CHAP. I.

TRUE GODLINESS being of late (as well as in former Days) become so great a Stranger to most Men, and indeed known but by a 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 perce [...]ive, are subject to so great an Error, as to take [Page 2] Morality for him; and others out of Ignorance, (to say no worse) rail, and ignominiously call and abuse him by the Names of Singularity, Stubborness, Pride, and Rebellion, as if he were not fit to live or have a being in the World, he being render'd a make-bait, a seditious and common disturber of all Kingdoms, Cities Towns, and Villages, wheresoever he comes and is entertained: Yea, such a factious and quarrelsome companion, that he is indeed the only cause and stirrer up of all those unhappy differences, divisions, troubles, and miseries in the World. This being so, I conclude nothing is more necessary, than to take off that ugly Mass or Vizard, which his implacable Enemies have put upon him, and clear him of all those foul and unjust slanders, and cursed reproaches of the Sons of Belial; that so he may appear in his original, primitive and spotless innocency, that none may be afraid of him, or be unwilling to entertain him, nor ashamed to own him, and make him their Bosom-Companion.

Know ye therefore in the first place,Godliness described. that Godliness consists in the true and right knowledge of divine truths, or fundamen­tal principles of the Gospel; which all Men ought to know and be established in, that would be saved, Without controversy great is the mystery of Godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, re­ceived up to Glory. 1 Tim. 3.16. These great truths of the Christian Religion are called GODLINESS; many Men conclude 'tis no matter what principles they hold and cleave to, provided they do but live a sober and honest Life, doing to all Men as they would be done into, supposing that the whole of Religion and Godliness consists in these things; but alas they are greatly mistaken; Godliness is another kind of thing than they imagine; it is impossible [Page 3]to receive or entertain True Godliness, whilst we shut out of Doors the essentials of the Christian Religion; and instead thereof embrace Superstition, Error, and Heresy; there being damning Principles as well a damning Practices, 2 Pet. 1.2, 3.

Now should any demand further, to hear more particu­larly what those Principles of divine Truths, or fundamen­tals of the Christian Faith be, which are the essentials of True Godliness.

1. I Answer, That there is one eternal, infinite, most holy, most wise, just, good and gracious GOD, or glori­ous Deity, subsisting in three distinct Persons, the Father, the Son, and the Holy Ghost; and these are one, i. e. one in Essence.

2. That this GOD, out of his great Love and Goodness, hath bestowed upon, and given to his People, one sure, certain and infallible Rule of Faith and Practice, viz. The Holy Scriptures, 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 Purpose, or Reason, or Cause whereof 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, &c. viz. By a Redeemer, his own Son, whom he sent into the World; and that there is no other Rule or Way to know these things, so as for Men to be saved but by Revelation, or the sacred Records of the holy Scrip­tures only.

And that the Mystery of Salvation lies above humane Reason, and cannot be known by the Light-in all Men.

3. That our Redeemer the LORD JESUS CHRIST, who is substituted the Surety of the new Covenant, and [Page 4]only Mediator betwixt GOD and Man, is truly GOD, of the Essence of the Father, and [...]ly Man of the Substance of the blessed Virgin Mary, consisting of these two Na­tures in one Person: And that Redemption, Peace and Reconciliation is by this LORD JESUS CHRIST alone.

4. That Justification and Pardon of Sin is alone by that full Satisfaction the LORD JESUS CHRIST made to GOD's Justice; and that his perfect Obedience (in doing what the Law required, and in his Suffering what we for our Sins deserved) is imputed as that compleat Righteousness to all that believe in him; which Righteousness is appre­hended by Faith alone, thro' the holy Spirit, by which a Sinner is first apprehended by Christ, before he can appre­hend and receive him.

5. That all Men must be Renewed, Regenerated, and Sanctified by the holy Spirit, which are, or can be saved.

6. That there will be a Resurrection of the Bodies of all Men at the last Day, both of the just and unjust.

7. That there will be an eternal Judgment, or that all shall be brought to the Tribunal 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 Persons, who live and die in their Sins.

Now, I say, in the true Knowledge and Belief of these Principles (which comprehend the Substance of all the Fundamentals of true Religion, or the Christian Faith) does True Godliness consist, as to his essential Part.

So that whosoever have not received, and do not sted­fastly believe his holy Doctrine, they have not received [...]

[Page 5] Secondly, Godliness, as to his inward and more hidden Parts and Power, is a holy Conformity to the sacred and divine Principles, which natural Men understand not: True Godliness consists in the Light of supernatural Truths and Life of Grace, God manifesting himself in the Light of those glorious Principles, and working the Life of super­natural Grace in the Soul by the Holy Ghost: It consists in the saving and experimental knowledge of God and Jesus Christ, in having all the evil Qualities of the Soul removed, and heavenly habits infused in their Room, or in a gracious Conformity, Disposition and Affection of the Heart to God, cleaving to all Truths made known to us, finding the powerful Influences of the Gospel and Spirit of Christ upon us, whereby our Souls are brought into the Image and Likeness of his Death and Resurrection: This is True Godliness, 'tis not a bare living up to the natural Principles of Morality, nor a simple Knowledge of the Letter of the Word, or an historical, notional, or dogma­tical Knowledge of the sacred Gospel, and the Precepts thereof, but in a faithful living up to the supernatural Principles of Grace, and the Gospel, discharging our Du­ties with as much Readiness and Faithfulness toward God, as towards Man, so that our Conscience may be kept void of Offence towards both, Acts 24.16. It consists in for­saking of every Sin, and not only to leave it, but to loath it as the greatest Evil, and to cleave to God in Sincerity of Heart, valuing him above all who is the chiefest Good, and from a Principle of divine Love, willingly subjecting to all his Laws and Appointments. Godliness makes a Man say with the Psalmist. Psal. 73.25. Whom have I in Heaven but thee, &c. Non amat Christian, qui amat a [...] ­ [...] [...] [Page 6]as for the Wages of Religion: Some there be, who serve God, that they may serve themselves upon God; but a true Christian desires Grace, not only that God would glorify him in Heaven, but that he may glorify God on Earth: He crys, Lord, rather let me have a good Heart than a great Estate; though he loves many Things be­sides God, yet he loves nothing above God. This Man fears Sin more than Suffering, and therefore he will suffer rather than sin: He is like a Palm-tree, he always flourishes best when he is press'd down most. This may serve in the second Place, to discover what the inward Life and Power of True Godliness is.

Thirdly, That you may have a compleat and perfect Knowledge of him, it may not be amiss if I describe, or give you the Character of his Form and external Parts, together with the very Fashion he continually wears, or go [...]s in.

First, Then know ye, that the Form or external Parts of True Godliness are very comely and beautiful, and no marvel it is so, seeing he was form'd and fashion'd by the Wisdom of the only wise God our Saviour; the Works of whose Hands being all glorious; but this, viz. The For­mation of Godliness being one of the chiefest, highest, and most admirable Contrivances of his eternal Wisdom, must of Necessity excel in Glory, sweet Odour and Amiable­ness; his Form and external Beauty therefore is such, that he needs no humane Artifice to paint or adorn him, o [...] any ways to illustrate or set off his Be [...]y and sweet Comliness of his Countenance; for the [...] nothing de­s [...]ve as to his evangelical and ap [...] [...] he [...]ame out of his great Creator's Han [...] [...] is [...] [Page 7]and admirable Order placed, that to his Beauty there can be no Addition: Every one therefore that goes about to take from, add to, or al [...] any Thing, touching the Form of True Godliness, mars instead of making, and defiles in­stead of beautifying; besides God hath strictly forbid any Thing of this Nature to be done, no Man is to set up his Post by the Lord' Post: Prov. 30.6. Add thou not unto his Word, [...] he reprove thee, and thou be found a Liar, viz. By fathering that upon God which is none o [...] his; do not the Papists call those superstitious and vain Ceremonies used in their Church by the Name of God's Worship? And what is this less than the putting a Lie upon him; besides it reflects upon the Wisdom of God to attempt to change or alter any thing of the form of Godliness, as if he did not know best how, and in what Way, or after what Manner he himself would be Worshiped. But must be beholding to Man for his Help, Wisdom, and rare Con­trivance, touching many Things that are by the Papists called decent and necessary; also it doth reflect upon the Care and Faithfulness of God, insomuch, that he should not himself take Care to lay down in his blessed Word many Things which are very necessary to be added to the Form of Godliness, which Man's Care and Wisdom is fain to supply.

Therefore from hence all may perceive, that True God­liness never alters his Physiognomy, nor changes his Countenance; he is the very same, and not alter'd in the least from what he was in the primitive Times; nay, and there is indeed nothing in the World he bates more than those Pompous Garbs, Superstitious Vestments, and other Fooleries that are used in the Popish Church, as Go [...]ings, [...] [Page 8]do not take the counterfeit Form of Godliness for the true Form; for as there is a counterfeit Godliness, so there is a counterfeit Form of Godliness, which the counterfeit or false Godliness always wears: It is also 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; 'tis but as the Body without the Soul, or the Shell without the Kernel, or the Cabinet without the Jewel; neither ought any to slight his Form, for you may remem­ber what the Apostle speaks of the form of doctrine, and of the form of sound words; Rom. 6.17. 2 Tim. 1.13. for as the true Faith must be held fast so must the profession of it also; you may, 'tis true, meet with a Shell without the Kernel, but it is rare to meet with a Kernel without the Shell.

Having thus briefly given you the Description,The Pedigree of Godliness. both of the inward and out side Power and Form of True God­liness; we shall proceed to treat of his Pedigree, and shew you whose Off-spring he is, that you, by his Name may easily read from whence he descends, and learn what a noble Patronage he is of; he is indeed high Born, the great and glorious Off-spring of the Lord JEHOVAH, the almighty Prince of Heaven and Earth, the King of Kings, and Lord of Lords, the universal Mo­narch of the World, whose Kingdom ruleth over all; and as this is his noble Extract and renowned Descent, so likewise he is always in high Esteem and Favour with his glorious Prince, for there is none no not one in Heaven or Earth, that he loves and takes more delight in, than in True Godliness; nor is there any indeed more like him, [...] [Page 9]and such a venerable Respect and gracious Esteem hath he of him, that those who love him, he loves; those who hate him, he hates; those who receive him, he receives; and those who reject him, he rejects; where he comes to dwell, there God, Christ, and the Holy Ghost dwell.

Godliness is of great Antiquity; nay according to the Description we gave you of him:The Antiquity of Godliness. In the first place we may well say he is without beginning of Days; for Truth (for sometimes he bears that Name) dwelt in God from everlasting, though in Time manifest or made known to Men, and that in divers Ways 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 whilst he stood in the State of Innocency, enjoy'd some part of his sweet 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 True God­liness, the King of Heaven and Earth, sound out, through 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, alias Lust, who found so much favour with Adam's Children, that Godliness was utterly Discountenanced; and though he was the Off-spring of Heaven, (as you heard before) and the only Delight of JEHOVAH; (and unto Man the greatest Friend and chiefest Benefactor in all the Wo [...], striving [...] [Page 10]his former primitive Glory, and thereby at last make him eternally Happy in Heaven) yet he was neglected and lamentably slighted, that there was but only one of Adam's Off-spring cared for him at that Time, and he too, for Entertaining of him with that just and good Respect he deserved, was by his Brother, whose Name was Cain, basely Murdered; so that Godliness by this, perceived very early what kind of usage and Entertainment amongst the Children of Men he was like to meet withal; and truly never was there any one so nobly descended, and of such an excellent, peaceable, and sweet a Nature and Be­haviour, generally so dealt with as Godliness hath been from the beginning to this very Day, (except the Prince of Godliness himself;) yet he found some friends after Abel was slain, who entertained him kindly, and tho' they were Reproached, Hated, and Persecuted, for shewing Fa­vour to him, yet they never lost any Thing by him, but contrarywise were infinite Gainers, for he never came empty handed to any Man's House, but always brought Plenty of good Things along with him, yea, such Things, the Worth and Value whereof no Mortal is able to compute, (as I'll shew hereafter, God assisting;) nay, so great a friend he was to the next Man, which I find eminently embraced him, that he saved him from the Grave, he sent him to Heaven without calling at the Gate of Death; his Name, as I remember, was Enoch, and 'tis not to be thought what sweet and heavenly Commu­nion, true Joy and Felicity this good Man had with God­liness, for the space of three hundred Years, for so long they abode together on Earth, and now dwell together with the Father of True Godliness, and his only begotten Son in Heaven. Some time after this great Prince (for so they are all made who entertain True Godliness) was [...] [Page 11]Monster and Off-spring of Hell, (viz) Vice, finding such great Favour with the Men of that Generation, they delighting in nothing more than in Sin and Wickedness, hating God, and his true and lovely Off-spring Godliness, it provoked him to take Vengeance upon them, and utterly to destroy them from off the Earth; and this was done by a fearful and amazing Flood of Water: Now, this heavy Judgment was brought, I say, upon the Men of that Generation, for their Slighting, Neglecting, and basely Contemning of Godliness, and sad it was, to con­sider how generally Men were at that Time out of love with him, for there was not one in ten thousand but hated him, and loved Vice and Ungodliness far better than he; nay, to tell you plainly, there was but one Man in all the World who was an eminent Lover of this noble and high­born Prince Godliness, whose Name was Noah, though 'tis not to be doubted but his Wife and Sons, especially two of them, were in some measure Favourites of him likewise: But mark how at that Time it fared with this holy Man and his Family, who were friends to Godliness, never a one of them were destroyed by that Flood; we may well say, Godliness is profitable unto all Things, and blessed are all 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 speak a little of the next renowned Man after Noah, who entertained him, and how he was blessed in so doing; his Name at first was Abram, but afterwards Abraham: This Man lived for some Time amongst a blind, heathenish, and idolatrous People, and was ignorant of True Godliness; but when he became acquainted with him, sew Men ever loved him [Page 12]Delight, (and so indeed must every one that enter­tains him) and hereby he became great, and his Glory and Renown was spread abroad; nay, he was by this Means so honoured,, that he was called the Friend of God, and the Father of all true Lovers of Godliness; and besides the outward Blessings this faithful Man reaped, as the Fruit or Donation of Godliness, (which were many, for he had much Cattle, Men-servants, Camels, and Asses, so that he became very great) and he was blessed also with all spiritual Blessings, viz. He had sweet Fellowship and Communion with God, abounding in Faith, Love, and Joy in the Holy Ghost; the Covenant of Grace was also renewed to him, with a gracious Promise, That in his Seed all the Nations of the Earth should be blessed; for he having received Godliness as his choicest Companion and chiefest Delight, Godliness brought along with him the Promises of this Life, and that which is a thousand Times better, viz. the Life which is to come.

