thy dwelling in this village now, when so
many are going out ?

Thought. Because I hear it is the best town
in all the country to secure a man from dan-
ger in evil times, provided 1 can but get a
place in one of its strong holds in the heart of
the town ; for I have heard there is no safe
dwelling at the town's end; no, nor any

TRUE GODLINESS.

153

where in the suburbs.* Besides, I was told
lately, that the city where I have dwelt till
now of late, will suddenly be destroyed. I do
it indeed to save my own soul. I am, Sir, de-
sirous to find out, if it may be, where true
peace, happiness and eternal felicity is to be
had ; for I see they are not to be found in
those paths I formerly walked ; I mean, in
the ways of Riches, Honour, and the Pleas-
ures of this world.

Godli. I commend thee, honest Thought-
ful; thou hast done wisely, and like a consid-
erate man. Prithee, let me come in and dwell
with thee, and thou wilt find this poor town
the safest and most secure place in these dan-
gerous times, in all the world. Sir, I have
wandered about a long time, travelling from
place to place, to seek for one to whom I bear
much good will, but hitherto I have not found
him ; his name is Consideration.

Upon this Consideration^ who it seems was

* We must be hearty in religion ; to get into the
neighbourhood, the suburbs of piety as it were, will do
us no good. Reformation is not regeneration. Ed.

t One of the first indications of grace in the heart, is
that the sinner begins to consider his ways. The pro-
cess of this consideration is here well described. Ed,

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TRAVELS OF

within, whispered Thoughtful in his ear, and
said, This is he that can alone made thee hap-
py, if he be readily, sincerely, and heartily
embraced and entertained. Is it not good
for thee to muse upon the worth and excellent
nature of thy soul ? Thou art made a man,
and therefore for a nobler and higher end and
employment, surely, than eating and drinking,
sleeping and playing, trade and secular affairs,
and to enjoy sensual pleasures. This glori-
ous soul which lies in thy bosom, is capable
of knowing God, and of enjoying union and
communion with him forever ; and all those
who suffer the honours, profits, and pleasures
of the world to take up and engross their
hearts, go astray, and err from the great end
of their creation. Alas ! nothing can fill the
desires of thy soul, but God himself ; thou
hast hitherto suffered thy affections and de-
sires to run after whatsoever thou couldst
think-roght yield thee felicity ; but it is evi-
dent there is nothing thou canst find here be-
low, that can satisfy thy thirsty and ever crav-
ing soul. Riches, which sometimes thy heart
hath been so much set upon, cannot be thy
chief happiness ; for they are uncertain, fleet-
ing, and variable : and let a man have ever so

TRUE GODLINESS.

155

much of them, yet if they are his chief delight,
he is still craving and desiring more ; so that it
is as Solomon says, " He that desireth silver,
shall not be satisfied with silver. "

Honours are of like nature ; and besides
their vanity, they depend on the minds, will,
and humours of men, who are changeable and
inconstant.

Pleasures and voluptuousness are common
to beasts as well as men, and, what is worse,
man has this additional disadvantage, that he
endures remorse and discontent when the en-
joyment is past.

Besides all this, Consideration, to induce
him to open to True Godliness, bid him ask
his soul in what state it now was, what it was
doing, and whither it was going.

First, He endeavoured to show him, that
his soul was in the gall of bitterness, and in
the bond of iniquity, being under the law and
curse of God, both in respect of original and
actual sin ; he having not yet closed with
Christ, nor received True Godliness.

Secondly, Then as to what he was doing,
he bid him see if he did not neglect that one
thing needful. Have you, said Consideration,
made religion your chief business since you

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TRAVELS OF

came to live in this place? Have you not rath-
er spent too much of your time about notions
and speculations?

Thirdly, Whither are you going ? Are you
fit to die ? Are you going the way to heaven ?
Surely that cannot be, unless you receive
True Godliness ; for I have heard that he con-
sists in a right faith, as well as in an holy life.
Oh ! what cost, labour, pains, means, mo-
tives and arguments hath God used to make
men sensible of the everlasting interest of their
souls, and to engage them to a serious prepar-
ation for another world, !

And this serious preparation must necessa-
rily be a thorough work of regeneration, faith,
and spotless conversation ; for the nature of
the means must ever be suitable and agreeable
to the nature of the end ; and heaven being a
holy place, nothing but perfect holiness reign-
eth there ; so it were impossible to enter into
it hereafter, without progress be made in holi-
ness here. And how can it be thought that a
man should reach the highest step of a ladder
without ascending the lowermost first ? Who
(said he) ever hoped for a crop of corn with-
out sowing any, or expected to reap wheat3
and sowed nothing but tares ?

TRUE GODLINESS.

157

Beside these, Consideration dwelt much on
the nature and holiness of God, his infinite
hatred of sin, and great severity against all
unbelieving and impenitent souls, together
with the perfect knowledge he had of the
heart, thoughts, and ways of the children of
men. He endeavoured to set in array the
dreadful judgments, commands, threats, and
precious promises of Jehovah.

He also brought to his mind the evil of sin,
showing him what an abominable thing it was
for a man to seek to please, obey, and do the
will of the devil ; and offend, disobey, and
cross the will of God. Nay, he began to
speak of the excellency of True Godliness also,
and what he should gain by embracing him,
and letting Christ, and the Spirit of Christ,
Christ and the Grace of Christ, Christ and
True Godliness, reign in his heart. Nay, he
had so much to say, that Thoughtful was so
persuaded, as to be on the point of opening
the door to True Godliness ; but on a sudden,
there was a great disturbance in the house,
several fellows made a violent uproar, and poor
Consideration was quite put down, and came
near being utterly driven out of the house.

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TRAVELS OF

Those who made all this disturbance were
some old servants, who not having been of-
ten called to duty of late, had grown appre-
hensive of losing their places, and justly fear-
ed the actual admission of True Godliness
would now drive them all away. Their names
were Difficulty, Sloth, Deficiency, Security,
Danger, Worldly Cares, and Carnal Company .
These and other wicked servants therefore
combined to obstruct this great and important
business of opening to True Godliness.

First, Difficulty spake after this manner :
Sir, do not trouble yourself to study to find
out these great mysteries of Religion, for it is
a work too difficult for you to understand;
there is nothing more mysterious ; therefore
to muse upon them would be lost labour.

Sloth told him it was laborious and toilsome
work, and it would be great weariness to him,
if Difficulty did not make it utterly impos-
sible.

Deficiency said he was a man of a weak
understanding, and those things were matters
for the learned and most knowing men to
study ; nay, that many of them too, notwith-
standing all their profound learning, proficien-
cy, and skill in the languages, could hardly
attain to the right knowledge of them.

TRUE GODLINESS.

159

Security endeavoured to make it appear
that his condition was very good and safe now,
and that he had godliness enough, without
troubling himself farther ; and that he exceed-
ed in holiness many men that had lived long
in the town. Moreover, he told him, that he
had followed the counsel of Consideration too
much already.

Danger also spake several things. 1. That
to give place to him, would let in his enemy
Melancholy, which might endanger his life.
Do you not see, said he, how uncomforta-
ble this Consideration has made many brave
men, causing them, by thinking on their lat-
ter end, to hang down their heads like a bull-
rush, fold their arms, and spend their days in
tears and weeping ? Hearken not to him, for
he will certainly infuse sad thoughts into your
mind, and give you as it were nothing but
gall and vinegar to drink.

