This book made available by the Internet Archive.

THE

TRAVELS TRUE OODLINESS.

CHAP. I,

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

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

jg wnE TKATILS 07

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

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

*rRUfi GODLINESS, T

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

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

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

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

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

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

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

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

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

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

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

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

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

human artifice to paint or ordain him, or anyways to illustrate or set off his beauty, and sweet comeliness of his 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, more than needs, or might be spared, so every line and lineament, veins, nerves, and sinews of him are in such an exact and admirable order placed, that to his beauty-there can be no addition. Every one therefore that goes about to take from, add to, or alter any thing, touching the form of True Godliness, mars instead of making, and defiles instead of beautifying. Besides, God hath strictly forbid any thing of this nature to be done : no man is to set up his post by the Lord's post. Add thou not unto his ivord^ lest he refiro-ue thee, and thou be found a liar. Prov. XXX. 6. viz. by fathering that upon God which is none of his. Do not the papist& call thjose superstitious and vain ceremonies used in their church, by the name of God's worship ? And v/hatis this legs than the putting a lie upon him ? Besides, it reflects upon the wisdom of God, to attempt to change or ^ter any thing of the form of Godliness, a& if he did not know best how, and in what B

1.

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

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

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

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

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

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

I'RUE GODLINESS." lY

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

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

years ; for so long they abode tog'ether on earth, ana now dwell together with the Fa* ther of True GodUness, and his only begot^ ten Son in Heaven. Some time after, this great Prince (for so they are all made ^yho entertainTrue Godliness) was carried to Heaven, R sad disaster befel the world (I mean the enemies of Godliness); for j^o it was, that cursed monster and offspring of Hell, viz. Vice, finding such great favor with the men of that generation, they delighting in nothing more than in sin and wickedness, hatting God and his true and lovely offspring Godlinessjitprovokcdhim to take vengeance upon them, and utterly to destroy them from off the esirth; and this was done by a fearful and wnazing- iiood of water. Now this heavy judgment was brought, I say, upon the men of that generation, for their slighting-, neglecting, and basely contemning of Godliness; and sad it was to consider how generally men xvere'at that time out of love with him, for there was not one in ten thousand but hated him, and loved Vice and Ungodliness far better than him : nay, to tell you plainly, there was but one man in all the world, who was an eminent lover of this noble and high-born Prince, Godliness, and Ms name was A^aah j though it is not to be

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

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

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

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

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

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

CHAP, IL

Shelving ivho the cjiemies of Godliness are.

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

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

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

4. The JVoi^Id.

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

the eursed emissaries and servants of those grand adversaries of True Godliness, some of which, many are ready to entertain as friends, not suspecting the fatal danger they are in thereby ; I shall, upon this, therefore give you an account ef a few of them, and tell you their names. The first I shall begin with, is Unbelief, a very dangerous fellow. 2. Pride. 3. Vaui-glory. 4. Formality. 5. Hypocrisy. 6. Oppression. 7. Heresy. 8. Superstitron. 9. Idolatry, er Papistry. 10. Prosperity. 11. Persecution. 1% Ignorance. 13. Blind-Zeal. 14. Vain-Hope. 15. Sloth or Idleness. 16. Covet-ousness. 17. Old-Custom. 18. Evil-Example. 19. Self-Righteousness. 20. Presumption. 31. Despair. 22. Slavish-Fear. 23. Sensual Pleasure, and 24. Apostacy :—with many others of like quality, too tedious here to reckon up ; but my mentioning the nam«s of these, you may easily discern who and what the others are, who with their attendants are all implacable enemies to True Godliness, and as mucih as iji them lies, endeavor to hinder his being entertained \yhercsoever he comes, as you will find in the ensuing history of his Travels. Now, thg reason why True Godliness hath so many enemies, I had . thought to have shewed in this place ; but-C

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

CHAP. III.

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

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

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

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

SS a'HE TEATELS OP

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

C 2

^ THE TRAVELS OF

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

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

Ric/ics. Wh3itis your name ?