But now, near where this faithful Man dwelt, there was a City; nay, more than one, whose Inhabitants were utter Enemies to Godliness, and Lovers of that ugly and base-born Monster and Spawn of the Devil, Vice, abound­ing in all Manner of horrible Wickedness, who for this very Reason were destroy'd with their Cities, by fire and Brimstone from Heaven; yet nevertheless, before they were consumed (so great a Lover is Jehovah of Godliness) that he told Abraham, if there were but Ten righteous Persons in that City, viz. such who had entertained God­liness, and were true Lovers of him, he would spare the City for their sakes; but it appeared that there was but one Man, especially who shewed him Countenance, and was in love with him. And yet, before the City was burned, the Angels bid him haste and be gone, for Godli­ness was such a sure Defence to him the A [...]els could do [Page 13]nothing 'till he was gone forth: Sodom could not take fire while 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 but a brief Hint or two upon this Account; 'tis known to all what Joseph suffered for him from his envious Brethren, and how Godliness advan­ced him for his Integrity to him at last. Moreover, the Children of Israel, after Joseph was dead, were, through that Love they bore to him, grievously oppressed by the mighty King of Egypt, but it proved his own utter Ruin in the End. David, for the Love he bare to him, was for many Years together greatly persecuted, but afterwards Godliness raised him to great Honour, and made him very rich, and set a Crown upon his Head; all along I might shew you in ancient Days he was very much hated and persecuted; nay, and some of his true Friends and Fa­vourites, were for his sake, cast into a fiery Fumace, and another into a Lion's Den, yet they never lost any thing by him, nor did they ever repent the Entertainment they gave him. If we 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; after wards also by the heathen Emperors, he was most abominably hated and persecuted, and all those who enter­tained him, were put to all Manner of cruel Deaths and Torments imaginable.

Lastly, We might also shew what hard Usage he met with by Counterfeit Godliness, I mean Papistry, for near twelve hundred Years, and how many of his dear Chil­dren and Servants, have for the sake of him been burnt to Death and otherwise tormented in most Nations of [Page 14] Europs; but let what hath been said suffice, touching the Antiquity, Grey Hairs, and Usage of True Godliness in former Days.

CHAP. II.

HAving given you a brief Account of the Pedigree, Ori­ginal, and Antiquity of True Godliness, wherein oc­casionally hath been hinted some of those great Abuses he met withal in ancient Times; I judge it may not be a­miss (before I come to treat of his Travels and Entertain­ments in these latter Days, and how it fares with him in this present Juncture) to give a Description of some of his chiefest Adversaries, to the End the true lovers of God­liness may be aware of them, and those who have a Mind to be acquainted with him, and are hindred from receiving him into their Houses, (i.e. their Hearts) may know the Cause and Reason of it. Now,

• 1. One of the chiefest Enemies of this great Prince and Favourite of Heaven, is the Devil, nor is there any one that hates him more.
• 2. Sin, alias Vice, alias Lust.
• 3. The Flesh.
• 4. The World.

But because this general and common Description is not sufficient to discover the great Danger Men and Women are in, by certain other secret and dome­stick Enemies,Who the Ene­mies of God­liness are. who are the cursed Emis­saries and Servants of those grand Adver­saries of True Godliness, some of which many are ready to entertain as Friends, [Page 15]not suspecting the fatal Danger they are in thereby; I shall, upon this, therefore give you an Account of a few of them, and tell you their Names.

• The first I shall be­gin with is Unbelief, a very dangerous Fellow.
• 2. Pride.
• 3. Vain-Glory.
• 4. Formality.
• 5. Hypocrisy.
• 6. Op­pression.
• 7. Heresy.
• 8. Superstition.
• 9. Idolatry, alias Papistry.
• 10. Prosperity.
• 11. Persecution.
• 12. Igno­rance.
• 13. Blind-Zeal.
• 14. Vain-Hope.
• 15. Sloth, alias Idleness.
• 16. Covetousness
• 17. Old Custom.
• 18. Evil-Example.
• 19. Self-Righteousness.
• 20. Presumption.
• 21. Despair.
• 22. Slavish-Fear.
• 23. A sensual. Pleasure. And
• 24. Apostacy.

With many other of like Quality, too tedious here to reckon up; but by mentioning the Names of these, you may easily discern who and what the others are, who, with their Attendants are all implacable Enemies to true Godliness, and as much as lies in them, endeavour to hinder his being entertained wheresoever he comes, as you will find in the ensuing History of his Tra­vels. Now the 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 reserve them for a more convenient Place.

CHAP. III.

THE great and mighty JEHOVAH, the God and Father of true Grace and Godliness, out of his great Mercy and infinite Goodness to Mankind, graciously was pleased to send them a Saviour; yea, a great and mighty Saviour, or one able to save to the uttermost all that come to God by him, Heb. 7.25. And to the end, that they might have the Knowledge of this blessed Saviour, he hath sent the Gospel amongst them, but in his eternal Wisdom hath so Decreed and Ordained it, that no Man should have any saving Benefit by this glorious Saviour, but he who doth Receive, Entertain, and kindly Embrace True Godliness whensoever he is sent to Visit them; 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 to say, according to my present Method, and to pursue my Allegorical Discourse; Godliness hath received Com­mission from the King of Heaven and Earth to Travel, to see who would Embrace 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 [Page 17]the Earth, Matt. 28.19, 20. Mark 16.15. and to Visit the Rich and poor, the Old and Young, as well the King on the Throne, as the Beggar on the Dunghill; even all Bond and Free, Male and Female; nor was he sent to Travel alone, but had a very rich and glorious Retinue always with him; neither did he come to any Man's House empty handed, but brought along with him most 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 to a certain Town, where one Riches dwells, and is now at his Door, let us see what Entertainment he meets with at this Place.

Now Godliness knock'd very hard and often before any within would give an Answer,Godliness knocks at Riches door. Riches being full of Business; for either he was telling of his Money, or casting up his Accompts, to see what his Neighbours ow'd him, or else consulting new Projects to encrease his Store, for I perceive he is a Person never satisfied; besides, the Times being very perilous, his Mind was filled with per­plexing and vexatious Thoughts, how to save and keep what he had already gotten; so that he had no Leisure nor Time to listen to the continual knocking of True Godliness at his Door, insomuch that Godliness was forced to stay there a long Time, and that which griev'd this high-born Prince most of all, was this, (viz.) be per­ceiv'd that no sooner than some other Guests came to his Door, (who were Persons much inferior, as to Birth and Quality, to him, and indeed not worthy of the least Re­gard, and not having Business of that great Weight and Moment with him as Godliness had) yet he opened his Door immediately to them; but before this renowned Hero and darling of Heaven could get in, Riches had so many base and ill-bred servants in his house, that they [Page 18]clapp'd too the Door, so that he could not get so much as one Foot in. Now, the Guests he so readily opened the Door unto, were (as I take them) these following, (viz.) The lust of the flesh, the lust of the eyes, and the pride of life, John 2.16. These he took much delight in, and kept Company with continually; sometimes they had him to the Tavern, sometimes to the Play-House, and sometimes to Recreate him at Bowls, Cards, and Dice, with divers other sensual Sports and Pleasures; but at last it so fell out, that he was taken very sick, and Godliness still waiting at his Door, it happen'd at this Time one was in his House, who forced him to listen to this earnest and continual knocking, his Name was Mr. Fearful; he is one that Riches doth not at all love; but when Sickness comes, he is grievously troubled with him; and he made him at this Season to cry out, Who is there? Who is at the Door?

I am here, and have a long Time waited at your Door.

What is your Name?

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 in more need of, nor can do you that good as I can, and will do you, if you please but to open your Door, and let me in.

Sir, I am troubled I have not minded you all this while; for I have a great Reverence and Respect for God­liness. God forbid I should keep you out any longer.

Upon this the whole House was in an Uproar, for he had) as I told you before) divers loose, ill bread, or rather Hell-bred Servants, all bitter Enemies to True Godliness, their Names were Presumption, Pride, Unbelief, Ignorance, Malice, Vain-hope, Covetousness, &c. These, and several o­ther base Companions of like Quality, (whom he had brought [Page 19]up, and a long Time cherished in his House) seemed mightily 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 understood it was Mr. Fearful, then they presently joined together to fall upon Fearful, and turn him out of the House. Presumption struck the first blow, and spoke also to this Purpose.

Are not you a base Fellow, thus to Disturb my Master, as to cause him in the least to doubt of the Strength of his strong and impregnable Fortification,Riches bags of gold and silver. wherein he hath placed his long Confidence, and not to force him to incline to open unto True Godliness, who is our utter Enemy? Is he not an honest Man? What can you Charge him with? What cause or ground is there for this Disturbance? Hath he not done much good in the Parish where he lives, and given many a piece of Bread at his Door? I warrant you it will go well with him, Fearful, What do you say?

Truly Sir, I seeing him very Sick, thought he might die in his Sins.

Thou Fool, what and if he should, did not Jesus Christ die for Sinners? God is merciful, and will forgive Men their Sins at any Time, even at the very last Hour, if they do but call upon him. Besides, Fearful, are you mad to give way, much more to force him 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.

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

Forced by whom? Who forced you?

'Twas the Steward of the House, who keeps the Records, or an Account of all that is done, whose Name is Conscience; he finding much Guilt lying upon him through his Cruelty, Hard-Heartedness and debauched Life, stirred me up to do what I have done; nay, Con­science told him he had been such a vile and graceless Wretch, that if he died, he would go immediately to Hell; therefore you cannot blame me for disquieting of him.

Hearken to me a little: Is it not, my Masters, below such a brave and heroick Spirit, that always attends Riches, to be troubled about Sin, or give way to a baw­ling Conscience, and this ill bred Fellow Fearful, I hate the Tho'ts of it; this is the Way to bring him to Reproach and Shame amongst his Neighbours, and to make great Men to Laugh at him and Contemn him, who have been his Companions. My great Prince Lucifer sent me into his Service, and I will not betray my Trust, ever to give Way, that this unwelcome and hateful Traveller, True Godliness should be let in, who would beguile my Prince of his Right.

Alas, Sirs, there is no Danger, I agree with my Friend and dearest Brother Presumption, that his Condition is good enough, let Conscience say what he will, (for if there be a Hell, for I much question it) yet he will go, should he die, I will assure you to Heaven.

What a stir is here? If our Master was poor, and had not so many Bags of Gold and Silver, there might be some ground for this base Fellow Fearful, to disquiet him: I can give as good Counsel as any of you: Money answers all Things, he may make Friends with she Mammon of unrighteousness; let him give a little more than usual to the Poor, and that will merit God's Favour: Who would not part with a little Money, to get peace of Con­science, [Page 21]and purchase a place in Heaven: Charity is more than all your new Notions of Religion: Read 1 Cor. 13. Tho' I know but little, I am not such an Ignoramus as some think.

I am of the Mind with my Brother Unbelief; and 'twas 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 but put his Trust in me, and I warrant you he will fear nothing.

Come, cease this Noise, all is well enough yet, Godliness is not let in, and our Master is much better than he was; and tho' Conscience incline to embrace this our Enemy, yet you will find he will not be regarded e're a little while: Pray let us all agree at present, to stir up Riches eldest Son, whose Name is Honour, the Father's Darling, and 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 employ'd in this Work, for he is much in Favour with our Master's Eldest Son, and his own-Child too. After a short time thus it fell out: Riches being recovered, he consulted with Worldly Honour, a great Enemy to True Godliness, which was one Reason why the Father and true Image of Godliness said a great while ago, How can ye believe, that receive honour one of another, and seek not the honour that cometh from God alone, John 5.44. Now, Pride, Ambition and Honour, being all three the [...] Off-spring of Riches, got so much into his Ass [...]ion, that [...] [...]liness was kept out, (making good that Word, The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts) and Conscience being at this time almost stifled, Fearful was forced to fly and hide himself in some hole, till another Season: But Godliness remained at his Door [Page 22]for a long Time, even till he waxed old, and Conscience having recovered a little Strength, (by reason of his going now and then to hear a Sermon) stirred up Mr. Fearful again to open the Door, and had almost prevailed, had not a cursed Servant of Riches, who, I take, was his Purse-Keeper; be-stirr'd himself, whose Name was Coveteousness, an im­placable Enemy to True Godliness, who, when he per­ceived, Godliness was like to meet with some seeming Entertainment, spake to Riches after this sort.

Sir, will you be so foolish now in your old Age, as to open you Door to this Stranger, and factious Person, Godliness? It will be to your great Loss and Injury, if you do I will assure you: And besides, I who have been a true Drudge to you all along, and by the Means of whom you have got most of your Estate, shall at the very Instant you Receive him into your House, be turned out; nay, and not only so, but also be brought under a severe Sentence, and be condemned to Die for Idolatry, and then your Money will flie, for you will find him a chargeable Gentleman, for he teaches a Doctrine that I am sure you hate, and I cannot blame you, for it is very destructive to your Interest.

What Doctrine is that, prethee inform me, for I have a very good Esteem for thee; and in Truth, for a long Time have been sensible of the gainful Service thou haft done me; for when I kept my old Servant Prodigality to be my Purse-Keeper, I could never Thrive; but since I met with thee, I have increased my Substance exceed­ingly.

Why Sir, then I will tell you, he teaches Riches to sell all that he hath, and give it to the Poor, and to follow a new Master who had not one Foot of Land in all the World, nor a House to dwell in; no, nor one Penny of Money in his Pocket, whose Disciples were generally [Page 23]poor illiterate contemptible People, &c. Sir, in a Word, [...]f you open to this Godliness, you will be undone; for tho' you are not put upon the selling all you have presently, yet you will be forc'd 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 know when you have done, for he will find out for you every Day new Objects of Charity; he will tell you there are so many poor Parish-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, 'tis a thousand to one if he doth not put you to build an Hospital for them: Besides, when you have done this, he will not let you rest, but will tell you, whensoever Christ in his Members is Sick, you must Visit them; and when Hungry, Feed them; when Naked, Cloath them; and when in Prison, you must Relieve them; take Notice that he will send you to this Prison and that Prison, to see if Christ be not there, I mean some of his poor Children who lie there for his sake; if there be any, tho' they may not in all points of Religion agree with you, yet he will tell you, you must not let them want whilst you have enough to supply their Necessities, and if you do, he will tell you, go ye Cursed will be you Portion at last. Besides all this, you do not think what a deal of Money he will tell you is your Duty to give to Pastors and Ministers of the Gospel, who are his great Instruments and Promoters in the World; nay, Sir, he positively Affirms, you ought not only to give to them just so much as will supply their Necessities, but that 'tis your Duty to give, and their right jure divino, to have a plentiful Allowance, so that they may be freed from all the perplexing Cares of this Life; and not only so, but also may put them into a Capacity to provide for their Wives and Children, that [Page 24]they may not be exposed to Want and Necessities after they themselves are Dead, and to have so 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 deny but that the Scriptures do say they ought to be Men given to Hospitality, Tit. 1.8.) and many of them are Poor, and therefore how they should do this Godliness says it is impossible, unless they are capacitated so to do by Riches. Moreover, I will tell you more, (now I am about it) this Godliness is so unhappy, and in truth hath always been, that he hath many great and potent Enemies, so that they who receive and entertain him have been ex­posed to great Troubles and Persecutions in the World.