2. He said, moreover, Consideration had
made many men go beside themselves ; and if
he gave way to him about this affair, he would
be distracted.

3. He insinuated also, that if he seriously
mused upon this matter, or gave place to Con-
sideration, so that Godliness were let in, the

160

TRAVELS OF

times were such he would be undone, and ut-
terly ruined.

Worldly-Cares proved as great an enemy to
Consideration as any of them ; for he could
not seriously muse nor think upon eternity, or
the present condition his poor soul was in, he
was so hurried in his mind about the affairs of
this life : nay, no sooner at any season did he
set himself to ruminate or ponder them in his
mind, but Worldly-Cares would expel and
drive such thoughts away.

Carnal Company and Old Companions
greatly abused Consideration. They turned
Religion and Godliness into a jest, and made
the precepts of the gospel matter for raillery ;
and told him, that those men who seemed most
serious, were the most seditious ; and that
their "profession savoured of nothing but pride,
singularity, and hypocrisy.

Now, after they had spoken all their pleas-
ure, and had silenced, nay, had quite routed
poor Consideration, his mind was filled and
hurried about many things, which Godliness,
though not yet let in, overheard, and present-
ly took them all up seriously and answered
them one by one.

TRUE GODLINESS.

161

Godli. Honest Thoughtful, I would not
have thee discouraged by those enemies thou
hast within, so as to slight Consideration,
for he is thy very good friend, and as able a
counsellor as most in this town. Moreover,
very great inconveniences have always follow-
ed those who have ignorantly slighted and
contemned him ; nay, I must tell thee, most
of all those great miseries and heavy judg-
ments that have befallen nations, cities, towns,
churches, and particular souls, have been oc-
casioned through their great neglect to heark-
en to Consideration. This was the cause of
Israel's ruin of old. God, by his merciful
providence, sent to them by his prophets, to
warn them of their perilous estate and condi-
tion by reason of their sins , and not only told
them of their imminent danger, but also re-
vealed its true causes, and how they might
easily provide remedies for the prevention of
it ; but they refused to lay it to heart, or give
way to Consideration about it, which made
Jehovah bewail their future misery after this
manner : " O that they were wise, that they
understood this, that they would consider their
latter end." Deut. xxxii. 29. Among other
O

162

TRAVELS OF

causes of their dismal calamnities, none is
more general, or oftener alleged, than the
lack of Consideration. It is through this
means, as by a common snare and deceit of
the adversary, that most men fall into sin and
reject me, and are holden also perpetually in
Satan's bonds, to their destruction and perdi-
tion. Men seem determined to go on in their
abominable lusts, pride, oppression, excess of
riot, drunkenness, and all manner of debauch-
ery, without considering what the end of these
things will be. "Wo unto them," saith the
Lord, " that rise up early in the morning, that
they may follow strong drink, and continue
until night, till wine inflame them ; and the
harp and voil, the tabrel and pipe, and wine
are in their feasts, but they regard not the work
of the Lord, neither consider the operations
of his hands." Isa. v. 11. Their lusts and
sensuality brought them to neglect Considera-
tion. " For this cause is my people led away
captive, &c. for they have no knowledge, no
understanding of the time to come, no con-
sideration of their danger." He that will not
lend an ear to Consideration, renders himself
little better than a brute : and what follows this
folly and madness? "Therefore (saith the

TRUE GODLINESS.

163

Holy Ghost,) hell hath enlarged herself, and
opened her mouth without measure, and their
glory, and their multitude, and their pomp,
and he that rejoiceth, shall descend into it."
Isa. v. 13, 14. "A brutish man knovveth not,
neither doth a fool understand this, when the
wicked spring as the grass, and when all the
workers of iniquity do flourish : it is that they
should be destroyed forever." Psal. xcii. 6, 7.
4( The ox knoweth his owner, and the ass his
master's crib, but Israel doth not know, my
people doth not consider." Isa. i. 3.

Negligence, Carelessness , Ignorance, and
absence of Consideration^ as they brought Je-
rusalem down wonderfully, Lam. i. 9, so they
have been the bane and ruin of wretched men
in all ages, and will be yours, if you hearken
to these evil enemies of your soul, and suffer
Consideration to be expelled. Why at this
day are there so many people who drink up
iniquity as the ox drinks water ; that commit
all manner of sin, outrage, and injustice, tread-
ing down the poor, and contemning me, with-
out remorse of conscience, or dread of God's
wrath and fearful vengeance ; but for the lack
of considering that which is like to be their
reward and punishment? Thus saith the

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TRAVELS OF

Lord, " Consider your ways, consider your
doings." Haggai i. " Consider this, ye that
forget God, lest he tear you in pieces, and there
be none to deliver you." PsaL 1. Aye, but
they will not consider it, nor lay it to heart ;
they will not know in this their day, the things
that belong to their peace, but inconsiderately
put the evil day far away, and harden their
hearts against God, provoking him to draw his
sword, and cause his hand to take hold of
judgment. Nothing doubtless can be more
intolerable in the presence of the Almighty,
than this iniquity, since he hath published his
law, declared his pleasure concerning godli-
ness, charging all to bear it in their minds, to
ponder it in their hearts, to study and meditate
upon it both day and night, at home and
abroad, when they rise up, and when they lie
down, and to make it their thoughts continu-
ally. And oh ! that men should ever, not-
withstanding all this, contemn it, and make it
no part of their thoughts, but rather avoid
with care the knowledge thereof 1 God makes
his complaint, and denounceth judgment, but
no man (as the prophet Jeremiah sheweth)
will enter into consideration, nor mind why
the land mourns : none cry out, " What have

TRUE GODLINESS.

165

I done ! " All men, alas ! are set upon their
own courses, and run on with as great vehe-
mence and fierce obstinacy, as the war horse
rushes into battle, when he hears the trumpet
sound a charge.

Come, Thoughtful, if thou adhere to Con-
sideration, he will help thee to know God and
thyself, and to find out the miserable condi-
tion thou and all men are in by nature. He is
the key that openeth the door for me to enter
the innermost room of thy heart ; though it is
true, he cannot open it without help. Nay, far-
thermore, he is the looking-glass, or rather
the very eye of thy soul, whereby thou mayst
view thyself, and see what a condition thy
soul is in : hereby thou mayst espy thy debts,
thy danger, thy duties, thy defects, thy safety,
the course thou dost follow, the company thou
dost keep ; finally, the place and end to which
thou drawest. He will give thee a view of all
God's dealings with men since the creation of
the world ; the reason why God sent his Son,
his gospel, his Spirit, his servants, and takes
so much pains to bring men to salvation. By
his help, thou mayst also find that all the
means God uses to bring thee to a true sight
and sense of sin and wrath, and to recover

166

TRAVELS OF

thee out of thy fallen estate, will prove vain
and ineffectual to thee. Let, therefore, the
consideration of the danger thou mayst escape
through hearkening to him on the one hand,
and the great advantage thou mayst receive
on the other, together with the absolute neces-
sity of cherishing him, if thou wouldst be hap-
py, engage thee not to be discouraged to incline
to him, nor regard what any speak against
so good a servant as Consideration.

