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


\\( ' 


L : THE- 


O F 


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

In an afit and pleasing Ai;LEGORY. 

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

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

By benjamin REACH. 






«, DUNCE ^ PRIK7. 


small histories published 
By evert DUYCKINCK. 

History of Algiers. 

Andre's Narrative. 

Bunyan's Grace Abounding;. 

Barron Trenck. 

Black Bird, a song-book» 

Burrough's Life. 

Book of Knowledge. 

Cynthia, a Novel. 

Columbus* Voyages. 

Coopers History of N. America* 

Dream Dictionary. 

^sops Fables. 

French Convert. 

Farmer's Daughter. 

Life of Paul Jones, 

Letter Writer. 

History of Witches. 

Noble Slaves. 

CEconnomy of Life. 

patriot's Monitor. 

Russel's Sermons. 

Slnbad the Sailer. 

Journey to Jarusalem. 

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




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

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

jg wnE TKATILS 07 

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

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


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

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

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


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

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


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

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

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

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

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


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

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

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


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



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

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


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

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


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

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


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


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

i^RUE «OBLINESfl. is 

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


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

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


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


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

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


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



Shelving ivho the cjiemies of Godliness are. 

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

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

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

4. The JVoi^Id. 

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

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


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


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

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


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

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


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


C 2 


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

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

Ric/ics. Wh3itis your name ? 

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

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


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


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

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

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

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

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

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

TRTT* «0DLINES8. ^^ 

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

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

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


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

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

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

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


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

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

S^ THE Travels of 

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

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

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


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


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

•fiuE GODLINESS. 39 

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

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


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

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

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

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


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


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

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


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

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

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



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


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


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

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


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

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

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


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

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

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

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

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


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

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

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


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

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

y/hen you _ 

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

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

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


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

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

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

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


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

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


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

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

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

04> rjrji^ TKAVKLS 0.1< 

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


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


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

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

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

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


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

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

Godli. Sir, St. Paul did not take advice of 
those two shallow, depraved, degraded coun- 
sellors ; 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 there- 
fore, friend, that I have received the Triic 
Godliness already, and him I will keep. He 
is indeed an honorable person, one whom 
great men love, and is in favor with the 
princes of the earth : but as for you, I see 
no encouragement for any body to respect 
you ; for as most people in all nations speak 
against you, and hate you, so you would, I 
know soon spoil all my joys, and bring no- 
thing but sorrow and fear along with you, 
should I entertain you. I must not so much 
as tell a lye for my advantage, but you 
would threaten me with Hell and damna- 
tion ; nor go to a tavern, and by chai¥:o 
be drunk, and let now and then an oath fly, 
but you would stir up my steward Conscience: 
to fall upon me, and use me unmercifully 
(but I praise God I am rid of him ;) nay, and 
if I should not give to the poor according to 
your humour, I should soon be censured and 
condemned by you as a wicked person ; yea, 
ami every sweet, pleasant and beloved luftt> 


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

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 na- 
ture : and that a man might also be over- 
wise in his own conceit. 

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


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


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

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


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

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

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


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 

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

Gddlt. I want a lodging. 

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

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

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

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

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


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

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

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

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


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

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


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

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

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

Fov. I cannot read. Sir. 

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


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

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

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

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

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


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 con- 
dition. I remember a very wise man told 
me, "That he hides his haud in his bosom^ 
and it grieveth him to bring it again to his 
inoUth." pRov. xxvi. 15. by the meansof these' 
two lazy fellows, Sloth and Idleness. 

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

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

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 holi- 
days : and that he must be content with such 
mean cloaths and fare as he had got, and ne- 
ver lose a day's work to gratify the lusts of 
the flesh ; and that also he must change hi^ 
company; which particularly was grievous 
for Poverty to hear. 

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


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

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

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 ma- 
ny thousand in France, and in other places, 
who have for a longtime entertauicd him, have 
turned him out of doors ? thc.X are weary for 
him, or afraid to own him : and is this a time for 
you to think of embracing himl Poverty, (suid 
they) pity yourself, and have more wit ; you 
are poor enoughalready, and this is the way to 
make you more miserable. If Riches will not 
entertain him, who hath many advantages to 
relieve and help himself in distressing times, 
and sad exigencies over what Poverty hath, or 
can promise himself, there is no ground of en- 
couragement for you to open to him. 