I must confess thou hast said enough to make me for ever out of Love with True Godliness, I cannot bear the Thoughts of Entertaining such a Guest as this in my House, but what should I do with my bawling Stew­ard Conscience, for he ever now and then tells me I must give Way to him, and stirs up Mr. Fearful my Lodger (one that I hate, but cannot be rid of, let me do what I can) to terrify me with the Thoughts of Hell and Dam­nation; for without holiness (I must confess I have read it) no man shall see the Lord; and tis said too, Whoever will live godly in Christ Jesus, shall suffer persecution.

Why, truly Sir, I see no Remedy, but you must resolve to stifle him; for I perceive he is the chief Cause of all the Disturbance and Trouble that is in your House, and not only so, but in part, of all the Confusions and Divisions which are 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. Self-love; for in this Case I am not fit to give Counsel, being not brought up in Learning; but he and Sir Worldly Wisdom being both able Divines, will be sure to find out a ready Way to do it, [Page 25]so that you shall not be troubled with him any more; and this I will assure you, if I can be any ways helpful to them in the Business, I will be at your Command, so long as you please to entertain me. Dr. Self-love and Sir Worldly Wisdom being at hand Riches called for them, to whom he addressed himself after this Manner.

Gentlemen, you have both great Learning and Experience in the Laws, both divine and humane; I pray be pleased to give me a little of your Counsel, my Case is this: There is one who calls himself True Godliness at my Door, and presses hard for Entertainment, but by means of a Description I have lately had of his Manners and At­tendance, 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 I cannot be rid of, who here of late too much adheres to him, and is ready too often to give way to open the Door, so that by his means and one Mr. Fearful, a timorous Fellow, whom he stirs up, I have of late had but very little quiet: Now, what will you Advise me to do in this sad Condition.

You must not give way to him, for I know him well enough, his Name is Conscience. Sir, if you follow his Dictates, and embrace this Godliness, you will be undone, and your Wife and Children soon will be brought to a piece of Bread, notwithstanding your great Estate: But alas, he is grown old, 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 perceive it clearly) you have read too much of late, why should you concern your self with the Bible? I think it had been well if it had never been translated into our Mother-Tongue, this hath given him opportunity to disturb your Mind; come, give over [Page 26]this in the first place: The cause you know, of a Distem­per, must be first removed, or no effectual Cure can be expected, 'tis enough for you to mind your secular Affairs, things of Religion belong to religious Men; and when Conscience for any Sin gripes you, divert your self amongst the brave Heroes you used to keep Company with, get to the Tavern, or to some Play-House; but be sure at no Time you read any Book besides your Books of Accompts and Romances, or such like: And for Religion, let me tell you, that natural Religion is sufficient, and that what this Traveller saith, is but mysterious Nonsence, enough to make Men mad. I do not say you should not be Reli­gious at all, no, God forbid I should give you such Coun­sel; but there is no need to entertain strict Godliness, be­cause you may be saved without it, else, Lord, what will become of the greatest part of the World! go to Church and hear Prayers, but besure forbear to go to such Churches where any bawling Preacher endeavours to reach your Conscience. Can any Man perswade me his Soul cannot be saved, unless he sell all he hath, and give it to the poor, and so become a Fool, that he may be wise, who can be­lieve that another's Righteousness can make me Righteous before God.

Mr. Riches, the Counsel which my Brother hath given is very good, besure you are never led by the dictates of your Steward Conscience, to expose your self to any loss or reproach for Religion; you hear you may be, nay, ought to be Religious; and what is Re­ligion, but to live an honest and sober Life, to fear God, honour the King, say our Prayers, and pay our Debts: But I have just now tho't of a way that will do, you having a great Estate, pray get another Servant into your House, keep a Chaplain in your Family; this done, you will find all will be well, and you will hear no more [Page 27]Complaints from within or without, for you will be taken by all your Servants, and others too, for a godly Man; neither believe nor regard what such Bablers say, who talk of such Things that lie above all humane Reason, as Mr. Self-love noted; can three be one, or one be three? Or a Woman bear a Son, that never knew a Man? Or can a Man be that God that made the World? Or can his Righteousness be yours? No, no, your own good deeds justify you; this Godliness is but foolishness, regard him not.

having thanked them for their good Counsel, with a great deal of Joy, retires himself, being very well satisfied with the Advice Dr. Self-love & Sir Worldly Wisdom had given him. And indeed, this is the misery of most Rich Men (viz) if they lie under any Conviction of Sin, from that little light Conscience hath at any time got, then presently (being stirred up thereto by Covetousness;) they consult with Flesh and Blood, and then Dr. Self-love and Sir Worldly Wisdom are their great Counsellors.

But to proceed, Riches got now a Chaplain, and instead of opening to True Godliness, he opens to Counterfeit Godliness, which was occasioned thro' Ignorance, and those other foolish Counsellors he hearkened to. Now, this Man, as it appears, proved a sad Fellow, for though he was a Scholar, being brought up in some University, yet he never cared to read the Bible, but as some say, would now and then curse it, love to read Romances and Song-Books. But poor Conscience being stifled, in a little time he gave 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 could Bowl, drink Healths, be Drunk, and cry Damn 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 [Page 28]and Derided him, continually calling him a Mysterious and Nonsensical Fellow, talking of Things against all hu­man Reason, and above all belief, of three that are but one; and he made himself and others Merry with his mean, low and distressed Condition, and also stirr'd up all the Neigh­bourhood, to find Fault and Quarrel with all those who were Friends and true Lovers of him.

Godliness now perceived he was like to have but cool Entertainment at his House, having waited at Riches Gate till his Patience was almost worn out, began to think of a Removal, and to Travel to some other Place; but before he took his final Farewel, he was resolved to speak his Mind freely to him, thereby to leave him without any kind of Excuse whatsoever, and therefore Address'd him­self to him after this Manner, being at the Door ready to depart.

Well, Riches, I see now very plainly, you did but flatter me when you began to hearken to your poor Steward Conscience, in order to the letting me into your House; for evident it is, you are grown far worse than before, and have blinded his Eyes, by entertaining another, who calls himself by my Name instead of me; but before I do depart, I will shew you the great danger you are in, and the Cause of it; the Truth is, you have got such a Crew of loose, base and deceitful Servants, that they will utterly undo you, and bring upon you the eter­nal Ruin of your poor Soul, which I design'd by my co­ming to you, to save and make happy for ever; for indeed (whether you believe it or no) there was never any who entertained these graceless Villains and Enemies of God, but were for ever ruin'd by them at last; nay, not only eternally hereafter in the World to come, but many times externally here in this World; therefore I advise you to do what you can to get rid of them, and I will help you [Page 29]to far better Servants in their stead. For first of all, can you think it will be safe for you to keep Presumption still in your House, since there is scarce a more deceitful and bloody Wretch in the World? How many thousands of poor Souls hath he impudently destroy'd, by causing them to presume on the Mercy of God, and the death of Christ, and yet live in Sin, Pride, and Covetousness, and in a vile Manner hating and contemning me, that is to say, True Godliness? Doth not God say, It is hard for a rich man to enter into the kingdom of heaven, and yet you are perswaded by him, to think it is an easy thing? And doth not the Scriptures say, Except your righteousness do exceed the righ­teousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of God? Mat. 5.20. And yet he tells you that by doing a few good Deeds, or by giving a little of your great abundance to the Poor, your State is good enough; whereas many of the Pharisees did as to acts of Charity, exceedingly out do you; nay, doth not St Paul say, though he gave all his goods to feed the poor, and his body to be burned, yet without Charity, (that is to say, true love to Godliness) he was nothing, 1 Cor. 13.3. and yet you, tho' you flight and contemn God and Godliness, are taught to presume on God's Mercy, who hath notwithstanding positively said concerning you, and such as you are; He that made them will not save them; and he that formed them, will shew them no favour, Isa. 27.11.

As touching what Self-love saith, it is abominable; do you not find the Lord Jesus saying, that unless a man deny himself he cannot be my disciple, Mat. 16.22. Now this Fellow is one of the rest there meant, even Self-love and Self-righteousness, as well as Sinful-self and Natural self. Sir, you must get rid of them all, or perish for ever.

Will you love your self more than Christ? Self-love must die, he is a Traitor to the Lord of Life and Glory; [Page 30]and an utter Enemy to your own Soul; if you make him your Counsellor, you are an undone Man.

And then as to Worldly Wisdom, he is the Devil's Attorney-General, that ever gives Counsel to all that hearken to him against God and Christ, and all revealed Religion; this is he that Satan hath stirred up (since Liber­ty of Conscience hath been established, and Popery hath been vanquished) to deceive and ruin the Souls of Men; 'tis he that ridicules all supernatural discoveries of God, or revealed Religion, and would indeed rob the whole Kingdom of the Gospel of Christ, and so Paganize this Isle again. Doth not Paul say, the world by wisdom knew not God? He would have you believe nothing to be a Truth or Principle of Religion that lies above your own humane Reason; and therefore he says there is nothing mysterious in Christianity; by which he gives the Scrip­ture the Lie, that says without controversy great is the mystery of Godliness, 1 Tim. 3.16.

He will not suffer such that hearken to him, to believe the Trinity of Persons in the sacred Godhead, nor that Christ is the most high God, and yet very Man in one Person, because it lies above Man's Wisdom, or human Understanding to comprehend it; nor that sinners can be justified by an imputed Righteousness, or by the active and passive obedience of Christ, tho' 'tis positively asserted to be thus, by the Spirit of God in the Word.

This Worldly Wisdom and Sir Humane Reason taught the Greeks (in the Apostles time) to contemn the preach­ing of Christ crucified, and Salvation by him, as a foolish Notion, or idle Dream; and so they strive to perswade People to think now, and so to trample the chief Principles of the Christian Faith under their Feet.

Alas! 'tis evident, that there are many earthly Things, or Things in Nature, which no Man can comprehend nor [Page 31]give Reason of; and is it any marvel then, that the Mysteries of the Gospel, or the deep things of God, are above Man's humane Reason to conceive of them, so as to comprehend them?

Yet know, tho' these Mysteries are above humane Reason, they are not against Reason to believe them: Is it not reasonable that Men believe what the God of Truth affirms, and the eternal Father, Son and Spirit bear Record unto? These Wretches would not have you to sell all you have, and give it to the poor, yet you know the Lord Jesus Christ gave that Counsel to a Rich Man; and if you do not part with all in your Love and Affec­tion, and actually when God calls for it, you can be no true Christian, because you do not love God with all your Heart, nor above your Gold and Silver, or earthly Riches.

Moreover, if you will not chuse to become a fool in the Esteem of carnal Men, you can never be truly wise; see 1 Cor. 3.18. 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 wise, wise unto Salvation, matter not how you are called and censured by such whom Satan has blinded: Doth not the Apostle say, that the world by wisdom knew not God.

And then, as touching your Servant Unbelief, he is such a bloody and devouring Monster, that he hath sent Millions to Hell, by hindering them from believing what God hath said in his Word, touching his Grace and Clemency to true Believers, and his Wrath and Vengeance to the im­penitent and unbelieving Soul; he will not suffer you to Believe nor give Credit to that Word, If any man loves the world, the love of the father is not in him, 1 John 2.15. Nor to that Word, Except a man be born again he cannot see the kingdom of God, John 3.3. And he that believeth not, [Page 32]shall be damned; Mark 16.16. And many like dreadful Sentences, which he will not suffer you to regard, nor give the least credit to; and thus he teaches you to make God a liar, for he hath said, You shall without true faith, be damned, and perish in your sins; but he says, ye shall be saved though ye live in your sins.

As to what Ignorance says, that you may purchase or merit peace of conscience, by giving more liberally to the poor, and that may also make you friends of the mammon of unrighte­ousness; he makes you think that God and Jesus Christ will that way become your friends, and save your Soul when you fail, or come to die.

Sir, if you give all your Goods to feed the Poor, or give all you have to them (which you are far from doing) yet you would be miserable, nothing that you can do can change your State or procure God's acceptance of your Person; no, you must obtain union with Christ, or re­ceive me, or perish in your Sins for ever. If Money co [...]'d purchase Peace of Conscience, or giving Liberally to the Poor merit Heaven, what Rich Man need to fear being damned? And then also it might be very easy for a rich men to enter into the 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 in you, tho' ye give much to the Poor.

As the young Man, who was very Rich, wanted one Thing, so do you, that is, true Faith, and an Interest in Christ: You must be born again, or you cannot enter into the Kingdom of Heaven; and that you can never be, until you receive the holy Spirit, and let in True Godliness: Whosoever receives me, receives the Spirit, and true and right Principles; such as these, that all your own righte­ousness is as filthy rags; and that all Works before Grace are dead Works, and profit Men nothing.

[Page 33] Moreover,

That Christ's Righteousness, exclusive of all inherent Righteousness, alone justifies a believing Sinner, &c.

As concerning Pride, whom you entertain and hug in your Bosom as a sweet and beloved Friend, he hath been the ruin of many Souls likewise; nay, and not only Men, but Angels also, for 'tis tho't he was the principal one who wrought their eternal 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 an haughty spirit before a fall. What became of the great King of Babylon, Nebuchadnezzar, for entertaining this Fellow? Was it not Pride that brought him down with a Vengeance, and turned him a Grazing, to eat Straw like Oxen? Dan. 3.4. Moreover, what became of Herod the great, who was so fond of this Com­panion? Did he not bring God's heavy Wrath upon him in such a dreadful Manner, that a blessed Angel was sent to smite him with Death immediately, and he was eaten of Worms? Acts 12.23. 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 stubble? Mal. 4.1. This haughty Villain, Pride, is one of those seven Things as Solomon shews, which God hates, Prov. 6.16. If you will not Riches, be perswaded from hence to [...]uin him out of your House, even take what will follow.