Give me admission, and I will bring thee
acquainted with God and Jesus Christ ; nay,
help thee to a room in his heart, and lead
thee int o union and communion with him,
and give thee much glorious light, and help
thee to pardon for sin, peace of conscience,
and joy in the Holy Ghost. I will make thee
a son of God, give thee a place in the heaven-
ly family, feed thee with the bread of life,
clothe thee with glorious robes, which sparkle
like diamonds, and make thee rich ; rich in
faith, in knowledge, in experience, truly rich,
always rich, eternally rich, yea, set a crown
of glory upon thy head, and make thee an
heir of heaven and earth. Thy renown also
will be great ; thou shalt have angels to guard
thee, Christ to serve thee, God to honour thee.
Oh ! love him who would lead thee into Christ's

TRUE GODLINESS.

167

bosom, and cause thee to sit in heavenly
places ; make thee to triumph with seraphims,
and set down with thy glorified Redeemer up-
on the throne of God for evermore. Alas !
men deal with me and my friend Considera-
tion, as the inhabitants of Sodom did with the
three heavenly messengers that entered into
Lot's house, viz. quarrel with us, abuse us,
and offer violence to us — who seek to preserve
them from being consumed, and who whilst
we are with them, stay the hand of heav-
en from falling upon them, the hand of the
destroying angel, that they perish not, and en-
deavour to make them forever happy, possess-
ing all true felicity, and free them from all
misery. Does not every man desire that
which is good 1 Was ever any man in love with
torment 1 Is it not every one's interest to
study how to prevent it ? Why then surely
Consideration cannot but have thy affection,
unless thou dost contemn rivers of pleasures,
inconceivable glory, even the inexhaustible
riches of both worlds, and choosest anguish,
death, hell, and the lake that burnetii with
fire for thy portion.

As to the objections which Dijficidty raises
against thy compliance with my advice, they
are soon answered*

168

TRAVELS OF

First, He basely insinuates that to muse
and ponder on the great concerns of Godliness
and another world is a hard and difficult
work. In great, and hazardous, and danger-
ous achievements for worldly advantages,
however, this is not made an objection. Men
do not care how difficult the work is, if it be
but profitable : and shall this be a stumbling
block in the way ? How should some houses
be built, bridges over great rivers be made,
fields be sowed, and dangerous voyages to sea
be taken ? Shall the carpenter say, Oh it is
difficult, and the husbandman say, It is diffi-
cult, and the mariner say, It is difficult, and
so lay the enterprise aside 1

Is it not sad, and very surprising, that
the enemies of the gospel, should not think
any thing too hard and difficult to undertake
to suppress and destroy Godliness ; and yet
many who profess love to me, are not willing
to encounter small difficulties to entertain and
embrace me, though it be their only business
and chief interest in the world ! Were a man's
house on fire over his head, and he likely to
be burned, would he not think of ways to es-
cape though it was difficult ? It is not because
consideration about heaven and happiness is
so difficult, that men avoid them, but because

TRUE GODLINESS, 169

they have no will nor love to these things ;
other things are more in their affections. Be-
sidesj the rarest things are not obtained but
through great difficulty. What hazard do men
often run for honour and worldly riches ! Oh,
what projects and contrivances do they find
out ! And wilt thou desist from this work, be-
cause it is difficult ? Men do not think it hard
to carry talents of lead, or mountains of sin on
their backs, and yet think Consideration diffi-
cult, who, like a faithful friend, would tell
them how to be rid of that load, that will sink
them down into the lowest pit, except they ob-
tain faith in Christ, or receive True Godliness
into their hearts. They do not think it hard
to dig into hell, yet they think Consideration
hard, who would teach them a way to quench
that fire. They do not think it hard to be op-
pressed by an usurper, and yet they think Con-
sideration hard, who would help them to shake
him off. O fools, and slow of heart ! They
that have courage to meet an army in the
field, and have confidence to laugh at the
glittering spear and shield ; they that have
courage to plough the sea, to face the mouth
of a cannon, to stand a volley of shot, to fight
P

170

TRAVELS OF

duels, endure the noise of guns, hear the clash-
ing of swords, and lie on the cold ground
many nights together, to have an arm or leg
cut off, think consideration about religious
things too hard ! Contemn the thoughts of
being overcome by deceitful and timorous
Difficulty.

As to what Deficiency says, that thou art a
man of weak understanding ; thou canst per-
ceive that gold is better than glass, and that
pearls are better than pebbles. Thou art able
to perceive thou art mortal, and must die ; and
dost know, when a bone is broken, it is good
to have it set; that food is good when thou art
hungry : and that it is good to get clothes to
cover thee. Art thou not, then, able to con-
sider that there is need of food for thy soul,
and clothes to cover the nakedness of thy soul,
and that it is good to have grace to enrich thy
soul ? Art thou able to find out how grievous
it is to be cast into a furnace of fire, and yet
canst not understand that it is worse to be
cast into a fire that cannot be quenched?
Nay, have not very weak and simple persons
attained to the skill of Consideration about
their eternal state ; and have even outdone
the wise and learned of the world 1 "Knowl-

TRUE GODLINESS.

171

edge is easy unto him that hath understand-
ing." Prov. xiv. 16. " Wisdom gives subtle-
ty to the simple, and young men knowledge
and discretion." Prov. i. 4. " When wisdom
entereth into thine heart, and knowledge is
pleasant to thy soul, discretion shall preserve
thee, and understanding shall keep thee."
Prov. ii. 10, 11.

As for what Sloth saith, thou hast cause to
abhor him, for he is a beggarly character, and
deserves to be driven not only out of thy
house, but out of the world, for he never did
any man the least good : cast him out then as a
vagabond. Thoughtful, wouldst thou not be
&t pains ? Remember, the slothful person shall
beg at harvest, and have nothing. Thy house
is ready to fall, and thy vineyard is grown
over with thorns and nettles, and yet he would
not have thee consider thy danger, until it is
too late to escape it. Oh ! how many have
lost their souls by this wretch ! What good
comes of Idleness ? Besides, do you not see
how the men of this world hate him ? They
will not hearken to him, but will in despite of
him engage in all ways and means to get bread
to eat, and clothes to put on ; nay, seek out,
through great industry, rare projects to amass

172

TRAVELS OP

riches ; and wilt thou be drawn away by him,
from thinking on the ready way to be made
rich, great, and renowned for ever ? It is the
diligent hand that hath the promise : " Thou
must seek for wisdom as for silver, and search
for her as for hid treasure.5 ' Prov. ii. 4. Do
not think that I put too great a burden upon
thee ; for observe, it is not necessary to take
greater pains about this inestimable jewel,
than men of the world take to get the perish-
ing things of this life : nay, if men did but
bestow half the labour about the good of their
souls, that they do about getting the world,
and providing for their bodies^ what happv
persons might they be !

As to what timorous, faint-hearted Danger
has laid before thee, in respect to letting in
Melancholy, this is a mere deceit ; for there is
a vast difference between serious Consideration
and destructive Melancholy : a man is not
sad, because he will not swear, cheat, gamble,
and be drunk. Consideration will let thee
see, that those men who are pleased so much
with vain sports and merriment, have the least
cause to rejoice of any men in the world.

Consideration will show you that whatsoev-
er vain men may prate and boast of, touching

TRUE GODLINESS.

173

joy and pleasures, yet there is no delight and
felicity like that which is found in the ways
of true virtue ; that Godliness is the best
security ; that those serious persons who
look dejected and melancholy to the carnal
eye, have joys within which no stranger inter-
meddles with ; and carry in their breast that
which can make their life perpetually peace-
ful and joyous.