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

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

rsRVt. GODLIKES&. Si

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

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

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

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

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

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

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

TRTT* «0DLINES8. ^^

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

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

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

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

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

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

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

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

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

S^ THE Travels of

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

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

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

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

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

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

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

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

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

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

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

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

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

Sir Worldly Wisdom. Mr. Riches^ \.hQ ccunsel which my brother hath given is very good ; besure you are never led by the dictates of your steward Conscience, to expose yourself to any loss or reproach for religion. AiA what is religion, but to live an honest and sober iife : to fear God, honor the King, say our prayers, and pay our debts ? but I have just now tho't of a way that will do : you've a great estate, pray get another servant into your liouse, keep a chaplain in your family ; this done, you'll find all will be well, and you'll hear no more complaints from within nor without ; for you will be taken by all your servants, jiud others too, for a very godly ii^an : neither

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

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

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

THE TRAVELS OF

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

(^odlL Well Bic/ies, I see now very clearly you did but flatter me when you bcg-an to hearken to your poor steward, Conscience^ \r\ order to the letting me into your house ; for it is very plain, yeu are grown far worse than before, and have blinded his eyes, by entertaining another, who calls himself by my name, instead of me : but before I do depart I will shew you the great danger you are in, and the cause of it. ' The truth is, you have got such a crew of loose, base and deceitful servants, that they will utterly undo you, and luring upon you the thee eternal ruin of your poor soul, which I designed, by coming to you, to save and make happy for ever : for indeed, (whether you believe it or no) there was never anyone'who entertained those graceless villains, the enemies of God, but were pined by them at last; nay, and not only eternally hereafter in the world to come, but many Umes outwardly in this world: therefore I jadvJse you to do what you can to get rid of ^hem, and I will help you to far better «^.r-vants in their stead. For first of all, can you think it will be safe for you to keep Presump-^ Hon in your house since there is scarce a more deceitful and bloody wretch in tlie world ? How many thousands of poor souls hath he Impudently ^e^troyed, by causing them to

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

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

say, that Unless a man deny himself-, he cannot be my disciple^ 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 for ever.

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

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

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

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

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

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

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

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

Moreover, if you will not chuse to become a fool in the esteem of carnal men,you can never be truly wise. See 1 Cor. iii, 18. "If any man among you seemeth to be wise in this world, let him become a fool that he may be wise." Let the wise men of reason account you a fool ; if you are spiritually v.'isc, wise unto salvation, matter not how you are called and censured by such whom Satan has blinded. Doth not the apostle say, " 1 aat th'-. vrorld by wisdom knew not God,"

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

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

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

y/hen you _

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

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

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

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

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

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

As concerning Pride, whom you entertain and hug in your bosom as a sweet and

^ THE TRAVELS ©F

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

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

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

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

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

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 a-gamsthim. Moreover, I can scarcely ever get one foot into any rich man's housQ thro' ills means ; it is he and his companions who keep me out : he hatli, through his hard heartedness, almost famished to death all the poor, both in city and country; and hath also of late very near betrayed my whole interest that I have in the world, into the enemy shands: he hath also grievously corrupted many who profess kindness to me, by incumbering their minds so with the aftairs of this life, that they cannot find the way to the «:hurch. When they should be hearing God's word, he forces them to abide in their shops; nor will he suffer many of them jto take a little time to pray in their families, nor in their closets : he has also exposed iiianyof my poor ministers to many great straights and necessities, by wliich means their heads have been so filled with the cares of this life, that they have been out of capacity to preach the gospel as they ought to preach it ; nor can they get such helps that 8^e necessary, and all along pf bin:). Nay

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

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

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

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

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

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

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

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

Riches. Will you not leave youf {^rating T You would undo me; you are called Godli* ness ; but that is not yo«r name : you are, •i understand a factious fellow,and your name is SiubornesS) alias SmgiUarity^ alias SecU" tioTiy one may know what you are by the many names you go by. Know you therefore, friend, that I have received the Triic Godliness already, and him I will keep. He is indeed an honorable person, one whom great men love, and is in favor with the princes of the earth : but as for you, I see no encouragement for any body to respect you ; for as most people in all nations speak against you, and hate you, so you would, I know soon spoil all my joys, and bring nothing but sorrow and fear along with you, should I entertain you. I must not so much as tell a lye for my advantage, but you would threaten me with Hell and damnation ; nor go to a tavern, and by chai¥:o be drunk, and let now and then an oath fly, but you would stir up my steward Conscience: to fall upon me, and use me unmercifully (but I praise God I am rid of him ;) nay, and if I should not give to the poor according to your humour, I should soon be censured and condemned by you as a wicked person ; yea, ami every sweet, pleasant and beloved luftt>

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

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

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

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

TRUE «ODLINEaS. j61

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

CHAP. IV.

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

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

€2 THE TRAVELS OP

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

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

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

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

Poverty. Who is at my door ^

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

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

Gddlt. I want a lodging.