Vain hope, I know is one that hath kept up your Spirit, and spake Peace to you all along, but he is fifty so called, for he will leave you like a deceitful, false-hearted and treacherous Friend, when you come to fall into Distress. You hope to be saved, (and so did many thousands that are now in Hell) but alas! what ground have you to build your Hope upon! The hypocrites hope shall perish, whose hape shall be cut off, and whose trust shall be as a spiders web, Job 8.13, 14.

[Page 34] Ah, Sir, what will your Hope avail you, though you have gained the world when God taketh away your soul? Job 27.8.

And lastly, as touching your sweet darling Covetousness, he is made up with Idolatry, and what can be more de­testable to Jehovah? so long as you entertain and love him, you adore an Idol; he is indeed the Ring-leader to almost all manner of Wickedness; nay, there is scarcely a viler and more abominable Wretch breathing on God's Earth, therefore justly called, the root of all evil, 1 Tim. 6.10. He hath taught many to play the Thief, others to commit Treason, and others to Murder Innocents for their Inheritance; he is guilty of Bribery, Usury, Extortion, and Oppression: It was he that made poor Achan lose his sweet Life, he also contrived the death of Naboth and his Sons; and more than all, he tempted Judas to sell, and basely betray my dear Lord and Master JESUS CHRIST, for thirty pieces of Silver: Do not blame me therefore, if I bear so hard against him: Moreover, I can scarcely ever get one Foot into any Rich Man's House through his Means; 'tis he and his Companions who keep me out; he hath through his hard-heartedness, almost famished to Death all the Poor, both in City and Country, and hath also of late very near betrayed my whole Interest that I have in the World, into the Enemies hands; he hath also grievously corrupted many who profess kindness to me, by incumbring their Minds so with the Affairs of this Life, that they cannot find the Way to the Church; when they should be hearing of God's Word, he forces them to abide in their Shops; nor will he suffer many of them to take a little Time to Pray in their Families, nor in their Closets: He has also exposed many of my poor Ministers to many great Straits and Necessities, by which means their Heads have been so filled with the Cares of this Life, that they [Page 35]have been cut of Capacity to preach the Gospel as they ought to preach it, nor can they get such helps that are necessary, and all along of him: Nay, he hath almost un­done every Nation, Kingdom and common-wealth; first, by corrupting the Law, and subverting Justice, causing Judges to judge for Reward, and Lawyers to plead more for Fees than Equity. And then secondly, by spoiling Commerce, for he hath Monopolized Trades and Com­modities so into his own hands, and inhanced the Prices of Things, that many Men have been undone by him. I cannot Sir, reckon up all his horrible Crimes, and is this him you so dearly love? and must I be slighted and disre­garded by you through the love you bear to him? Alas, he will bring your Soul if you follow him, to Destruction. Pray what became of Achan who harboured him (men­tioned before) also what became of Ananias and Saphira, whom he forced to tell a lie to the Holy Ghost? Acts. 5. 1, 2, 3, 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 to embrace this present evil World? Was it not Co­veteousness? Ah, Sir, take heed of this abominable Mis­creant, for tho' some wicked ones of the Earth may bless you, yet he causeth God to hate you. See what David saith, The wicked boasteth of his heart's desire, and blesseth the covetous, whom the Lord abhorreth, Psal. 10.3. Consider of these Things, and be perswaded to put away all these deceitful and hell-bred Companions, which you have a long time nourished in your House, or it will be worse with you I do assure you. O that you would now at last, before I leave you, hearken to my Counsel, and receive me into your House, and renounce that Monster you have lately embraced, who calls himself by my Name! What do you say Riches?

Do you think I am such a Fool to give entertain­ment to you, and loose all my great Honour and Credit amongst the brave Heroes of the Earth?

Why, Sir, is not that Honour that comes from God better than all the vain Honour poor Mortals can give you? You have I am sure, a rare Example of one to follow in this great Case: Remember Moses, and the re­nowned Galacius the famous Marquis of Italy, he was not of your Mind. Some rich and noble Men have for my Sake, denied themselves of all the glory of this World, and accounted the Reproaches of Christ greater Riches than earthly Honours and Pleasures of Sin, which are but for a Season.

If others were such Fools to disgrace and undo themselves, what is that to me? I however, know what I have to do.

Sir, I perceive your Condition is miserable, for you seem to be hardned, and whilst you had gracious Means afforded you, to bring you to Repentance, you are grown worse & worse; however, let me tell you, if you die before you have embraced & received me into your House, you will perish in your Sins, and Hell will be your Portion forever; those who reject me reject God & Jesus Christ also, and to tell you the Truth, all this Time that I have been at your Door, the Lord Jesus hath stood waiting at your Door with me likewise.

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 your poor despised Off-spring, might have a good Fleece out of me: I could find in my Heart to be revenged on you, and set all the Rabble of the Town upon you; Sirrah, I have considered of the Business, and have had Advice [Page 37]what to do from two able Counsellors, Dr. Self-love and Sir Worldly Wisdom.

Sir, St. Paul did not take Advice of those two shallow, depraved, degraded Counsellors, i. e. He con­sulted not with flesh and blood.

Will you not leave your Prating? you will undo me, you are called Godliness, but that is not your Name, you are, I understand, a factious Fellow, and your Name is Stubbornness, alias Singularity, alias Sedition, one may know what you are by the many Names you go by; know ye therefore, friend, that I have received the True Godliness already, and him will I keep; he is indeed an honourable Person, one who great Men love, and is in fa­vour 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 soon spoil all my Joys, and bring nothing but, Sorrow and Fear along with you, should I entertain you; I must not so much as tell you a lie for my advantage, but you would threaten me with Hell and Damnation, nor go to the Tavern, and by chance be Drunk, and let now and then an Oath fly, but you would stir up my Steward Conscience to fall upon me, and beat 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 censur'd and condemn'd by you as a wicked Person, yea, and every sweet, pleasant and beloved Lust, which I value as my Life, you say, must be mortified; no, my dearest darling must not be spar'd; I perceive what a 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 Envy, before whom you will not be able to stand; and upon that he struck at him with all his might, which no sooner did his Chaplain Mr. Reader [Page 38]perceive, but he came to his Assistance with cruel Rage, being stirr'd up by Envy, and fell upon Godliness in a most base and cruel Manner, calling him all the vilest Names he could devise, enough to make any ignorant and unthink­ing Man conclude True Holiness was as hateful a Com­panion as any in the World, and before all things to be eschewed and discountenanced: His Chaplain also would needs challenge to dispute with him, and confute Godli­ness by Scripture, producing that text, Be not righteous overmuch, neither make thy self overwise: why shouldest thou destroy thy self? Eccl. 7.16. He thought with this one Weapon to have knock'd True Godliness down, and have spoil'd his Travelling for ever.

But he soon answer'd, and said, that no man could be truly righteous overmuch, nor have too much of that pure wis­dom that is from above; but that a Man might, he told him, under pretence of Righteousness, do more than God re­quired of him, & so be righteous overmuch, (as the Pa­pists and others are) and thereby destroy himself, since Will-worship was of such an abominable Nature; and that a Man might be also overwise in his own Conceit.

At this Answer the Dispute ended; and Riches per­ceiving his Chaplain was worsted, envied True Godliness much more, and raised all the Rabble of the Town upon him; amongst which were these following, (viz.) Pride, Ignorance, Wilful, Hate-good, Toss-pot, Out-sides, Riot, Wastful, Hard-heart, Belly-god, Giddy-head, Pick-thank, Rob-saint, and more [...] such like rustical and ill-bred Fel­lows; and moreover [...]e swore, if he would not be gone, the sooner he would [...]end for the two Constables Oppression and Cr [...]lty, to lay him fast enough; at which poor God­liness was fain to get away, and hide himself, or else for certain he had been knock'd o' th' head, or basely put to Death; but he being out of their reach, by the Providence [Page 39]of God, escaped without any hurt to himself, but many of his poor Friends were sadly abused, who stood up to speak on his Behalf, being reproached as the vilest of Men.

Godliness being thus forc'd to leave Riches's Door, Vice and Ungodliness took the full Possession of his House, (i. e. his Heart) and Godliness went on his way, wander­ing up and down to look for entertainment, with a sad heart, being griev'd to see how he had hitherto been slight­ed and traiterously abused, notwithstanding his Birth, no­ble Descent, and Pedigree.

CHAP. IV.

GOdliness finding how basely he had been served by Riches, and that he could not with all the strongest Arguments and Motives imaginable get any entertainment with him, travelled farther; and as he wandred up and down in the Wilderness of this World, at last he chanc'd to come to a small Village, at the farthermost End of which (upon the Common) he espied a little Cottage, a poor old ruinous Thing it was, the Windows being all broke, only they had cram'd into the Holes some old Rags, to keep out the Cold, and by the propping of it up, it seem'd as if it was ready to fall; but however, he remembring what his blessed Lord and Master said, The Poor receive the Gospel; resolved to go thither, and see whether he might not meet with Entertainment there; (for he is no Respecter of Per­sons, he is as 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 Godliness knock'd five or six Times before he could have any Man­ner [Page 41]of Answer, for it seems he was asleep in Bed with his Wife; but at last, being between sleeping and waking, he ask'd (tho' very faintly) Who's there? Who's at the Door?

I am here; pray arise and let me in.

listned, but could not hear what Poverty said, by reason of the noise within; for he having many Chil­dren, it happened that by this time they were wak'd and fell into a fit of Crying; some wanted Victuals, and cried for other Things, which he had not to give them; which made him one while to weep, and another while to fret and storm at the poor Children; so that Godliness could have no Answer till he knock'd again, which he did, and that pretty hard.

Who is at my Door?

A Friend; my Name is True Godliness.

Godliness! Pray what Business have you here?

I want a Lodging.

From whence came you, Sir, I doubt you have lost your Way; is this a likely House to afford Enter­tainment to a Traveller?

I came last from a great Man's House not far off, whose Name is Riches.

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

No, he hath utterly refused to entertain me; and not only so, but hath basely abused me, calling me at his Pleasure, and also raised the rude Rabble of the Town upon me.

He had some Reason for it, I warrant you; and truly I my self do not like very well what you talk of, for he is a Man ready enough to open his Door to any, who are worth entertaining; I mean profitable Guests: If you could get no Lodging at his House, why do you think to [Page 42]meet with any here? Besides, tho' I cannot deny but that I have heard of your Name, yet I know you not; and moreover, I was forbid formerly to entertain one who goes by your Name, and it may be you as far as I know; I know not what Times may come again: 'Tis, Sir, a dangerous Thing to open one's Door to Strangers at any Time, but more especially now, when there are so many cheats and Robbers abroad; Sir, though 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 deal with me, God knows; for I hear many thousands, through your Means, have lost their lives and Estates.

I will, poor Soul, do thee no Wrong, but con­trariwise; if you please to open the Door, and kindly en­tertain me, you shall find me the best Friend that ever you met with in all your life.

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 besides Bread and Water a great while to live upon) and some better Cloaths; for my poor Children go almost na­ked.

I cannot at present assure thee of much earthly Fullness, or worldly good Things; I do not use to prof­fer Men Money, or hire them to open their Doors to me: No, I hate the thoughts of setting one Foot in such a Per­son's House; if I am not freely and heartily received, I will not come in at all: Friend, I do not trade in Gold and Silver; but this I will promise thee, if thou wilt kindly let me in, whatsoever good thing the Lord sees thou dost need, thou shalt, upon my honest Word, nay, and upon the Word of Christ himself, have it; seek first the kingdom of God, and his righteousness, and all these things shall be added unto you, Mat. 6.33. You complain of [Page 43]want, come open to me; do you not remember that Word, They that fear the Lord shall not want any good thing, Psal. 34.9. The Lord will give grace and glory, and no good thing will he with old from them that walk uprighty, Psal. 84.11. What dost thou say, Poverty?

I am in a very low Condition; what you mean I cannot tell, but this I know, my Head and Heart is filled about other Things, alas, what can you think to meet with, or expect from me? Do you not see what abun­dance of poor hungry and ragged Boys and Girls I have? 'Tis enough for me to get Bread for them, I must leave such Things which you talk of to my betters; I mean such who have more time to mind them, and are better learn'd; God help me, I cann't tell what to say to you.

Come, let me in; that is to say, become a true Convert, get a right Faith, and lead a good and holy Life, and I shall teach thee to be more diligent and industrious in thy Calling than thou hast been, and not foolishly and idly to waste so many Days Work in the Month: Thou will gain, thou wilt find, every way by True Godliness.

Truly we poor Folks in the Country think 'tis Co [...]lliness eno' for us to bear an honest Mind, and pay truly for what we have, and go to Church now and then, to hear some good Prayers 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; for if I tho't it would be for my profit, I could find my Heart to open to you.

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

I cannot read, Sir.

But have you not heard then of that Word, Godliness is profitable unto all things, having the promise of the [Page 44]life that now is, and of that which is to come, 1 Tim. 4.8. And that Word, Godliness with contentment is great gain: And now, because I see you are weak, I will tell you of some of those Blessings you will gain, if you do receive me in Truth: First, I, wheresoever I come, bring along with me Reconciliation with God, Pardon of Sin, Peace of Conscience, and Joy in the Holy Ghost; nay, I raise Men to Honour too; I will make thee a Son of God, and Heir of Heaven, and at last set a Crown of endless Glory upon thy Head! What dost thou say Poverty?

I had rather have some better Cloaths, and store of good Provisions and a better House to live in; these Things suit my present Necessity; but as touching of 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 me about? I cannot endure hard Labour.

But stay, Poverty, what kind of Fellows are those you have got in your House?

What is that to you? Why do you not Answer my Question?

Why then I will tell you your Duty: You must believe in Christ, and very fervently read the Holy Bible, and every Lord's Day with great reverence and seriousness hear God's blessed Word, and Pray at least twice a Day; nay, and I shall teach you to be more painful and laborious in your Trade and worldly 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 seems, divers base and lazy Compa­nions, who were all grand Enemies to True Godliness; also some of them 'tis said, were his own Children, or natural Off-spring; there Names were these, (viz) Un­belief, Ignorance, Sloth alias Idleness, Wastful, Light fingers, [Page 45]Faint-heart, Carping cares and Fear-man, together with some others: Now when he began to open to Godliness, these hindred him.

First, Sloth and Idleness would not suffer him to rise out of his Bed of Security to call upon God, nor take pains to pull up the Briars and Thorns that grew in his Heart; by which Means his Field lay barren and untill'd, 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, and therefore would wish that Men might live as Trees and Plants do: I remember a very wise Man told me, that he hides his hand in his bosom, and it grieveth him to bring it again to his mouth, Prov. 26.15. by the means of these two lazy Fellows, Sloth and Idleness.