They are' fools that count the life of a Chris-
tian madness, and his inward peace, an airy
notion. Who is so frantic, as he who cher-
ishes a serpent in his bosom, that will certain-
ly sting him to death ; who never sows, yet
thinks to reap at harvest ; * who might have
glorious robes to clothe him, and yet values
his own rags above them, or chooses to go
unclothed ; f who hates, and seeks to destroy
his best friends, for the sake of whom he is
not destroyed ;$ who thinks to go to heaven,

* " Whatsoever a man soweth, that shall he also
reap." Gal. vi. 7.

f " All our righteousnesses are as filthy rags." Isaiah
Ixiv. 6. " He hath covered me with the robe of righte-
ousness." Isaiah lxi. 10.

t " Because ye are not of the world, but I have

174

TRAVELS OF

and yet walks the direct way to hell ? Can
there be greater madness than to prefer a stone
before bread, or feed upon husks with the swine,
when there are all things to be had, by seek-
ing for them ? Can there be greater madness
than to value a base lust above God, Christ,
and eternal glory ?

Whereas Danger , in order to obstruct Con-
sideration from opening to me, tells thee of
the evils of the times, and that, if I am let in,
thou wilt be undone — be assured, if I am
kept out, there is no way to escape, but ruin-
ed thou wilt be. No danger is like soul-dan-
ger : he can never be undone that hath God
for his portion, and heaven for his inheritance.
Lose thy soul, and what hast thou more ? And
unless thou consider soon, and open to me,
thou canst not save it ; for " without holiness
no man shall see the Lord."

Worldly-Cares, I know, hinders my dear
friend Consideration as much as any one ;
he would persuade thee thou hast no time to

chosen you out of the world, therefore the world hat-
eth you." John xv. 19.

These texts, selected from many of like import, at
once prove and explain the expressions to which they
refer. Ed*

TRUE GODLINESS.

175

think on God nor Godliness, having a trade to
follow, a family to provide for, &c. But shall
those things hinder thee from thinking of any
thing else? Is there not one thing more
needful, viz — to seriously think on me, and
of the concerns of thy soul, when thou art at
work, or about thy worldly affairs ; when thou
goest out, and when thou comest in ; when
thou liest down, and when thou risest up?
Thy heart may be with God, when thy hands
are fully employed. True, if the world is in
thy heart, there can be but little room for
Consideration, much less for True Godliness.
A continual hurry of business puts out the eye
whereby it should reflect upon itself. But
shall the earth keep out heaven, and the prince
of darkness shut out the Prince of Light,
and briars and thorns choke the good seed ?
Shall Worldly-Cares and business be thy
chief guests whom thou biddest welcome,
and Christ stand at thy door as a neglect-
ed stranger? Shall Worldly Consideration
be cherished, and Serious Consideration be
crushed, who would put thee in a way to get to
heaven? But remember this, he that hath not
time to open to Christ here, Christ will find no
time to open to him hereafter. Can the world

176

TRAVELS OF

help thee to peace and pardon on a death bed,
or riches deliver thee in the day of wrath ?

As to what thy Old Companions lay before
thee, to render me odious, if thou persist in re-
garding them, adieu forever! They that hate
Seriousness for themselves, must needs dislike
it in others : these are Satan's agents, whom
he sends abroad into the world to destroy vir-
tue ; these strive to put me into a wolfs skin,
and then set the dogs of the town upon me.
Shun keeping company with these scoffers
and contemners of True Godliness, for the
sake of thy precious soul. As thou art come
into the town of Religion, so let the truly re-
ligious be thy companions, who will, instead of
hindering, help Serious Consideration. What
ground is there to think a man should mind
the true interest of his soul, that keeps com-
pany with persons who make sport of Serious
Consideration 1 What is he that keeps com-
pany with sinners, but an abettor of sinners ?
Remember that society in sin strangely dimin-
ishes the sense of its heinousness. As is a
man's company, such is the man ; and as is
his company here, such it is likely to be here-
after. Oh, how do sinners harden one anoth-

TRUE GODLINESS.

177

er in ways of wickedness ! They think there
is some comfort in having associates in misery.
Tt is a hard thing indeed, Thoughtful, to be
serious in such a wicked age as this. A wick-
ed man, as he poisons the air in which he
breathes, so he pollutes the age in which he
lives. It is bad lodging in the house where
God refuses to dwell ; with the froward thou
wilt soon learn frowardness : but it is better to
be contemned for virtue by men on earth, than
to be condemned for vice by the God of
heaven. What sayst thou, Thoughtful, shall
Consideration prevail with thee to open the
door to me I

Conscience being now brought over to join
with the solicitations of Godliness, Thought-
fid was fully resolved to cherish Serious Con-
sideration* in spite of all the clamour, rais-
ed by the other inmates of his house. In-
deed he determined to rid himself as soon
as possible of every one of them, and had

* When David thought on his ways, he began to
turn his feet unto God's testimonies. Psalm cxix. 59.
This is the state of mind which leads the thoughtful
sinner to inquiry meetings, and to the word of God,
and is clearly described in the next Chapter, Ed.

178 TRAVELS OF TRUE GODLINESS.

no doubt of immediate success — but lo !
on a sudden, new enemies rose up in his
house, and made strong opposition to the
admission of Godliness. Of this we shall
give an account in the next Chapter.

CHAPTER XII.

Thoughtful, though he had embraced Considera-
tion, and was resolved to receive Godliness into
his house, is hindered by Old-Man, Wilful- Will,
Carnal- Affections, and Apollyon. He is aided
by Laborious, but had not prevailed, had it not
been for another who came in to his assistance.

Thought fid, having with much joy and
gladness embraced Consideration, and over-
come the snares and impediments those adver-
saries (we mentioned before) laid in his way,
was now resolved to receive True Godliness,
and speedily close with Jesus Christ ; but all
on a sudden other enemies, that he had not
suspected to be in his house before, rose up,
and made strong opposition against his receiv-
ing this heavenly guest. These enemies were
Old-Man, Carnal- Affections, and Wilful-
Will, all stirred up by the envious prince
Apollyon. But though he was thus discourag-
ed by unexpected opposition, he found that he

180

TRAVELS OF

had, by the means of Consideration, and the
light of God's word, some new friends to help
and assist him ; their names were Conscience
and Enlightened-Understanding. Now Apoll-
yon being in great fear that Thoughtful, by
the help of Consideration, Conscience and En-
lightened Understanding, would embrace True
Godliness, rose up in great fury, and spoke to
the rest of the infernal host to this purpose :

Most mighty pow'rs, who once from heaven fell,
To raise this throne and monarchy in hell,
Bestir yourselves with speed, or all is gone,
For Thoughtful has almost the battle won.

All the powers of hell now combined to pre-
vent Thoughtful from receiving True Godli-
ness, and endeavoured to stir up Old-Man
and Carnal- Affections , to do what they could to
place his mind and thoughts on the perishing
things of this life. This put poor Thoughtful
to a stand. One while he was resolved to
open the door, but then suddenly his heart
was captivated with the pleasures and delights
of this life. This was because his affections
wTere not yet thoroughly changed, nor the evil
qualities of his soul removed ; for Old-Man
had grievously corrupted all his powers and

TRUE GODLINESS.

181

faculties, which Godliness (who with patience
waited still at his door) perceiving, asked him
what the matter was that he did not let him in.

Thoughtful answered, he was hindered by
a base adviser that he had in his house : upon
this, Godliness and he fell into serious dis-
course again.

Godli. Who is it, Thoughtful, that hinders
my being received 1

Thought. His name is Old-Man.