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

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

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

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

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

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

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

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

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

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

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

TRUE GODLIWESS, %7

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

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

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

Fov. I cannot read. Sir.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wasteful told him, that True Godliness, if entertained, would not suffer him to buy such good pieces of beef, mutton, Sec. as he was able to pay for them ; and that he would not suffer him to go any more to merry meetings, and carouse it amongst good fellows at the alehouse, nor recreate him iclf at cards, bowls, nine-pins and othej* sports, for money on holidays : and that he must be content with such mean cloaths and fare as he had got, and never lose a day's work to gratify the lusts of the flesh ; and that also he must change hi^ company; which particularly was grievous for Poverty to hear.

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

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

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

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

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

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

m

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

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

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

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

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

shall enter into the. kingdom of God. I Corinthians, vi. 10.

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

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

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

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

G i

-m

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

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

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

He haB even eat up thy very spirits, and

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

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

And now in the last place, let me speak a

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

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

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

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

their words generally believed. If another, comes in his own name (saith Jesus Christ) him you will receive. John r. 43. The reason is easily discerned, Because they sooth the fie0file in their sins. 1 Kinejs xxii. 13, 22. Alas ! do not you see how Counterfeit Godliness gives liberty to men to please their sensual and brutish lusts,,teaching an easier way to Heaven than ever I did, or can ; for I always taught, as at this day, the doctrine of Self denial, Mark viii. 34. The necessity of Faith in Christ, regeneration and mortification of sia. &c. John iii. 5.

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

lykircily, What though Riches hath 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

TRUI GODLINESS. &^

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

THE TRAVELS* OF

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

But notwithstanding all that Godlinesa could say. Poverty would not give way to him, but began to give him reviling words, saying, .He was born a gentleman^tho he ivasfallen to decay ; and that he 'would not suffer duch tU' mults at his door : for it seems while G«d-iiness was praying and pressing for entertainment, one Persecution^ th« ofispring of Adam's eldest son Cain, Gen. iv. 3. had raised abundancG of wicked fellows together, to drive Godliness away from Poverty's door: so by the opposition within doors and without. Godliness found no lodging there neither; yea, and escaped not vathout many bitter threatenings, cursings and sad blasphe-

TRUE GODLINESS. t-'

mous words. Now, one reason why Riche* and Poverty did not receive True Godliness, was, because Consideration dwelt with neither of them, who being a grave counsellor, might possibly have given them better advice, than to deny entertainment to so sweet a friendt Godliness, after this) began to be at a stand which way to traveinext; but Hearing of one Youth, who lived not far off; he resolve ed to see whetlier he might not get a dwelling witL him, because he was one that his co?7i^ mission particularly directed him to visit.

CHAP. V.

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

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

^/

THE TRAVELS Of

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

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

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

TUUHf GODLINESS,

sr

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

gg/ THE TUAVELS OF

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

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

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

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

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

Godl, Why, would you have a part in the

TRUE GdDLINfigg. §0

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

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

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

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

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

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

A

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

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

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

Youth. Sir, pray speak no more ; I have

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

Godl, Wild oats indeed ? Come, let me

persuade you to sow ho more of them, for it

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

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

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

sow to the spirit. And now 1 will tell you

what a kind of crop you will have at harvest

by sowing that cursed seed, which you call

>vildoatSjUnlessby repent^biicfc- you pluck them

^U pp again.

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

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

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

/

§5 TftE tmAVELS ot

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

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

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

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

Godl. Nay, pray be not offended with me. 1 seek your profit; I will do you no wrong : you shall not lose any thing by me, if you will let mc have lodging with you, though possibly you may lose something for my sake, but if you do, I will repay you again an hundred-fold in this world, Mat. 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 wiU entertain me. 1 Cor. i. 26. it is nbt 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 a factious, restless and seditious fellow. Acts xxiv. 25. And this is the reason why I am so slighted and contemned.

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

/

./

94 / tHE, TRAVELS OF

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

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

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

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

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

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

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

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

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

Upon this the young; GftlJanj: was in ^

^.,

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

self, to gratify his own sensual and luxurious appetite.

C H A P. VI.

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

GODLINESS being rejected both by Rich-* es, Poverty and Youth, resolve-d to sqc tvhether he might not be entertained by a certain decripid and feeble person, called Old^Age^ concluding with himself, that it was very probable that his dear friend Consideration (whom he had a long time sought for) might lodge in his house : for, said he, surely 075^/07n, though he dwell not withi??cAe*, Poverty nov Fow^/i, yet doubtless he doth with the Aged. Job xxxii. 7. And therefore made directly up to his door, where he knocked and called a considerable time without any answer, but at last Old-Age enquired who was at his^ door ?

Old'Age. Who art thou ?

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

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

THE TSRAVELS OF

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

ties : pray come another time ; do ' -<

blue me.