Ignorance told him he had received True Godliness al­ready, and that he had dwelt in his House ever since he was a Child, and that Baptism brought him in; and that the chief Business which God required of him, was to get Bread and Cloaths for his Family.

Unbelief told him, that those Things which Godliness talked of, were meer Fictions. But when he question'd the Truth of what Unbelief spoke upon this account, then the Wretch told him, however they were Things far out of his reach, neither could they (if it was possible to obtain them) answer his present Necessities.

Light-fingers told him he had been for a great while his best Friend, and if it had not been for him, he had been starved to Death long before now.

Distrustful sell into Discourse with his thieving Brother, and positively said, if he turned Light-fingers out of his House (as he knew he must if Godliness came in) he [Page 46]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, &c. as he was used to do on trust, unless he knew he was able to pay for 'em; and that he would not suffer him to go any more to merry Meetings, and carouse it amongst good Fellows at the Ale-House, nor recreate him­self at Cards, Nine-Pins, and other Sports, for Money on Holidays, and that he must be content with such mean Cloaths and Fare he had got, and never lose a Day's Work to gratify the Lusts of the Flesh; and that also he must change his Company; which particularly was grievous to Poverty to bear.

Carping-cares filled his Head so full of distracting Tho'ts, 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 ow'd, 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 Tho'ts, not knowing how he should get more Bread, when that he had was gone, and more Cloaths, when them 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 be Arrested, and thrown into a Gaol, having many Times most fearfully broke his Word.

Faint-heart and Fear-man presented to him the Danger he would be in upon many considerations, if True Godli­ness were entertained:

For, first, they told him how contemptible Real-God­liness was grown at this present Time, being of very little esteem amongst any degrees of Men in the World, by reason of Vice, which was never more rampant; insomuch [Page 47]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. Riches, who is Lord of the Manor, hath beat him away from his Door, and hateth him with a perfect hatred; now, if you entertain him, he will soon hear of it, and so will become your deadly Enemy, and pull down your Cottage, or warn you out, or be sure not to let you have a Farthing of the Poors Money, nor never set you to Work any more; and what will become then of thy poor Wife and Children? Nay, said they, we will tell you more; do you not hear what cruel Edict the Prince of the ancient Gauls Country hath made against True Godliness?The French King. And how many of the Protestant Churches he hath pulled down, and utterly demolished? And now he is persecuted almost every where: come say they, 'tis that pleasant and lovely form of Counterfeit Godliness, that will in a little Time be generally embraced and those who entertain True Godliness,Papistry. must expect to be reproached and reviled, nay mur­dered. Besides, do you not hear how many thousands in France, and in other places, who have for a long Time entertained him, have turned him out of Doors? They are weary of him, or afraid to own him: And is this a time for you to think of embracing him? Poverty! (said they) pity your self, and have more Wit, you are poor enough already, and this is the way to make you more miserable: If Riches will not entertain him, who hath many Advantages to help himself in distressed Times, over what Poverty hath, or can promise himself, there is no ground of encouragement for you to open to him.

Upon this poor Poverty resolved not to let True God­liness have a Lodging in his House, but rather, instead thereof, to put stronger Bolts and Bars on his Doors. [Page 48] Godliness having waited all this while to hear what these cursed Enemies of his would say, and perceiving they had now done, he broke Silence, and began to speak after this Manner.

Well Poverty, I expected but little less from you, when I perceived you were resolved to hearken to those graceless Villains you lodge in yourHeart. House: for they (I hear) would do their worst to keep me out; but I shall now how­ever, to undeceive you, answer them all.

First, As to those lazy Companions, Sloth and Idleness, who will not suffer you to labour for the good, neither of Body or Soul, they have in part brought you into this poor and miserable Condition you are in. Oh how many have they bro't to beg their Bread from Door to Door! and stirred up others to Rob, and commit horrible Mur­ders, for to uphold them in their lazy and ungodly Lives; by which Means they have brought, and daily do bring Numbers to the Gallows: But the greatest Mischief they do is to the Souls of Men; for they have cast thousands into such a deep Sleep, that they will never awake till they lift up their Eyes in Hell; they will not suffer Men to Labour to find out their Danger, till it is too late; and others, when they do perceive their woful Condition, are hindred by them from endeavouring timely to get out; they many times cry Lord help us, and Lord have mercy upon us; but never strive to take hold of the offers of his Grace and Mercy by cleaving to Christ, and leaving their Wickedness. 'Tis the idle soul that suffers hunger, who shall beg at harvest, and have nothing, though there is Bread enough and to spare for you in God's House, yet they will not suffer you to seek out for it, but cause you to cry, yet a little sleep, yet a little slumber, yet a little folding of the hands to sleep, Prov. 24.33. O remember that Word, [Page 49] Take the slothful and unprofitable Servant, and bind him Hand and Foot, and cast him into utter Darkness, there shall be Weeping and Gnashing of Teeth, Math. 25.30. And then,

Secondly, As to Light-Fingers, he is a Thief, and if you follow his Dictates he will bring you to the Gibbet; be­sides, no Thief shall enter into the Kingdom of God, 1 Cor. 6.10.

Thirdly, Wasteful his Brother, for all his Hussing is almost as bad as he; 'twas this vain Fellow that brought the poor Prodigal to eat Husks with the Swine, Luke 15. 'Tis he not only causes you to foolishly spend your Mo­ney, (when you have got a little) but also your precious Time, which should be improved for the Good of your perishing Soul. Poverty, can it do you any Harm to be taught to be a better Husband, and not to consume the little you sometimes get, amongst riotous Company, which might be a great Comfort to your poor Wife and Children? Also I will appeal to my neighbour 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 Labour, and not run in Debt, unless you knew how to pay it.

Ignorance is a Murderer, and hath destroyed Millions of Souls, though there was a time indeed when God seemed to wink at him, Acts 17.30. i. e. Did not lay, (as it were) his Hands immediately upon him; but now he is left altogether inexcusable, because God hath afforded him a Sufficiency of Light, to bring you to the true Knowledge of Salvation, the Necessity of Faith and True Godliness, if you would escape the Damnation of Hell. Unbelief I found the other Day with Riches, and indeed, I can come to no Door but I find him within; I gave a plain Character of him then, to which I refer you, if you [Page 50]have a Mind to know what a dangerous Person he is; but however, take one Word or two in answer to what he says to you against me; he affirms that all my Promises are Fictions, being unseen Things, that have no Reality in them, or Things that you can never attain to, and if you could, yet they could not answer your present Neces­sities. If you will give Credit to such a notorious Liar, Murtherer and Blasphemer, who in a sly and treacherous Manner seeks to stab you at the Heart, who can help it? Are Christ's Promises of Grace and Peace here, and Glory hereafter, because not seen with external Eyes, Fictions? He will tell you also, ere long, if you will believe me, there is no God, nor Devil, Heaven nor Hell, because not seen with visible Eyes; he may suggest the one to you as well as the other. Come, Poverty, Thousands of my Children, by blessed Experience, have found my Pro­mises no Fictions nor idle Fancies, but Things full of Reality, Marrow and Fatness: O taste and see, how good the Lord is! And why may not you obtain these glorious good Things, (viz.) Union and Communion with God, Pardon of Sin, Peace of Conscience, and Joy in the Holy Ghost, as well as others? They were commonly given in the Time of the Gospel to the Poor: Come, Poverty, these Things are thine, (as sure as God is in Heaven, if thou wilt but let me in) poor Lazarus understood them, and experienced the Sweetness of them, and shall to all Eternity. And then lastly, have you no need of these good Things of mine, because they may not so directly answer your outward Necessities? Are not the Necessities of your Soul more to be minded, than to get Store of Meat, Drink, Cloaths, Silver and Gold? What are all these Things to the Love and Favour 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 [Page 51]Good will those Things do you? Do you not see they perish in the using? And as you are corruptible, so like­wise they can never satisfy nor fill the Desires of your Soul, nor do they suit the Necessities thereof. Consider, Can any of these Things make thy Soul happy? Can Gold and Silver enrich it? Or the rarest worldly Dainties feed it? Or Wine cheer it? No, Poverty, if thou hadst the Things of the World in never 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 Peace, but contrary-wise, the curse of God, horror of Conscience, and Hell at last? Thou wilt, Po­verty, become more happy if thou dost open the Door to me, and thou and I dwell together, than the proudest and haughtiest Monarch in the World; thy Comforts, inward Peace, and Joy will excell their's, and thy Riches be more abundant in Quantity, besides the rare and excellent Quality of them; nay, and thy Glory will be far more transcen­dant; and besides will abide with thee to all Eternity.

As for Carping-care, he hath almost broke thy Heart already; he will not let thee Sleep in the Night; but by telling thee thy Wants and necessities, sadly disturbs thy Mind, but never helps thee to a Farthing, and why should'st 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 unto his stature? Mat. 6.27.

He has even eaten up thy very Spirits, and weakned thy Body, marr'd thy Senses, especially the Spiritual Senses of thy Soul, so that thou canst not think one serious Thought for him; nay, when Sloth and Idleness will let thee go to hear God's Word, he follows thee thither too, and so con­founds thy Mind with wandring Tho'ts, that all thy De­votion is spoiled, and you can profit nothing: Therefore I beseech you do what you can to thrust him out.

[Page 52] Distrust, That faithless Fellow, sets on this base Wretch Carping-care, 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 cursed Villains, set on by their great Master Apolyon, to bring thee to shame, as if there was no way to live, but by breaking of God's Commandment, Thou shalt not steal; and is he not a Wretch that shall call into question the Care and Faithfulness of God, whose Pro­mises are to feed and cloath thee, and to supply all thy Necessities in the Way of thy Duty, so that thou shalt not want any good thing, Psal. 34.9, 10.

And now in the last place, let me speak a few Words to those cowardly fellows, Faint-heart, and Fear-man, Isa. 51.12. these are they that would have you fear Man more than God; and yet I am ready to believe some of their Words take as much place upon your Heart, as any thing you heard from the other.

But for what reason then, we will come now to consider.

First, They say I am grown here of late very contemp­tible, and am of very little esteem amongst any degree of Men, Isa. 53.3. and that I shall e're long be forced to fly into a Corner to hide my self, &c.

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) in the last and worst Age, I could expect no other usage than what I met withal. How should I have any to admire and fall in love with me, when the Text positively says, All the world wanders after the beast, Rev. 13.3. That is, they are in love with, and admire Counterfeit Godliness; and the truth is, I marvel not at it, because all along the false Prophets were more [Page 53]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 5.43. The Reason is easily discerned, because they sooth the People up in their Sins, 1 Kings 22.22, 23. Alas don't you see how Counterfeit Godliness gives Liberty to Men to please their brutish Lusts, teaching an easier way to Heaven, than ever I did, or can, for I always taught, as at this Day, the Doctrine of Self-denial, Mark 8.34. the necessity of Faith in Christ, Regeneration and Mortification of Sin, &c. John 3.5.

Secondly, Whereas they say, I shall ere long be forced to fly into some corner; but if it should chance so to come to pass, wo be to you, and all the World besides, if True Godliness once finds no Place nor Countenance in any Nation of the Earth, and indeed you had the more need, with all speed, receive me into your House, least hereafter you find me not, and so perish in your Sins, John 8.22.

Thirdly, What tho' Riches hath rejected me, he never had much kindness for me, but was generally my Enemy; and whereas they say, he will be displeased with you, and warn you out of your House, if you entertain me; What then? Christ will receive you into his House, and you were better have him to be your Friend than any Poten­tate of the Earth: When my father and mother saith David, forsake me, the Lord will take me up, Psal. 27.10. Have you not read of that poor Man which the Pharisees excom­municated for cleaving to me, and how the Lord Jesus graciously received him, John 9.35. Come, Poverty, do not fear the worst that Men can do, God will help you, and he is above them all, do thou but kindly embrace me, and I will keep thee from falling, nay thou shalt find me a sure Refuge and Defence to thee in the [Page 54]Day of Distress, Psal. 9.9. What dost thou say, Poverty? Shall I come in? But notwithstanding all that Godliness could say, Poverty, would not give way to him, but began to give him reviling Words, saying, he was born a Gen­tleman, tho' he was fallen to Decay; and that he would not suffer such Tumults at his Door; (for it seems, while Godliness was praying and pressing for Entertain­men, one Persecution, the Off-spring of Adam's eldest Son Cain, Gen. 4.8. had raised abundance of lewd Fel­lows together, to drive Godliness away from Poverty's Door:) So by the Opposition within Doors, and with­out, Godliness found no Lodging there neither; yea, and escaped not without many bitter Threatnings, Execrations, and Blasphemous Words. Now one Reason why Riches and Poverty did not receive True Godliness was, because Consideration dwelt with neither of them, who being a grave Counsellor, would have given them better Advice, than to deny Entertainment to so sweet a Friend. Godliness, after this, began for to be at a stand which Way to Travel next; but hearing of one Youth, who lived not far off, he resolved to see whether he might not get a dwelling with him, because he was one that his Commission particularly directed him to visit.

CHAP. V.

ONE might think, by this Time, 'twas in vain for True Godliness to travel any farther, not being like to find Entertainment any where, since Riches and Po­verty both had refused to receive him; yet he was resol­ved to pursue his Journey, not being without Hopes of finding his dear Friend at last called Consideration, whom he sought for; and coming into a famous City where one Youth dwelt, could not tell but he might meet with him at his House, calling to Mind what Kindness young Jo­seph, Moses, Samuel, David, Obadiah, Josias, John and Timothy of Old, and many others, had shewed him, and therefore came boldly to his Door, and desired Enter­tainment. Now, it appears, this Youngster was a great Gallant, but tho' he had been brought up to Learning, [Page 56]and lived in a Place where the Gospel was powerfully preached, yet he was very ignorant as touching the best Things, tho' very complaisant. And after Godliness had in a grave and sober Manner, desired a Lodging with him, and asked him what he was, as also his Name, he spake thus:

Sir, I am a Person of noble Descent, being nearly allied to a great and mighty Prince, and my Name is True Godliness, being by him sent to travel hither, to commend his sovereign Grace and Clemency unto the Inhabtiants of this City; and I have also brought along with me, (as Tokens of his eternal Favour and Good-Will, to such who will receive me) very rich Presents, and I shall bestow them on you, if you will be pleased to entertain me.

Your most humble Servant, I must confess I have read and heard much of you, but why do you chuse to take up your Lodging in my House, there being many grave and ancient Gentlemen near? I know you not, but you seem to be one whose Company would better suit Men of riper Years.

Sir, my Master gave me Orders to commend his princely Grace and Favour unto you, (if your Name is Youth) besides, 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, Prov. 8.17. And that Word, Seek first the Kingdom of God, and his Righteous­ness, and all other Things shall be added unto you, Matth. 6.33.