Godli. Ah ! he is my grand enemy, and
hath been nearly six thousand years. There
is not one in all the world, that has done more
wrong than he and his daughter, Carnal- Affec-
tions.

Thought. I find also Wilful-Will is utterly
against your admission : Lord, what will be-
come of me ? I know you are worthy of en-
tertainment ; and, oh ! who am I, that you
should come to be guest to such a vile and un-
worthy wretch !

Godli. Nay, Thoughtful, I do not stand
alone, but here are others waiting at thy door
to come in with me also, who are persons of
no mean quality.

Thought. Others ! pray who are they ?

182

TRAVELS OF

Godli. Why here is the eternal Jehovah,
with Jesus Christ, the Prince of the kings of
the earth, and the Holy Spirit, Rev. iii. 30.

Thought. Lord ! what shall I do ? O infi-
nite and admirable grace and condescension !
God and Jesus Christ, and the Holy Ghost,
at my door, and I not let them in ! Oh ! this
is amazing !

Godli. Moreover, I must tell thee; they
have been waiting here ever since I came
first to knock at thy door; and I so informed
thee; but I perceive thy memory proves false.
Thou art doubtless misled by that deceptive
Old-Man ; but if thou dost not open to me
soon, T shall leave thee, and these illustrious
guests will take their departure. Why dost
thou not lay Old-Man prostrate ? It is not
enough to cry, What, Lord, shall I do I but
thou must shake off Sloth, and like a brave and
courageous soul acquit thyself.

Thought. Alas ! what can 1 do ? This
Old-Man is too strong for me, and Wilful-Will
is very stubborn too ; I am unequal to them.

Godli. Why, I will tell thee ; there is one
in thy house that will help thee> if thou heark-
en to him.

Thought. What is his name, Sir ?

TRUE GODLINESS.

183

Godli. His name is Conscience.

Thought, Sir, I know him well ; he has,
since his eyes were opened, been a very good
friend to me : but for a great while he lay in
my house as one dead, and I found his eyes
almost put out by Old-Man ; but all that he
can do, is not sufficient without farther help.

Godli. Thou sayest right; thank Enlight-
ened Understanding for that. Consideration,
by bringing him to read and hear God's holy
word, opened his eyes also. But is there no
other friend of mine in thy house, who can
lend thee assistance in this time of need?

Thought. Alas ! Sir, whom have I else
that can do any thing for me ? for my house is
full of adversaries ; never was a cage fuller of
unclean and hateful birds.

Godli. Thou sayest right ; I believe thee,
poor Thoughtful; but see if thou canst not
find a friend that I dearly love, and have a
long time sought for.

Thought. Pray, Sir, who is that ? Tell me
his name.

Godli. His name is Endeavour, alias Labo-
rious. You cannot imagine, Thoughtful, what
great things he hath done: O! 1 love him
much ; he helped Noah to build the ark, and

184

TRAVELS OF

Jacob to get the blessing, and to wrestle with
the angel, and to prevail too ; and Solomon to
build the temple. Consideration, it is true,
caused David to think on his ways, but it was
Endeavour that turned his foot to keep God's
statutes. Consideration also brought the poor
prodigal to his right mind, but it was Endeav-
our that sent him home to his father's house :
it was he that made him find his feet, after
the Spirit of God had brought him to himself :
nay, I could tell thee, I have taught him to
get many a blessing by prayer. Who was it
that got the three loaves in the gospel 1 Was
it not the importunate Laborious 1 Was it
not he likewise that made the poor widow
prevail with the unjust judge to avenge her of
her adversary ? Nay, in a word, the promise
of God is made to him — " If you follow on to
know the Lord, then you shall knojy him."
It is this diligent person that makes men, with
God's blessing, rich ; I mean spiritually rich.
Now, what dost thou say, Thoughtful ? Canst
thou find my good friend Endeavour ?

Thought. Truly, Sir, now I think of it, I
hope I have found him ; but he has been here
but a little time, and has been too much neg-
lected by me : for I did not "strive to enter in
at the strait gate," till now. But I pray, where-

TRUE GODLINESS.

185

in will he be so useful to me 1 What are his
properties 1

Godli. Why, he commonly stirs up men to
open the door to me. He is a great enemy to
Sloth and Idleness ; he makes them rise be-
times in the morning to call upon God, and to
read his word, and search into it very diligent-
ly. He will make you incline your ear to
what Conscience says, and make you tremble
at his reproofs and accusations when you sin
against God, if you will take his counsel. He
will also cause you to go and hear sermons,
and not to sleep when you get there, nor
neglect nor slight convictions, nor be careless
and negligent in any duty ; and will help you
to labour after faith, and not to rest upon any
thing short of Christ.

Thought. O! Sir, this is the very friend
I want; and blessed be God I have found
him. I am resolved to make use of his help
and assistance continually.

Upon this he became very diligent in attend-
ing upon all the means of grace. Moreover,
by the help of Endeavour, he cut off some
one or two of the members of Old-Man, that
body of sin, and prayed morning and evening ;

a

186

TRAVELS OP

shunned all open prophaneness and scandal-
ous sins ; would not speak at random with his
tongue, nor neglect to hear one good sermon,
when an opportunity presented, and became
just in all his dealings with men. But now
Apollyon, by the treachery of Old-Man, raised
up another enemy which had almost undone
him insensibly. This was Self -Righteousness ,
a very great enemy to True Godliness. By
his influence Thoughtful was becoming quite
contented with himself, and began to forget
that he had not admitted True Godliness ; but
at last, he knocked again, and demanded in-
stant admittance.

Godli. What is the cause of this great
neglect ? What, shall I not be received ? O
what a long time have I stood at your door !
What is the difficulty now ?

Thought. Truly, Sir, I had concluded that
now the door was open, by the help of my good
friend Laborious, for I have done what he re-
quired of me.

Godli. No, no, Thoughtful, I am still kept
out. Wilful- Will arid Old-Man have beguil-
ed you, and let in another dangerous enemy,
whose name is Self -Righteousness. I cannot
enter till he be expelled and hated. This

TRUE GODLINESS.

187

was he that quite undid poor Legalist,
and will quite ruin you too, if you do not
take heed. 1 would not have you slight
Endeavour, but do not make an idol of him.
If you be found in your own righteousness,
you will be lost by your own unrighteousness ;
duties can never have too much of your dili-
gence, nor too little of your dependence. Not
the salt sea of thy own tears, but the red sea
of Christ's blood must wash away thy sins.
You must owe the life of your soul to the death
of your Saviour. If you have no better righte-
ousness than what is of your own providing,
you will meet with no higher happiness than
what is of your own deserving. You must take
up duties in point of performance, but lay them
all down again in point of dependence. There
is as much cause to fear for you now as there
ever was. What will you do?

Thought. Lord, help me ! what shall I do
indeed ? O ! how many are deceived, who
think it is an easy thing to be saved ! Surely
I shall never attain to a state of grace and true
conversion.