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



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

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

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


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 Cor- 
inthians, vi. 10. 

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

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


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

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

G i 



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

TauE eoDLiNESS. 79 

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

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

He haB even eat up thy very spirits, and 


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

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

And now in the last place, let me speak a 


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 

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 

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

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

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


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


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

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


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


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

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



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

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

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



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 


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

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

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

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

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

Godl, Why, would you have a part in the 

TRUE GdDLINfigg. §0 

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

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

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

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

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

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

90 f THE TRAVELS 0» 


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

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

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


§5 TftE tmAVELS ot 

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

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

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


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

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

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




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

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

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

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


' 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- 

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

Upon this the young; GftlJanj: was in ^ 



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


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

C H A P. VI. 

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

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

Old' Age. Who art thou ? 

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

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



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

•ttiVlB. GODLINESS. 9!> 

ties : pray come another time ; do ' -< 

blue me. 

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

you put me off ? I was formerly at } r 

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

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


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

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


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

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

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


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

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


!©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 suffer- 
ings : though you will not let me in nowy> 
who would make you happy, yet you will not 
be able ere long to keep Death out, who w^ill' 
make you eternally miserable. Psal. Ixxxix. 
8i. It is sad yoii will not see your danger, 
till you cynnot escape your danger. As I 
now stand at your door, saying Open to me, 
but Lini not let in ; so yon ere long will say, 
Lorrl. Lord, open to me ; but you shall be kept 
out, for none but those who receive m-e into 
their hearts on earth shal^ be received by 
Christ hereafter into Heaven. Those who 
contemn Godliness here, shall be contemned 
for their Ungodliness hereafter. Your poor 
deluded sout, who thinks its slate so good 


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

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


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

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

106 rtit TRAVELS OF 

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

Legal. Who is at my door ? 

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

Legal. What is your numc ? 

ClodU Sir, my name is True Godliness. 

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


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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

Legal. How do you make that appear ? 

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


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

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

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

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

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

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

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

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


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

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

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

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

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


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- 


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

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

Ofjdl. What righteousness. Sir, are you 
for ? 

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

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

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

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


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

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

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

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

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

1 16 THE TRAVELS 0» 

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

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

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


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

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

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

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


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

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

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

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


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

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

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

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


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

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


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

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

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


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

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

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

Friend I deny iaith to be any cause or con- 

tRI?E GODilNESff. 125 

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


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

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

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

What, though believers, as to vindicative 


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

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

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

. L 2 

W Ml^. 



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

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

thue godliness. 


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

128 tfiK TRAVELS OF 

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

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

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

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

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


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- 

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 


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

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


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

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

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

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


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 Ba- 

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

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

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

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


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

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

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

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

jifiost. I dare not. Sir, at present. 

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


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

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

Godl. Adieu then, poor deceived soul ! 

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

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

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

be 1 

is He. J 

135 TH£ T&AVSLS 0¥ 

parewell, farewell, thou monster of mankind I 

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

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

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

A ground to hope repentance he may meet, 

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

Can any man on earth e'er come to be 

A full, compleat,and justepUome 

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

Who turns his back on Christ, to Babel flieS) 

He unto falshood cleaves, the truth denies. 


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

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

Tvill/E eoBLLNJJSS. lot 

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


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

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

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 Con- 
tent ! Nay, let me tell thee, all these things 
and many more ^re absolutely thine, witk 
Contentment, Come, art thou willing to pos- 
sess them, to make them thine own, and en- 
joy them forever, yea, or no ? If thou 
wouldst be sure of them, then get Content- 
ment to dwell with thee ; for Godliness with 
^ontentmgnt is great gdilh 1 Tiw- vi* 6. It 


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

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

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

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


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

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


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

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


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

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

A Sweet HYMN of Praise. 

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

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

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


[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