As for those other Things, I need them not, I have enough of this World.

Ay, Sir, but you want my Master's Righteous­ness. Rev. 3.17, 18. and also a Part in this Kingdom, and those art some of those glorious Commodities I have to bestow upon you, if you will entertain me.

Ay, there it is, I perceive I must entertain you if I would have them; but I tell you plainly, your Com­pany does not suit with my Age, why should y [...]u force your self upon me?

Why, would you have a Part in the Righteous­ness of Christ, and in his Kingdom, and not receive True Godliness? No, Sir, that will never be, you must be­lieve in him, and be united to him, or you will have no Part in this Matter: He that believeth not, shall be damned, Mark 16.16.

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

'Tis sad you should think I trouble you, because I desire you to let me have a Lodging with you.

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 Consorts that rejoice my Heart in these youthful Days of mine. Now those he called his Friends, were these following, viz. Pride, Wanton, Vain-Glory, Love-Lust, Ambition, The chief Vices that attend Youth. Gay-Cloaths, Toss-Pot, Gamester, Please-Friend, Time-server, Scornful, Hate-Good, and Scoffer.

Young Man, believe me, those Pleasures and Delights which your Heart is so much set upon, are brutish and very hateful to God, and do also abase your noble Soul, which is of a sublime Extraction. Nay, further­more hear what wise Solomon saith, Rejoice, O young man, in the days of thy youth, and walk in the ways of thy heart, and [Page 58]in the sight of thine eyes. May be you will say, O this is brave! I, but after the Flash of Lightning, comes a Clap of Thunder, enough to make you quake: But know, that for all these things God will bring thee into Judgment. Your Sweet-meat Young Man, is like to have Sour Sauce; you will pay dear at last for all your Sensual Pleasures and Vanities.

But for all your haste, wise Solomon made trial of all the Delights of the Children of Men, before he con­demned them, and so will I too, as far as I can.

'Tis true, Solomon did so; and doth he not, by the sad experience he had of them, tell you, All was vanity and vexation of spirit? Come, Sir, you had better believe the Poison in the Cup is deadly, than to taste of it.

Sir, pray speak no more, I have not sowed all my wild Oats yet, let me alone.

Wild Oats indeed! Come let me perswade you to sow no more of them, for 'tis but sowing to the Flesh; and he that soweth to the flesh, shall of the flesh reap corruption, Gal. 6.8. You had better far sow to the Spirit. And now I will tell you what a kind of Crop you will have at Harvest, by sowing that cursed seed, which you call wild Oats, unless by Repentance you pluck them all up again.

Why, Sir, what a Crop shall I reap?

You are like, in the first place, to reap here in this World, a Crop of loathsome Diseases? for Drunken­ness, Rioting, and Whoring doth commonly produce that Secondly. You will reap a Crop of Infamy and Reproach; for Sin is the shame of any people or particular Soul, Prov. 14.34. and it will be much if you reap not a Crop of Want and Beggary too in the end. Thirdly. You will reap a Crop of horrible and unsupportable Guilt, Prov. 18.14. by which Means your Conscience will torment and lash you after such a sort, that you will not be able to [Page 59]endure it; you will reap also a Crop of all the fearful Plagues and Curses that are in the Book of God, pronoun­ced against wicked & ungodly Sinners, Deut. 29.19, 20, 21.

Sixthly and Lastly, At the great and terrible Day of Judgment, you will reap a full Crop of God's eternal Wrath and Vengeance, a Crop of brinish tho' fruitless Tears, Groans and endless Torments in Hell Fire, Mat. 25.41. Now, if you like to gather in at Harvest such Crops as these, go on and sow your wild Oats plentifully.

Sir, I intend to sow other seed hereafter; I de­sire only liberty for the Flesh in these my youthful Days; if you should chance to call at my Door when I am Old, I may then possibly see Cause to entertain you; nay, Sir, I do promise you I will then open my Doors to you.

Alas, Sir, present promises to open hereafter to God and True Godliness, seldom ever any ends in real Performance: He who promised to go and work in his Master's Vineyard, went not, Mat. 21.30. Such who put me off with Promises, to become Godly hereafter, 'tis evident design to be wicked for the present; besides, do you know you shall live to be old? or if you should, that God will send me then to knock at your Door? nay, and let me tell you, if I should then visit you, I fear it will be to no purpose, because, Sir, you ripen apace already in Wickedness, and Sin is of an hardening Nature, evil Habits are not easily changed; the Blackamore may as soon change his skin, or the Leopard his spots; as you may learn to do well, Jer. 13.23. and open to me when you have been a long time accustomed to do Evil: Therefore open so me now.

Sir, you will raise my Spirits anon, if you leave not off your Canting the sooner; you are a Gentleman, I am sure, few or none cares for. Have any of the Rulers and Nobles of the Nations embraced you, I mean strict [Page 60] Godliness? John 7.48. Why do not you see if they will entertain you?

[...], pray be not offended with me, I seek your Profit, I will do you no wrong; you shall not lose any thing by me, if you will but let me have a Lodging with you, tho' possibly you may lose something for my sake, but if you do, I will repay you again an hundred sold in this World, Mat. 19.20. and in the World to come you shall have Life everlasting. And what though not many mighty, and not many nobles do love me, or will entertain me, 1 Cor. 1 26. 'Tis not because I do not deserve esteem from them, but because they are incensed against me by the Devil, and are so in love with Vice, my mortal Enemy. Sir, I am abused, and rendred very odious by wicked Men, as if I were a factious, restless and sedi­tious Fellow, Acts 24.25. and this is one reason why I am so slighted and contemned.

I, (and to speak the Truth) I cannot believe but you are the Cause of all the present Discord, Animo­sities, and Confusions that are amongst us, for since you came into this Country, what Disputes, Contentions and Distractions have there been?

I and my Children ever, I most confess, were thus censured and falsely accused, tho' never so stigmatised, as now of late, Isa. 8.18. 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, Ezra 4.12, 13. But it is no marvel I am thus abused, considering my Lord and Master himself was loaded with like Calumnies, John 10.20. being accused with Sedition, and called an Enemy to Caesar likewise. But let not this discourage you from receiving me into your House.

It will not be for my Honour, I shall be derided and scoffed at, should I do it, therefore pray be gone from my Door.

What if you lose the Honour of this World, I will raise you to far greater; For Honour and Riches are with Christ! yea, durable Riches and Righteousness, Prov. 8.18. John. 12.26. They that receive me, and serve Christ, God will honour.

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

Sir, my Master commands you to remember him now in the Days of your Youth, Eccle. 12.2. and to remember him, is to embrace me: And let me tell you, to Reject me, is Rebellion against him, who is the King of Kings, and Lord of Lords, John 12.28.

I have other Business at present of greater con­cern than to attend on such a Guest, take an Answer there­fore and be gone.

Nay, do not mistake your self, for to receive me and to lead a godly Life, is Business of the greatest con­cernment in the World: Were you not made and sent hither on purpose, to serve and honour your Creator? and not to live like a Bruit, to satisfy your Lust, and the Devil, as heretofore you have done, Isa. 43.21. Acts 17.27.

Upon this the young Gallant was in a great Rage, and Swore, Damn him he would be Revenged on him, and on all his Friends, and never endure True Godliness more: Nay, and presently all his Companions and Attendants, who were in his House, (mentioned before) stirred him up to fall upon Godliness immediately, and force him away. Pride swelled like a Toad, Vain-glory vaunted himself, and both bid him disdain the very motion Godli­ness had made. Time-server and Please-friends bid him do as other young Gallants did. Scornful looked with [Page 62]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, &c. Love-lust enticed him to a Whore-House. Scoffer and Scornful loll'd out their Tongues at Godliness, jeering him shame­fully: Nay, and not only so, but also made base Songs of him, crying, Hey Boys, up go we! And Hate-good com­manded them all to fall upon him, and rid him out of the World; and had it not been for fear of some Neigh­bours, (who though they were but moral People) he had doubtless been utterly trod under their Feet.

CHAP. VI.

GOdliness being rejected both by Riches, Poverty and Youth, resolved to see whether he might not be en­tertained by a certain decriped and feeble Person, called old Age, concluding within himself, that 'twas very prob­able his dear Friend Consideration (whom he had a long time sought for) might lodge in his House; for, said he, surely Wisdom, tho' he dwell not with Riches, Poverty, nor Youth, yet doubtless he doth with the aged, Job 32.7. and therefore made up directly 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?

Who are you?

Your real Friend, True Godliness, who would fain have a lodging with you now at last.

Godliness, I have heard, I think, of you, but I do not know you. Besides, I am not able to rise up from my Chair, to let you in, I have such a weak and crazy Carcase, and so full of Pain and Aches, that I have enough to do to sustain my own Infirmities: Pray come another time, don't trouble me.

Alas, Father, you may not live another Day, Death may seize you before to-Morrow Morning, Prov. 27.1. Why should you put me off? I was formerly at your Door, when you was young, and then you told me you could not open to me, because you had not sowed [Page 64]all your wild Oats, and you were too young, and I was not a fit Companion for Youth. Moreover, you then said, when you were old you would let me in; and will you put me off now too? pray rise and open to me.

But all the Ways and Means Godliness could use, signi­fied nothing, he was settled on his Lees, and had such abundance of Stubborn and Rebellious Servants and Chil­dren, that they would not suffer him to shew Godliness the least Favour, Jer. 28.11. Zeph. 1.12. The Names of some of them were, besides, Weary-Limb, Dim-Eyes, Peevish, Hard-Heart, Impenitency, Self-conceit, Enmity, Unbelief, and Ignorance, with many more of the like sort; the first I named were his own natural Off-spring, and 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 a Visit in the prime of his Days. But now he was grown a very shout, stubborn and obdurate piece; this Fellow made old Age no [...] to regard at all, nor fear the threats of God. And he was so void of Pity, that he stirred old Age up to stifle poor Conscience, who kept his Accounts, and at every turn to tread him under Foot, if he had at any time so much light and power as to tell him of his Debts, viz. What abundance of abominable Sins he had committed against God.

Godliness by this time perceived Old-Age was so harden­ed in his Sins, and trained up by Ignorance so long a time, that 'twas next to an Impossibility ever to think the evil Habits he had got by being accustomed so long to those Ways of Vice and Ungodliness, should ever be changed, considering he was become so unteachable and self-con­ceived, was resolved to leave him, not thinking it was worth his Time to wait longer at his Door▪ nor give any Reply to those base-bred Children and Servants he kept in [Page 65]his House; for Peevish made him so foppish, that th [...]re was no speaking to him; remembring that Word of [...] Prophet, Can the Aethiopean change his Skin, or the Leopard his Spots? Then may you, who are accustomed to do E [...] learn to do well, Jer. 13.23. Yet he could not but take Pity on him, considering his Age, therefore gave him this following general Reply, and departed.

Father Old-Age, it grieves me to find you thus blind, and hardened in your evil Ways; and the rather, because I see your Enemy Death also standing with his Sword drawn here at your Door, ready to enter in, and Hell is at his Heels. Alas, Death, who now shakes his Sword over your Head, will soon sheath it into 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 breathings between you and eternal Burnings; it's better to have your Eyes open on Earth to bewail your Sins, than to have your Eyes open in Hell, to bewail your Suffering; tho' you will not let me in now, who would make you happy, yet you will not be able ere long to keep Death out, who will make you eternally Miserable, Psalm 89.84. 'Tis sad you will not see your danger, till you cannot escape your danger. As I now stand at your Door, saying, open to me, but am not let in; so you ere long will say, Lord, Lord, open to me, but you shall be kept out, for none but those who receive me into their Hearts on Earth, shall be received by Christ hereafter into Heaven. Those who contemn Godliness here, shall be condemned for their Ungodliness hereafter. Your poor deluded Soul, who thicks its State so good without Grace and Regeneration, will find it bad ere long under Wrath and Condemnation; For except a Man be born again, he cannot enter into the Kingdom of God, John. 3.3.

CHAP. VII.

TRUE Godliness having travelled up and down in the World for many Years, and suffered divers Hard­ships, and grand Affronts, at last came, by the gracious Providence of God into a small Isle, neither did he travel alone, but like a high-born Prince, (tho' in a state of exile for many Years past) he had some Servants to attend and wait upon him, who loved him▪ and his great Masters as their own Souls, and above their natural Lives: their [Page 67]Names were True-faith, Heavenly new-man, Innocency, Humility, Sincerity, Temperance, Sobriety, Faithful, New-obedience, Hope-well, True-love, Blessed-experience, Excel­lent-knowledge, Christian-courage, Vehement-desire, Godly-zeal, &c. with many more. Now, after he had been there, and was in great esteem & honour for divers years, yet about Forty Years ago, lo, on a sudden, a black Cloud came over him, and a new War was raised upon him, and upon all his real Friends, Servants and Favourites, which God permitted, to fulfill an ancient Prophecy, for the Slaugh­ter of the two Witnesses, Rev. 11. and so if possible, ut­terly suppress, root out, and destroy true Godliness; and in order to the accomplishing of this, there were let into the said Isle a multitude of out-landish Men, called Baby­lonians, being Natives of a great City, called by that Name; so that the said Island, by this means, was called Sodom and Egypt, where also our Lord was spiritually Crucified.

Now these Enemies had divers strange and ridiculous Orders of Men amongst them, and all cruel Enemies to true Godliness, but one Order proved more suitable and implacable than all the rest called (by some) Loyalties, being as 'tis said, the spurious Off spring of one Ignatious Loyala, who where Men of such base Spirits, that they were content to become meer Pimps and Panders to the great Whore, endeavouring all Ways to allure Kings, Princes and mighty Men to commit Fornication with her; and if they could not effect that, then they perswade Subjects to cast off their Allegiance to their temporal So­vereigns, and to own the usurp'd Power and Jurisdiction of their great Master theThe Pope. King of Babylon.