Upon this a melancholy and very dangerous
person, (called Despond) attacked him, and
almost prostrated him to the earth. Nay, I

188

TRAVELS OF

perceived, he fractured some of his bones,
wounding him so grievously, that he despaired
of life. Indeed, he was overwhelmed with
trouble ; and that which grieved him most of
all, was, to think, that all this time, not only
True Godliness, but Christ himself also wait-
ed at his door. Godliness, perceiving what a
deplorable condition he was in, spake to him
after this manner :

Godli. Poor Thoughtful, do not give way
to Apollyon, that prince of darkness ; for it is
he who hath stirred up that cruel enemy Des-
pond to take away thy life; that cruel destroy-
er hath sent many souls to hell. Come?
though thy own righteousness is worth nothings
being but like filthy rags, yet Christ's righte-
ousness is sufficient to cover thee, and his
blood to heal thy wounds. Your business is to
believe, viz. wholly to get out of yourself, and
rely upon Christ's all-sufficient merits ; and
know assuredly, that the very moment you
cast vourself, by a lively act of faith, upon
Jesus Christ, I shall enter your habitation.

O know, poor Tlioughtful, that Christ's
righteousness hath more worth in it to save
you, and raise you up to heaven, than your
own unrighteousness hath weight to cast you

TRUE GODLINESS.

189

down to hell. You say you are a great, and
hell deserving sinner ; but you can be but a
sinner, and Christ died for sinners ; and never
did any throw themselves by an act of true faith
upon him, but they were saved. He died for
the chief of sinners.* Do you not hear him say,
" Come unto me, all ye that labour and are
heavy laden, and I will give you rest 1" Matt,
xi. 28, 29.

Thought. O that I could believe ! My sins !
my sins !

No sooner had Godliness showed him what
it was to open the door, and laid before him
the necessity of union with Christ, and of faith
in him, but Apollyon, with the Old-Man, and
other bitter enemies, began to cause dreadful
commotions in his house ; for nothing doth
the devil fear more than true faith : and
Thoughtful found it yet very hard to be-
lieve, Wilful Will being stubborn and per-
verse. Apollyon, also tried his skill in

* Such as mourn for sin, and yet suppose their guilt
too great to be forgiven, should know that this thought
is a great sin. It is even making God a liar ! See 1
John v. 10, 11, and Heb. vii. 25. Whoever under this
trouble, reads seriously, will turn to these passages and
see them in their connexion. Ed.

190

TRAVELS OF

many other ways to undo him, so that he was
hard beset ; but when he saw none of those
ways were likely to succeed, he laid before
him the outward danger he would be in, if
True Godliness were embraced ; he told him,
he was likely to suffer great persecution, it
being the portion of all who entertained True
Godliness, insomuch that his very life might
be in danger. But Godliness comforted him
with many precious promises ; telling him also,
he had such a glorious retinue to attend him,
which he would bring into his house with him,
that he need not fear any difficulty, provided
he would but admit him ; and seeing he was
still unable to open the door, his enemies
being too strong for him, he told him, there
was one friend of his, whom, if he could pre-
vail with to come to his assistance, he would
soon make the way clear, and open the door.
Who is that? said Thoughtful, with great
earnestness mingled with joy. Godliness then
discovered immediately the excellency of his
person, and the nature of his operation, by
which he soon understood it was the Holy
Ghost. Upon this he was not a little delighted,
and presently cried out, as one whose life is
in danger, to God, to send the Holy Spirit

TRUE GODLINESS.

191

to assist him. "O Lord, the Holy Spirit^
teach me thy truth, and work in me to do thy
pleasure." Thus he cried, with the greatest
fervency, and presently there were strange
strugglings indeed (the Holy Spirit acting
upon all the faculties of his soul;) yea, such
a conflict as he never before met with. Judg-
ment in the combat behaved himself valiantly ;
Consideration was not wanting ; Conscience
laid on home blows, being backed by Endeav-
our ; and in the beginning of the combat, the
Holy Spirit c^me in, and with him Faith and
other attendants of Godliness ; then the door
flew open, and Godliness entered. Old-Man
hid himself. Wilful-Will submitted, and
became TlioughtfuVs very good servant. Car-
nal Affections changed their minds, and were
made heavenly ; and so abode, increasingly,
to his dying day.

True Godliness being now entered* into
his house, with his attendants, Thoughtful

*It will be seen that the conversion described in this
chapter, was not sudden and unaccountable — but that
the mind became gradually prepared and enlightened.
That sudden conversions do sometimes occur is indispu-
table, but they are rare — that is, such as are sudden in
all their circumstances. In point of fact, regeneration

192

TRAVELS OF

was not a little comforted. Now the retinue
of Godliness, who came in with him, were
these, viz. Newman, True Love, Humility,
Sobriety, Sincerity, Temperance, Self Clear-
ing, Faithful, Excellent-Knowledge, Blessed-
Experience, Godly-Zeal, Filial-Fear, Pre-
cious-Promises, Holy -Revenge, Vehement-De-
sire, Constant-Supplication, Spiritual-Indig-
nation, Christian-Courage, Sincere Aims and
Ends, Careful, Patience, Hospitality , Stabil-
ity, Charity, Liberality, Chastity, Purity,
Holy-Sympathy, Wake-Man, Watch-Well,
Peaceable, Harmless, Gentleness, Brotherly-
Kindness, and Love-All, besides several others
of like quality. These, as I formerly stated,
were all persons of noble birth, being the off-
spring of Heaven. I perceived also a most
glorious company with them ; and that you

must be instantaneous. There never can be a moment
in which a person is neither God's friend nor foe.
neither possessing grace, nor destitute of it. Godliness
enters the heart in an instant, though he may long
knock and teach. The exact time is far less frequently
known than is supposed, and is of little consequence to
be ascertained. We may more safely judge whether
godliness dwells in our heart, by examining whether
his blessed retinue be there, than by endeavouring to
assure ourselves how and when he entered. Ed.

TRUE GODLINESS.

193

may know what a happy man poor Thoughtful
now became, I shall inform you who they
were.

The first, was The Father of True Godliness ,
for he always dwells where he dwells, and'
abides with this his glorious and heavenly at-
tendant. Then the Lord Jesus Christ;
which brought that word to my remembrance,
" If any man love me, he will keep my words,
and my Father will love him, and we will come
unto him, and make our abode with him.J?
John xiv. 23. Also the other words, " I will
come in to him, and sup with him, and he with
me," Rev. iii. 20. 2 Tim. i. 14. Also, The
Holy Spirit, for he is said to dwell in us ; and
besides these, there was, Union. Reconcilia-
tion. Justification. Acceptation. Communion
with the Father and Son. Adoption, Par-
don of Sin. The Image of God. Peace of
Conscience. Joy in the Holy Ghost. Free
Access to the Throne of Grace. A Place in
the heavenly Family. Fellowship with Saints.
The earnest Sealing of the Spirit. Increase
of Grace. The Attendance of an innumera-
ble Company of Angels.

But lo! I looked, and afar off I espied
another glorious train following, in the midst
R

194

TRAVELS OF

of which I plainly discerned, amongst others,
(whose glory was so great I could not be-
hold them,) Immortality , Incorruption, Per-
fection, Glorious Victory, Heavenly Triumph,
the Beatifical Vision, Rivers of Pleasures, the
Tree of Life, the King in his Beauty, a
white Throne, 31ansions of Glory, the Holy
City, New Jerusalem, a Crown of Righteous-
ness, and 3Iillions of glorified saints coming
amongst the holy Cherubim and Seraphim,
and all the Host of Heaven, with palms and
harps in their hands, singing Hallelujah to
God and the Lamb. They made such melody,
that it was sufficient to ravish the soul in such
a manner, as to leave no heart nor spirit in us
for the empty objects of this world.