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

you put me off ? I was formerly at} r

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

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

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

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

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

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

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

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

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

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

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

GodU Father Old^Jge^ it gricYCS me to

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

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

This is the day of God's long-suffering, but quickly will come the day of your long-sufferings ; 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 abundance of sorrov/ left )\ini to perish in his sins,.

CHAP. VII.

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

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

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

Legal. Who is at my door ?

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

Legal. What is your numc ?

ClodU Sir, my name is True Godliness.

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

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

Legal. What, do not I know True Godliness ? This is strange ! Do not you and I converse together every day ?

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

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

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

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

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

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

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

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

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

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

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

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

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

Legal. How do you make that appear ?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP VIIL

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

Qodlmess ^ JTHAT are you, Sir '

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

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

lU THE TRAVELS O?

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

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

Ofjdl. What righteousness. Sir, are you for ?

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

Goal. What is that Evangelical Righteousness you speak of ?

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

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

TRUE GODLINESS. J IS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

l-RUE GODLINEftS. U^

also personally and actually when they per* souallydid exist?

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

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

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

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

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

tRUE GODLINESS. li?!

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

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

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

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

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

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

Friend I deny iaith to be any cause or con-

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

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

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

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

What, though believers, as to vindicative

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

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

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

. L 2

W Ml^.

CHAP. IX.

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

GODLINES'S werft a little farther into the town of Religion, but he espied a great number of people hasting out as fast as they could go; nay,he observed some of tiicm "an, though others of them went very softly. At first he wondered what the matter wus, l>ecausc the town was a little before looked upon to be a very safe and honorable place to dwell in, as any in all the country, and had as great and glorious privileges belonging to it ; but upon enquiry, he was told, there was a number of lions, evening wolves, and other evil beasts (which hud for a Jong time been shut up in their dens) getinj^out, and they having a great while been kept without prey, they were afraid they should be lorn in pieces : but he observing which way they went, was the niore amazed ; for he perceived plainly they all steered thcircourse directly towards the grea^ city BabyIoii|

thue godliness.

127

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

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

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

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

Godt. Why must you ? Is there a necessity laid upon you to quit this place, this honorable town Religion ?

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

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

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

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

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

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

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

UO ITHE TRAVELS OP

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

jifiost. I dare not. Sir, at present.

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

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

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

Godl. Adieu then, poor deceived soul !

Away he went as fust as he could go, towards the great city Babylon.

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

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

is He. J

135 TH£ T&AVSLS 0¥

parewell, farewell, thou monster of mankind I

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

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

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

A ground to hope repentance he may meet,

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

Can any man on earth e'er come to be

A full, compleat,and justepUome

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

Who turns his back on Christ, to Babel flieS)

He unto falshood cleaves, the truth denies.

CHAP. X,

Shewing how Thoughtful meeting with his dearFricnd Conientment.^ iiudinj^now nothing wanting in order to the makiii^ his Life sweet and comfortable here, and eternally happy hereafter, sang Hallelujahs, Hyinm of Praise and Thanksgiving' to God and the iMjnb,

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

Tvill/E eoBLLNJJSS. lot

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

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

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

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

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

no THE TRAVELS Of

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

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

FoUTthlij^ Ponder saith Consideration^ upon the evils of Discontent .' Oh what dishonor doth it bring unto God ! what reproach to True Godliness I and what great wrong ta thy own soul ?

Fifthly. It is-below thy Christian relation, saith Consideration, to be discontent; it was tiie sT>t;ech of Jonadab ,to Aman, Why art tiior., Lcing a king's son, lean from day to' day ? But that was (as one observes) for a wicked c:vuse : he saw his spirit was troubled for otherwise he was fat enough. It is 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 <.o an earthy king ; and thou art the King's i.QU 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 1 It is below thy relation to the Holy Ghost : Is lie thy comforter, guide, witness, strength, and art thou net content I It isbelowthy relation to the holy angels, who are thy guard, thy attendants, thy friend8,thy watchmen, hast thou millions of those g-lorious spirits to minister to thee, to fig-ht for thee, keep thee in all thy ways, and yet not content 1 It is below thy relation to the saints and heavenly family i art thou brought home to sit down with them, to partake of all tho sacred privileges of God's house with them, and not hare a share in all thy prayers, and yet not content ! It is below the high and sovereign digRity thou art raised to : art thou born from above, a prince, a favorite of Heaven, an heir of both worlds, and yet not content!

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

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

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

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

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

A Sweet HYMN of Praise.

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

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

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

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

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

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

F I M I Bv

/

SEP 2 6 1938