Now, these Men remembring what a great Enemy true Godliness had been to them in the same Isle former Times, and how he had forced them to pack up their [Page 68]Trumpery and begone: Nay, and not only so, but also they found that he had got a great Number of the Inha­bitants of the said Isle to side with him, against their beloved Mistress and great Goddess Diana, which they feared might stand in the Way of her mounting the Saddle once again; they sought out many Ways to root out and utterly destroy true Godliness, and this they did, by con­triving divers Plots and sham Plots; the first was in the Year 1661, when they craftily ensnaring a Company o [...] poor miss-led Men, called Fifth Monarchy Men, who tho't in their own Time, and by their own Strength, by outward force, to have erected true Godliness a most glo­rious visible Kingdom; and by this Means the common Enemy took an Occasion to call all the Friends and Fa­vourites of true Godliness, Traitors, and utter Enemies to Kings and civil Magistracy, which he and they ever ab­horr'd: But upon this a great Persecution was raised and many of the chiefest Friends to true Godliness were imprisoned, and some executed▪ and divers died in filthy Prisons; but after this they raised a worse Persecution, and another after that, and at last they maliciously an [...] traiterously resolved, by a Devilish Conspiracy to destroy true Godliness, and all that favoured him, and to set up false and counterfeit Godliness in his stead; and indeed they so far proceeded, that the friends of true Godliness viz. the two Witnesses of Jesus were brought under [...] civil Death, being divested of all Power, Help, or Hope, and like dead Men were cast out by the Walls, yet God defeated their Conspiracy so far as to discover the Con­spirators, or else doubtless true Godliness, and all his Fa­vourites had received the most fatal Blow as ever was known; but God would not have the dead Bodies of his Witnesses to be put into Graves, yet divers holy Persons were cut off by their bloody and traiterous Hands in the [Page 69] West, and also in the chief City of the Isle, but God fore­saw their crafty Design, and turned their Wisdom into Follishness, in that he made the Men of Names, Enemies to their treacherous Prince, and them also, who laboured to violate the Laws and Constitution of the Isle.

But lo! upon this most joyful News arrived the Lyon of the North, whom God raised up with a mighty Spirit, and with like Success, to attempt the Deliverance of the whole Isle, and true Godliness also; which tidings frighted the Babylonians and their Princes also, that on a sudden they all fled; and by this means (and by Virtue of a Law made in favour of true Godliness) the Witnesses of Christ were set upon their Feet, and stood on firmer Ground than perhaps they had done for a thousand Years before, which caused no small Joy to all that feared God, and were lovers of true Godliness in the Land.

And now, one would think, the Sorrows, Troubles and Sufferings of true Godliness were near ended, and joy fill'd the Hearts of all that loved him: But alas, alas, it appeared otherwise, for this glorious Deliverance and Revolution hath not had those desired effects as might have been hoped, for altho' outward Peace and Prosperity seemed to favour the Isle, and true Godliness also, yet there were (and still continue) many Causes of great Sorrow and Grief to true Godliness, and all godly Persons, so that at this very Time, behold and see true Godliness hath put on Mourning Gar­ments, and is in a whithering and declining Condition, and crys out, O it was better with me and my Children in Times past when in Egypt, under Servitude and Bondage. The Causes of this Lamentation you will have an account of by and by.

• 1. It arises from that gross ignorant Blindness and Superstition, that still covers great Part of the Isle.
• 2. By reason of the substituting holy Writ to serve a secular [Page 70]Design.
• 3. From the Consideration of the Prevalency of almost all Manner of Heresies and detestable Errors.
• 4. Particularly by reason of that great Corruption in, and about, one main Pillar that upholds True Godliness, viz.

That of Justification, and Errors in this Sense hath crept in amongst some, who pretend great Love to him; but stay, did I call this a main Pillar of True Godliness? I must say it is an essential Part of which he doth consist; so that this one, and some other Errors, seem to strike at the very Life and Being of True Godliness; so that the free Grace of God, that first shone forth in the Beginning of the Reformation, seems to be contemn'd, and a sad Cloud hath spread over this Isle; and Popery creeps in under a Disguise; the internal Acts and inherent Righte­ousness of Man, [...]s join'd to or mixt with the perfect Righteousness of Christ, to justify a Sinner before God; the Gospel and free Promise is turned into a meer Law, and that we are no farther justified than we are inherently sanctified. No, this is to stab True Godliness, as it were, at the very Heart, or it is to cut off a Limb of him.

And as these lay him a Bleeding on the one Hand, so others expose him to Reproach and Shame on the other Hand; some affirm, that the Persons of the Elect were actually justified from Eternity, even before they did per­sonally exist, and as much beloved with a Love of Com­placency, before they obtain a vital Union with Christ, yea, whilst Swearers, Drunkards, Whoremongers, Thieves, &c. as when they are renewed, regenerated and sanctified Persons; and that the holy Spirit, that unites the Soul to Christ, makes only a real and not a relative Change, so that Justification by Faith, is only declarative to a Man's own Conscience.

Now it is evident, that this is directly contrary to True Godliness, and the Rule thereof, i. e. the Word of God, [Page 71]that says, all Men fell in the first Adam, by his Disobe­dience, and are all alike naturally under Sin, Death, Wrath, and the Curse of the Law, or first Covenant, Rom. 5.12. all being called Ungodly, Sinners, Enemies, Servant of Sin, dead in Sin and Trespasses, Children of Wrath, without God, Strangers from the Life of God, with­out Christ, under Condemnation, the Wrath of God abiding on them (and on all them) that believe not, John 3.36.

Can these Things be said of justified and pardon'd Per­sons? And is not Christ to be offered to Sinners, to un­godly Persons, to condemned Persons, as such? Or, are justified and pardoned Men and Women without God, without Christ, condemn'd or ungodly, and unbelieving Persons? And because the Elect were representatively virtually justified in the actual Justification of Christ, when he was raised from the dead, were they therefore then all personally and really justified, even before they personally did exist? Such Notions as these are raised and cried up, which cast Contempt upon True Godliness.

Others also deny the Deity of Christ, and his Satisfac­tion, seeking hereby utterly to eclipse his Glory; and others deny his Humanity; some, who pretend to love True Godliness, affirm he is not God of the Essence of his Father, nor Man of the Substance of the blessed Vir­gin, being worse Hereticks than the Arians: Others affirm, that the true Christ is nothing else but that inward Quality or Light that is in the Hearts of all Men; and these Hereticks (as one that is come off from them says) have deluded an hundred thousand Souls in this Isle, who hardly hold one sound Principle of true Christianity.

5. Another Cause is from that great Decay of the Power of Religion, and strange Witherings, and Want of Love to one another, amongst them that pretend to be the chief Lovers of True Godliness; together with those [Page 72]sad Contentions, Strife and Divisions that are among them; for instead of loving, they do even seem to hate and re­proach one another; and because they are not all of one Judgment, in some lesser Points of Religion, they are strangely alienated from each other, in their Love and Affections.

6. Lastly, The disorderly Walking of Church-Mem­bers, as in not keeping their Places in those respective Congregations to which they belong, is no small Injury, Reproach and Scandal to True Godliness: Members act as if they were under no Government, nor Covenant to God, one to another, and unto the Church, and go astray from the Fold, by which they cast Contempt upon the Ministry where they are Members, and seem to charge God with Cruelty to them, in bringing them into a Church where they cannot Profit; whereas the Cause may lie in themselves, and by Reason of an evil Itch they have upon them; and by this Means God, no Lord's Day, hath a compleat Church Sacrifice or Oblation, but a Part, or but a few Persons; and that which adds to his Reproach, is that unaccountable Practice of one or two Congregations, in the great City, who countenance Rents and Schism, and contemn the Authority of other Churches, by an irregular Reception of their Members.

Now, from the Sense of these Things, True Godliness broke forth into this bitter Lamentation here following.

Godliness's Lamentation.

HOW shall I express my Grief, or utter my Complaint? Oh, the Sorrow that seizes on my Soul! I that am the noble Off-spring of the universal Monarch, of the whole World, the true Favourite of Heaven, the true Interest of all Nations, Kingdoms and Common-Wealths; [Page 73]a fit Companion for Princes, and all the Noble ones of the Earth; the only Benefactor of all Mortals, that continu­ally seek the Good and eternal Felicity of their Souls, who strive to deliver them from Wrath and Judgment, and to stop the destroying Angel from executing Ven­geance: Should this Day be thus slighted, villified, cen­sured and stigmatized, and have all Manner of cursed and detestable Evils and Abominations laid to my Charge.

For,

First, I am charged with Heresy, an horrible Crime indeed, but 'tis no other than I was of old Times accused with. But what is the Heresy? What my Doctrine is, is shewed in the first Chapter of this Book, to which I refer the Reader; but I may say with St. Paul, after that Way which they call Heresy, so I teach Men to worship the God of the Fathers, Acts 24.14. and not to believe any Thing but what is written in the old and new Testaments.

Secondly, I am accused to be a common Disturber, a meer Make-bait, setting one Man against another, the Father against the Son, and the Son against the Father; the Mother-in-Law against the Daughter-in-Law, and the Daughter-in-Law against the Mother-in-Law; divi­ding Cities, Towns and Villages, setting Neighbour a­gainst Neighbour. O, how doth this wound my Heart! Was ever any dealt with as I am? Shall such Things as these be father'd upon me? I do this Day protest and declare before God and all the World, I am abused and unjustly charged; for I am for Peace, Unity and Con­cord, and always do teach it; I abhor Strife and Conten­tion, and every evil Work, and have endeavoured to bring all Men to live in Love one with another; but if it fall out at any Time where I am received, that the Father is set against the Son, and the Son against the Fa­ther, or one Neighbour against another, 'tis not I that [Page 74]am the Cause of it, but that cursed Enemy Pride, Unbe­lief and Sensuality, that is in the Hearts of the adverse Party, they having espoused the Interest of Apollyon, my grand Enemy; but can it be supposed, that Vertue should wink at, or side with filthy Vice; or True Godliness allow of and indulge Men in Ungodliness, or Truth join or close in with Error? Alas! Should I do thus, I should lose my very Being, and be no more what I am: For as 'tis impossible for Light to have Fellowship with Dark­ness, or Christ to have Concord with Belial, so it is for me to allow of, or bear with any of the evil Enormities of the Children of Men; therefore let all the World bear me Witness this Day, that I clear my self of those soul Crimes and Calumnies that I am charged with. And farther to vindicate my self, I call in my old Friend St. James, pray hear what he hath to say about the horrible Charge brought against me. St. James, pray speak to this great Case, from whence comes that Strife, Wars and Contention that is in the World? Am I the Cause of it?

James. From whence come Wars and Fighting among Men? Come they not hence, even of their Lusts, that war in their Members? Ye lust, and have not, ye kill, and desire to have, and cannot obtain, &c. Jam. 4.1. If you have bit­ter Envyings and Strife in your Hearts, glory not, lie not a­gainst the Truth; (mark that) this Wisdom descendeth not from above, but is earthly, sensual, devilish, Jam. 3.14.15.

O blessed St. James, thou hast cleared me, ford, True Godliness, am the Truth, whosoever receives me, receives the Truth, the Doctrine of Truth, and the Truth of Grace. But pray St James go on.

James. Where envying and strife is, there is confusion, and every evil work. But the Wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without wrangling, and without hy­pocrisy.

[Page 75] Godli. It is enough, I always teach Men and Women, who embrace me, to be holy, peaceable, gentle and easy to be entreated, full of mercy, to hate hypocrisy, and all the deeds of the Flesh. Therefore take notice, if any, who are called by my Name, or profess love to me, are unholy, quarrelsome, given to strife, debate and conten­tion, falling out with their Neighbours, making causeless Disturbance in the Town, Place or House where they dwell, and Churches also, I do this Day disown them; and indeed, 'tis they, who have in part exposed me to Reproach and Contempt in these eveil Days.

I am accused also with Sedition and Faction, and for being the chief Ring-leader of Sects, &c. But I may well say, with my old friend St. Paul, (who was accused by Tertullian in like sort) being called a pestilent fellow, a mover of sedition, &c. Acts 24.5. I am clear from this evil Charge, neither can they prove this Accusation against me, I have been travelling up and down in most parts of the Earth, for almost Six thousand Years, and 'tis strange, were I really guilty, that none should come forth and prove it against me. Therefore know ye, that the Doc­trine of true Godliness, the Off-spring of Jehovah, the darling of Heaven, do, and ever did teach upon this Account, is this, viz. That Husbands ought to love their Wives, Wives to obey their Husbands, Children to ho­nour their Parents, and Parents to carry it wisely towards their Children, and to bring them up in the fear and nur­ture of the Lord. Servants to obey their Masters, and Masters to carry it well towards their Servants; and Neigh­bours to live in love with one another. Church-members to love one another as their own Souls, and obey their Rulers; and Subjects to obey their Prince. Did I not ever teach this Doctrine, viz. That all men ought to be subject to principalities, to obey magistrates, and to be ready to [Page 76]every good work? Tit. 3.1. And if Christians, at any time, are, by their Superiours, required to do such things that they conceive are contrary to the Word and Will of God, then I bid them patiently to suffer, and not to resist, but to learn of my blessed Master, who when he was re­viled, reviled not again, and when he suffered, he threat­ned not.

But these Things are not the whole Cause of my Lamen­tation, but there are many other Reasons. For,

Alas, alas, what Ignorance, Blindness and Superstition is in the Land; the Isle was once famous, and spewed out those nautious Abominations, which too many have lick'd up again: Some say there is no great difference be­tween the Service of great Babylon, and that which is in this Isle; and that which troubles me most, is this, 'tis called by my Name, as if it appertained to my ancient Form, which is a great abuse of me.

2. What pestilent and poisonous Errors and Heresies are here, the great City seems like a Pest-House, where many have not only the Plague-sores upon them, but also are full of the Tokens, sad presages of eternal Death and Wrath in Hell.

How is the glory of my great Prince eclipsed, and the light of the Gospel darkned? How is Light taken for Darkness, and Darkness for Light, Truth called Error, and Error called Truth.

3. How doth Ungodliness vaunt himself, and Prophane­ness ride Rampant? What multitudes stand ready to re­ceive my Enemy Ungodliness in all his travels, whereso­ever he comes? the mighty bow down unto him, and nobles kindly salute him; both old & young, rich & poor adore and hug him in their Bosoms, and make him their love and chiefest delight; no Laws of Nature, Nations, nor of Grace, will or can deter them; nor the hopes of [Page 77]Heaven, nor fear of Hell, whilst I am contemn'd, slighted, and trodden under their Feet.

4. And O! how are my friends and dearest favourites Oppressed and Persecuted abroad? Alas, alas, how low is my Prince's Interest brought in France, in the Vallies of Piedmont, in the Palatinate and Saxony, and almost thro'-out all Nations of Europe? What dismal Sufferings do my Nations endure under the last great Nimrod and bloody Pharaoh, and none say, deliver them! Nor can they see an end of their Sorrows.