Now the two first glorious companies who
attended True Godliness here, entered with
him immediately, and the other glories
Thoughtful was sure of possessing after being
faithful until death, so that he was wonderful-
ly fortified against all domestic commotions^
or foreign approaching dangers. He could
not indeed, but expect new troubles would be
raised against him, both from within and with-
out ; and so indeed it suddenly came to pass,
for Apollyon, the prince of darkness, first
raised up all his scattered forces which still

TRUE GODLINESS.

195

remained within, and lurked in secure corners
of his house. Old-Man, though he was dan-
gerously wounded, and lay bleeding, and
though Holy Revenge had a strict command
to kill him, he did not presently do it, by which
means it happened, that in a little time he
seemed to revive again ; which was a great
grief to him, and a hinderance also to True
Godliness. And the worst was, this inward
corruption, alias, Old-Man, dims Body of Sin,
getting too great power by the treachery of
Apollyon, Prince of darkness, so laid before
him his manifold evils, and remissness in holy
duties, as to persuade him that he harboured
an enemy of True Godliness, named Hypoc-
risy, and that he wTas likely, upon that ac-
count, to lose all his hopes here, and that hap-
piness of which Godliness assured him here-
after. But, as the Lord had ordered it, Self-
Clearing, by the help of Conscience, made it ap-
parent to him, that Hypocrisy was not con-
cealed in his house, nor in the least counte-
nanced by him. For, first, they proved that
he had a hatred of all iniquity, and did not
allow of, nor countenance any sin whatsoever,
by the aid of Spiritual-Indignation. And
secondly, that there was no one duty which

196

TRAVELS OF

he was convinced of, but he readily submitted
to it by the help of New- Obedience. Thirdly,
That he was peculiarly careful of, and had
dway (by the help of Christian Watch-welt)
kept a strict eye over Mrs. Heart, whom he
most of all mistrusted, and had a great jeal-
ousy of. Fourthly, That he rested not upon
the external performance of any duty, but did
all to the praise and glory of God, by the help
of True-Love. Fifthly, That he was the same
continually in private which he was in public,
by the assistance of Filial-Fear. Sixthly,
And that also he gave, according to his ability,
at all times, to Theology (Christ's minister)
and to the poor saints ; the one by the aid of
New- Obedience, Bounty, Liberality , and God-
ly-Zeal, and the other by the help of Chris-
tian-Charity. Seventhly, That he did nothing
to be seen of men, or for the sake of Vain-
Glory, by the directions of Holy -Ends and
Aims, and by the power of Heavenly New-Man,
Eighthly, That he was always constant in his
love* to, and his esteem of True Godliness, be-
ing as much for the work of Godliness, as for
the wages, by the assistance of Faithful.
Ninthly, That he did not inordinately love,
nor set his affections upon, the things of this

TRUE GODLINESS.

197

life, by the help of Temperance and Sobriety.
Tenthly, That he laboured to live a spotless life,
being taught so to do by Purity. Eleventhly,
That he bore up valiantly in the profession of
the gospel, not being ashamed nor afraid to
own Jesus Christ before men, by the means of
Stability and Christian-Courage. Twelfthly,
That he did not faint under afflictions and trials,
by the help of Blessed-Experience, Patience,
and Precious-Promises. Thirteenthly, And
that he was kept from being corrupted in prin»
ciple, or led into error, by the means of Excel*
lent-Knowledge*

Now Conscience and Self-Clearing having
thus freed Thoughtful from the false charge a-
bout harbouring Hypocrisy, he perceived what
excellent advantage he had, and should receive
by Godliness1 noble retinue; and hereupon
he fell so in love with them, that he never
would go any where, nor perform any service
without their company ; which Apollyon per-

* As young Christians are frequently assaulted with
fears lest they are after all only deceiving and being
deceived, it is of great importance to have the evidences
of sincerity well understood. Let them ponder on these
thirteen marks of true grace. Old professors, also,
should often study them closely. Ed,

198 TRAVELS OP

ceiving, knew it was in vain to assault him any
more in that way; but being filled with rage
and malice against him, he raised up mighty
forces and powers upon him from without.
He stirred up many of the base sort to abuse
him, amongst which were these following;
Hate-good, Time-Server, Pride, Out-Side,
Riot, Ignorance, Hard-Heart, Scoffer, Please-
All, Love-Lust, Giddy-Head, Rob-Saint,
Temporizer, Idolator, Avarice, Shameless,
High-Minded, Seared-Conscience; who, with
many more of like sort, compassed him about
like bees, mis-called and abused him in a
cruel and unmerciful manner, which made
him anxiously inquire what the cause should
be ; but at last he perceived the ground and
reason of it was only because he had receiv-
ed True Godliness .

Remembering that word of Jesus Christ,
" Marvel not if the world hate you ;" and that
word, " They shall say all manner of evil
against you falsely for my name sake;" with
the saying of the apostle, " And all that will
live godly in Christ Jesus, shall suffer persecu-
tion ;" he saw that nothing could be expected
but that these fellows would distress him.
Though by the help he had from Godliness*

TRUE GODLINESS.

199

glorious retinue, he was supported and estab-
lished in the ways of grace and true holiness,
yet he was somewhat disquieted in his mind.
He now began to think he must remove from
these tormentors. He wondered they should
so perplex him, and felt sure, were he to
change his condition and manner of living, he
should certainly escape their annoyance and
serve God with more pleasure and advantage.
What was now essential to his peace was, to
be associated with Christian Contentment,

CHAPTER XIII.

Thoughtful, meeting with his Friend Contentment.
and finding now nothing wanting in order to
the making of his Life siveet and comfortable,
sung Hallelujahs, Hymns of Praise and Thanks-
giving to God and the Lamb.

Thoughtful Christian, for so now we must
call him, notwithstanding all the high and
unutterable blessings, riches, and honour, he
had acquired by embracing True Godliness,
became sad and melancholy, by perceiving
not only the great distresses and troubles
which his family were like to meet with in this
world, but also what unsettled, and unhappy
days, he was fallen into, and of the abounding
evils and horrid blasphemies which he wit-
nessed wherever he came. Godliness, how-
ever, informed him of a person named Con-
tentment, whom he saw he had not yet found ;
and remarked, that if he could but acquire
him for an associate, his mind would remain

TRAVELS OF TRUE GODLINESS. 201

sweetly settled and composed, and that he would
enjoy all imaginable calmness of soul, and be
delivered from all anxious thoughts, and un-
dergo crosses and harsh accidents with equan-
imity and acquiescence of spirit ; wholly sub-
mitting unto, and being fully satisfied with,
the divine disposal. Now, this glorious, noble.,
and renowned personage, Contentment, had
been, it seems, travelling from place to place^
like a poor pilgrim, as True Godliness had
done, seeking a fit resting place, but could
find none. He had been to visit Riches, but
was not admitted ; and Poverty also, but found
no lodging there ; with Youth he could find
no abode, and Old-Age was a stranger to him ;
Pleasure, could give him no entertainment;
Honours were forced to say, we 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 he found there was no
abiding with them neither. Thoughtful now
hearing that he was accustomed to dwell where
Godliness took up his lodging, sent presently
his old friend Consideration to seek for him,
and by the providence of God, it was not long
before he was found. For the information of

202

TRAVELS OF

my thinking reader, I shall show how Consid-
eration, by the assistance of Faith, met with
him, and brought him home to Thoughtful
Christian, and made him his fixed companion.

First, Consideration led him forth to ponder
upon the divine attributes, providences, and
promises, and taught him to confide cheerfully
in the infinite power, wisdom, holiness, mercy,
goodness, truth, and faithfulness of God.

Secondly, He stirred him up to seek for Con-
tentment, by observing his present state and
condition. What, saith he, hath God done
for thee ! Thou wast in the gall of bitter-
ness,^ and bond of iniquity, and God hath
brought thee out, and yet not content ! Thou
wast a child of wrath, and now art a child of
<rod, yet not content ! Hast thou God for
thy God, Christ for thy Saviour, the Holy
Spirit for thy Comforter, and yet not content !
Nay, doth God, Christ, and the Holy Spirit
dwell with thee, and yet not content ! Hast
Ihou received True Godliness' glorious retinue
into thy house, to abide with thee, to enrich
thee, to strengthen thee, to comfort thee, and
make thy life sweet to thee, and yet not con-
tent ! Are thy sins pardoned, thy soul justifi-
ed— hast thou union and communion with the

TRUE GODLINESS.

203

Father and Son, and yet not content ! Is
thy name written in the Book of Life ! Art
thou an heir of a crown and a kingdom that
fadeth not away, and yet not content ! Nay,
let me tell thee, all these things, and many
more, are absolutely thine with Contentment.
Come, art thou willing to possess them, to
make them thine own, and enjoy them forever 1
If thou wouldst be sure of them, then get Con-
tentment to dwell with thee ; for " Godliness
with contentment is great gain," 1 Tim. vi. 6.
It doth not say, Godliness without Contentment ,
but with Contentment. This glorious prince
will put thee into the present possession of all
true happiness, and wilt thou not resolve to
give him a residence in thy house ?

Thirdly, Ponder upon the excellency of Con-
tentment ; for a saint never looks like him-
self, or acts like a person of rank and qual-
ity, who hath received so many glorious and
excellent qualities and privileges, but when in
all conditions he is therewith content. .

Fourthly, Ponder, saith Consideration, upon
the evils of Discontent. Oh ! what dishon-
our doth it bring to God ! what reproach to
True Godliness ! and what great wrong to
thy own soul !

204

TRAVELS OF

Fifthly, It is below thy Christian relation,
to be discontent. It was the speech of Jonadab
to Anion, " Why art thou, being a king's son,
lean from day to day ?" But that was for a
wicked cause ; he saw his spirit was troubled,
for otherwise he was healthful enough. It is
below 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
to an earthly king ; and thou art the King's son
of heaven and earth, and yet not content! 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 ! It is
below thy relation to the Holy Ghost. Is he
thy comforter, guide, witness, strength, and
art thou not content ! It is below thy relation
to the holy angels who are thy guard, thy at-
tendants, thy friends, thy watch-men ! hast
thou millions of those glorious spirits to min-
ister to thee, to fight for thee, keep thee in all
thy ways, and yet not content! It is below
thy relation to the saints and heavenly family.
Art thou brought home to sit down with them,
to partake of all the sacred privileges of God's
house with them, and to have a share in all

TRUE GODLINESS.

205

their prayers, and yet not content ! It is bel-
low the high and sovereign dignity thou art
raised to. Art thou born from above, a prince,
a favourite of heaven, an heir of both worlds,
and yet not content !

Lastly, Consider, all thy afflictions, troubles,
and sorrows are nothing, in comparison of
what other saints have met with ; nay, to those
Jesus Christ met with himself for thy sake,
and art thou not content ! Besides, are they
not less than thy sins deserve ? Nay, all those
hard things thou meetest with, God intended
to work for thy good. All the bitter things
thou art ever like to meet with, may be in this
world nothing but sweet hereafter, and yet not
content ! All thy troubles will soon be gone,
they are but for a moment ; besides, they are
intermixed with much sweet, and yet not con-
tent !

No sooner had Consideration laid all these
things and many other of the like nature be-
fore him, but lo ! to his joy, Contentment came
in, and was immediately welcomed by Godli-
ness1 heavenly retinue ; yea, it cannot be im-
agined what rejoicing there was now in poor
Thoughtful' s house; it would have diffused
joy through every benevolent mind, to see how

206 TRAVELS OF TRUE GODLINESS.

the scattered powers of the enemy were forced
to fly into concealment. Apollyon himself
was forced to withdraw ; Despond was vanish*
ed ; Disquiet and Murmur could find no place.
Oh ! this was to him the joyful day of days.

Now that blessed Contentment was fairly
settled in the house, he with the kind retinue
which Godliness had brought in before,, soon
began to set the affairs of Thoughtful in order.
Constant Supplication proved himself an ex-
cellent help. Careful, Hospitality , Holy
Sympathy, Love-All, and others contributed
to secure the respect of all his neighbours.
His residence in the town of Religion proved
a public blessing; and so long as my knowl-
edge of him continued, he remained happy and
prosperous, ever blessing the day he became
acquainted with True Godliness, and em-
ployed much of his time in thanksgiving and
praise to God and the Lamb.

INDEX.

Page

Preface, - 3

To the Reader, 5

Memoir of the Author, - 7

CHAPTER I.
What True Godliness is— His Origin and Antiquity, 27

CHAPTER II.
The chief Enemies of Godliness,. - 42

CHAPTER III.
Godlinessj having received a Commission to travel,
and visit the Children of Men, comes to a certain
Town on the Confines of Babylon, where Riches
dwelt. His Usage and Treatment there, - 44

CHAPTER IV.
Godliness, in his Travels, came to a Cottage, where
dwelt one called Poverty, with whom he ear-
nestly desired to make his Abode, but was denied

Entertainment, 79

CHAPTER V.
Godliness applies to Youth, who pleads various Ex-
cuses, and at last utterly declines receiving him
at present, - 100

CHAPTER VI.
Godliness at the Door of Old-Age ; the Reasons
why he refused to entertain him, - - 109

CHAPTER VII.

True Godliness, after this, travelled towards the
city J erusalem, near to which was a small village
called Religion, in which dwelt Mr. Legalist, at
whose door he knocked. The cause why he did
not entertain him, ----- 117

S08

INDEX,

CHAPTER VIIL
Godliness encounters a Man of strange Counte-
nance, who it appears was an Antinomian, 125

CHAPTER IX.
Godliness came to Mr. Formalist's door, who bid
him very welcome ; but he suspecting his Integ-
rity, and that he harboured divers grand Enemies
of his, particularly one Hypocrisy, hesitated to go
in. How Hypocrisy came to be discovered.
Formalist at last refused to entertain True Godli-
ness, - 128

CHAPTER X.
Godliness, travelling farther into the Town, (called
Religion,) saw many People who had been great
Professors, retiring from the Town as fast as
they could. In the Discourse he had with one
of them, the nature and danger of Apostacy is de-
scribed, * 142

CHAPTER XI.
Godliness, coming to ThoughtfuPs house, found
there his friend Consideration whom he had a
long time sought for. The great opposition Con-
sideration met with, 151

CHAPTER XII.
Thoughtful, though he had embraced Considera-
tion, and was resolved to receive Godliness into
his house, is hindered by Old-Man, Wilful-Will,
Carnal-Affections, and Apollyon. He is aided by
Laborious, but had not prevailed had it not been
for another who came in to his assistance, 179

CHAPTER XIII.
Thoughtful, meeting with his friend Contentment,
and finding now nothing wanting in order to the
making of his Life sweet and comfortable, sang
Hallelujahs, Hymns of Praise, and Thanksgiving
to God and the Lamb, - - - 200

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