But in the midst of my Lamentation, the Thoughts of those glorious Promises of God, concerning what he hath said of me in the latter Days, do revive my Heart; for tho' I have few to plead my Cause, or to clear my Innocency, and am like to be run down by Apollyon and his spurious Off-spring; Lust and Ungodliness, yet I see my Day is a coming when sin shall be ashamed, and iniquity stop her mouth, Psal. 107.42. When the holy of the Lord shall be estemed honourable, and it shall be a Reproach to the Wicked. Though I am now slighted, I shall then be prised; Jehovah will make my glory to shine forth in the midst of all Na­tions, and my Children shall flourish in every Place; and in that Day none shall dare to open their Mouths against me, nor shall I need to travel up and down for entertain­ment. For the knowledge of the glory of the Lord shall cover the earth as the waters do the sea. In that day there shall be upon the bells of the horses, holiness unto the Lord; and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah shall be holiness unto the Lord of hosts, and all they that sacrifice shall come and take of them, and seethe therein; and in that day there shall be no more the Canaanite in the house of the Lord of hosts, Zach. 14.20, 21. Nay, and this also adds to my Joy in the midst of my Sorrow; this long'd for Day is near, and [Page 78]hastens greatly; 'tis but a little while, there will be an alteration in the World, the Angel who enlightens the Earth with Glory, will suddenly cry, Babylon the great is fallen, is fallen, Rev. 18.2.

CHAP. VIII.

GOdliness having hitherto happily escaped with his Life, tho't it now full time to leave those Parts, where he had traveled up and down a great while, and suffered many hardships, (being generally basely slighted and con­temned by all wheresoever he came) and to travel into some other Country, amongst People, (if he could find such) who were not so abominably Wicked; however, not such visible and open Enemies to him, as others were: And he tho't within himself, it might be his best way to bend his course towards Jerusalem, for hitherto he had wandered up and down in the confines of Assyria, Edwna, spiritual Sodom and Egypt, but so it sell out, before he entred into Salem he perceived a Village lying near the City, and the Name of that Town he understood was Re­ligion, a place much frequented by all true Sioners (for so the Inhabitants of the City of Jerusalem are called.) Now [Page 79]he presently made up thither, and being 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, where with great earnestness he knock'd, and he being within, spoke to this purpose.

Who is at my Door?

Sir, a Stranger to you, though your very good Friend, and one who would gladly have Lodging in your House.

What is your Name?

Sir, my Name is True Godliness.

I wonder much you should say you are a Stran­ger to me, whereas I have been so long a time acquainted with you, and know you so well.

Sir, 'tis your great Mistake, for I am sure you know me not, nor were you ever yet acquainted with me.

What, do I not know True Godliness? this is strange! do not you and I converse together every Day.

Sir, I am not the Person you take me for, there is one or two more who go sometimes by my Name, and 'tis very probable you may be acquainted with them. Pray what are his Manners? What Doctrine I mean, doth he teach you? For by that I shall know who it is.

Why Sir, he teaches me to keep the Command­ments of God, to lead a righteous Life, to do unto all Men as I would they should do unto me.

O, Sir, that is my Friend and honest Neighbour Morality, one that I love very well, and I am sure 'tis your great Ignorance to take him for me, he will not say his Name is True Godliness; for tho' in some things we are a little alike, I teaching the same Doctrine you mention, yet we differ exceedingly in many things. First, We herein agree; he says, you must keep God's Commands, I say so too. Secondly, He says you must be righteous, I [Page 80]say the like. And Thirdly, That you must do unto all Men as you would they should do to you; I say the very same, it being my Master's own Doctrine.

Why, wherein then, Sir, pray do you differ?

He teaches you to seek Justification by doing, but I only by believing: He by keeping the Law, or by living a sober and honest Life, I by God's free Grace, thro' the merits of Christ.

What is that, Friend, you say, are we not required to keep the Law of God?

No, Sir, you ought to keep it as far as you are able, tho' not as it is the Law of Works, but as 'tis the Law of Christ; but you must not look for Righteousness and Justification by your keeping the Law in any Sense, (it was on this very Block the Jews of old stumbled & were broken in pieces) because you have sinned, and daily do break the Law; and the least transgression thereof expo­seth you to the dreadful Wrath and Curse of God.

I know I cannot perfectly keep the Law, but I will do (by the Help of God) what I can, and wherein I, thro' Weakness, do transgress the Law, God is merciful, and I trust he will forgive me.

Forgive you! Why, he hath said he will in no wise clear the Guilty; moreover, What the Law saith, it saith to them that are under the Law, that all Mouths may be stop­ped, and the whole World become Guilty before God, Rom. 3.19.

What do you say? Will not God forgive me, who am a penitent Person? O what a horrible Doctrine is this! I believe he will not forgive the Impenitent, and they are such guilty Ones only that the Scripture speaks of.

Mistake not, Sir, all are Guilty, all have broke the Law or the Covenant, all are under Sin and Wrath [...] [Page 81]'tis not your Repentance will do; God will not forgive any Man, let him be who he will, except he believes in Jesus Christ, and takes hold of the Merits of his Blood; for as by the Deeds of the Law no Flesh shall be justified; so God will not pardon your Sins, notwithstanding your Repentance, as a simple Act of his Mercy, unless you fly to him thro' Christ, who hath satisfied his Justice; for what you say renders Christ's glorious Undertakings void and unnecessary; and so does cast a great Reflection upon the Wisdom of God, in sending his Son into the World.

How do you make that appear?

Do you not say, you will do what you can to keep the Law; and wherein you transgress, God will, thro' his Mercy, forgive you? Now, if God doth accept of your Obedience in keeping the Law, and forgive all your Deviations, as a simple Act of his Mercy, and that hereby you are justified and accepted by him, why then did he send Jesus Christ into the World, to die the cur­sed Death of the Cross? For if by this way Righteous­ness and Salvation is attainable, it is evident Christ is dead in vain; for could not God have done all this, if Christ had never come? Thou art a wretched Creature, there­fore look to Christ, or thou art undone.

Why do you tell me of Christ? Do you take me to be Sinner like other Men?A great Lega­list spoke thus not long since. Am I as this Publican? I have all my Days lived a holy and blameless Life, and therefore shall be justified.

I am ashamed of you; you have, 'tis evident, a light Esteem of Christ.

Nay, Sir, do not mistake me neither; I do not think my Righteousness justifies me, any otherwise than thro' the Merits of Christ.

Sir, you err exceedingly; 'tis not your perso­nal Righteousness, no, not thro' Christ's Merits, that does justify, but the personal Righteousness of Christ, received by Faith alone. Alas, now you discover indeed what a great Stranger you are to me; you are one of those just Men, it seems, that never went astray; or righteous Ones, that Christ came not to call. Alas, I always do declare and testify, that all Men must perish without Faith in Christ. Doth not the Scripture positively say, He that believeth not, shall be damned, Mark 16.16. He that hath the Son, hath Life; and he that hath not the Son, shall not see Life; but the Wrath of God abides upon him, John 3.36. Sir, There is no other Name given under Hea­ven, whereby Men can be saved, Acts 4.12. Other Foun­dation can no Man lay than that which is laid, which is Jesus Christ, 1 Cor. 3.11.

Come, let me into your House, and I will expel these dark Clouds, and teach you another Kind of Doctrine: I will help you to be holy, and not to depend upon it; to be righteous, but not to trust to it; I will lead you to say, In the Lord have I Righteousness; and that he is made of God Righteousness, &c. I tell you plainly, I cannot speak Peace to you; but if I come into you, you must turn out of your House those helpless and unprofitable Servants you have got.

What Servants would you have me turn out?

Why, you must turn Moses out. Do you no read, he was not to abide in the House forever? Mr. Mischief and Good Opinion and Self-Righteousness you must turn out. Nay, in a Word, you must also remove your Dwelling farther off from Mount Sinai: For look about you, begone quickly, for I see dreadful Flashes of Light­ning, the Mountain seems to be all on Fire: And hark don't you hear it Thunder, Legalist? God is angry with [Page 83]you, Sir, there is no seeing of his Face, but thro' a Me­diator.

What! must I turn holy Moses out of Doors?

Aye, Sir, that you must; don't you remember, that those who said they were Moses's Disciples, cast out the poor blind Man that received my dear Master? 'Tis not Moses nor Elias, 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 Fel­lows; and in their Room I will place True-Zeal, Right-Faith, Broken-Heart, and Good-Understanding. Nay, Sir, and let me tell you, if you do not, and that quickly, ex­pel these out of your Tabernacle, you will be undone, and perish in your Sins; for notwithstanding your great Hopes of Heaven, they will soon thrust you down into Hell; for Publicans and Harlots go into Heaven before you.

Upon this he began to be very angry, and gave True Godliness hard Words, calling him Libertine and Antino­mian, one that True Godliness does as little Love as he: Moreover, Mr. Legalist told him, that he was sure, that he whom he had already received into his House was True Godliness; and, said he, you are but an Impostor, and in a great Rage bid him be gone from his House.

Upon this, Godliness perceiving Mr. Legalist was so wedded to his own Opinion, that there was no Hopes of getting Entertainment in his House, he left him, and tra­velled a little farther into the Town; being told, one Mr. Baxterian lived not far off, with several others, tho't to be found Christians.

CHAP. IX.

What are you, Sir?

Why do you ask me such a Question? do not you know me, this is strange, when indeed I and you have been so long acquainted!

'Tis your mistake, Sir, I am sure you are a stran­ger to me; I will not, nor cannot own you to be a Friend of mine.

Why, not own me, who am the only Man for Godliness and Righteousness perhaps of all you have ever met with in all your travels!

What Righteousness Sir, are you for?

I am not for legal Righteousness, but for evan­gelical Righteousness.

What is that evangelical Righteousness you speak of?

Faith and sincere Obedience to the Gospel, by which thro' Christ's Merits, I expect to be justified, so far as I am enabled to walk up to the Rule of the 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 merrited a mild Law of Faith and sincere Obedience; and now, if we obey this new Law, and sincerely serve the Lord, we shall be justified in his sight, and eternally be saved.

I tho't I was not mistaken in you, I conclude, that this is that you call evangelical Gospel, or the only justifying Righteousness; which shews what a dark Cloud you are in, and how erroneous you are, whilst you go about to establish your own inherent Righteousness.

It is the Righteousness of God, viz. That Righ­teousness he hath chose, and will accept of, instead of a perfect Righteousness to the Law of Works.

You err exceedingly, and are ignorant of the Righteousness of God, and go about to establish your own Righteousness as the Jews did, Rom. 10.3. 'Tis Christ's Righteousness, or his perfect Obedience only, that justifies a believing Sinner, exclusively of all his own inherent Righ­tousness, Rom. 4.5, 6. Rom. 3.27. And

• 1. 'Tis called the Righteousness 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 found it out and will accept of no other Righteousness to justify a Sinner, but this only.

I expect to be justified by the new Law of 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 my Justification.

Your Gospel is none of the Gospel of Christ, nor can you be justified by such a Righteousness; for if your Righteousness be mix'd with the Righteousness of Christ, it renders the very Righteousness of Christ imper­fect, and full of spots, as an old piece of Cloth put to a new glorious Garment marrs all its Beauty. Sir, doth not filth cleave to your best Duties of Obedience? Besides, Works and Grace cannot mix together, Rom. 11.6. It must be wholly of Grace, or else wholly of Works.

Moreover, the Law of perfect Obedience, resulted from God's pure Nature, and not only from his sovereign Will and Pleasure, and remains also the same for ever; Christ has not removed it, tho' he has removed it as a Covenant of Works, yet not as a Rule of Obedience. Friend, this Doctrine of yours is against my very Being, and it has al­most ruined me, putting me to shame and contempt: And, Sir, know, if God's holy Nature is such, that he could accept of imperfect Obedience, sincerely performed, why did he not give such a Law at first? and so have saved the Life of his own Son whom he sent to satisfy for Man's Disobedience to his holy Law, to shew his Nature, i. e. that he is Just as well as Gracious. Sinners are jus­tified without Works done by them, or Righteousness wrought in them.

I approve not of you nor of your travels; does not St. James say, we are justified by Works?See Mr. Clark of Wickham's late Book of Justifica­tion, Pag. 71. these are his Words That Justification that Paul speaks of, and James speaks of, I affirm is one and the same, and to be justified by Faith, according to St. Paul, and by Works, according to St. James, is all one; for Justification by Works, springing from Faith, is Justification by Faith.

Sir, the Popish Doctrine of Justification is as good as yours; Paul speaks of the Justification of a Sinner at God's Bar, thro' or by Christ's Righteousness; James speaks of the Declaration and Manifestation of the Justifi­cation of a Man to his own Conscience, or Paul speaks of the Justification of the Faith of that Person: and is this all one?

I will not, Friend, argue with you any longer, for you are one of the Persons that cause great Sorrow and Lamen­tation to me; but lo I see another man here, who also Smiles, I perceive while we talk together. Friend, why do you smile? this is no Laughing Matter, I do not like your Countenance.

Sir, I do not smile at you, I greatly approve of what you speak, but I smile at the Ignorance of these Baxterians, they are very erroneous about Justification, and darken the Doc­trine of Free Grace.

I am afraid you are not sound in this point no more than he; pray Friend, what do you believe about Justification?

I believe all the Elect are personally and actually justified from Eternity, and beloved by the Lord, with a love of complacency; before they believe, even when Swearers, Drunkards, Whoremongers, &c. as they are, after called and sanctified.

You certainly are a Person very corrupt in your Judgment, whose Doctrine Jesus Christ loaths; besides you talk as if you understand not common Sense; can any be actually and personally justified before they actually and personally be or do exist? I grant, Friend, that all God's Elect decreetively were justified from everlasting, that is, God did decree to declare and pronounce all his Elect, when they came into the World, and were united to Christ, [Page 88]just or justified Persons, acquitted, free, and ever discharged from Sin and Condemnation.

2. Also they were all representatively justified, as con­sidered in Christ from Eternity, by him, who calls Things that are not, as if they were, but actually and personally they could not be: Nay, Friend, Did not all the Elect fall under Condemnation, and the Wrath of God, and Curse of the Law, in the first Adam, and also personally and actually when they personally did exist.

Yes, I cannot deny that, yet the Elect were ac­tually justified from Eternity.

What, actually & personally justified, & yet actu­ally and personally condemned at one and the same time! this is strange! And now, that Adam, for his first Sin, fell under Wrath and Condemnation, is evident; and he being a publick Person, all the Elect were bro't under the same Condemnation, & that Sin is charged upon, & imputed to all Persons, as they come into the World, and partake of his corrupt Nature, and are Children of Wrath as well as all others, becoming so by their own actual Transgressions, and abide in that State until they are transplanted out of that dead Root, and are implanted into Jesus Christ, and partake of a virtual Union with him, John 3.18, 36.

Can Sin and Righteousness be imputed and charged upon a Person at the same Time? Or are Unbelievers justified Persons? Tho' God justifies the Ungodly, yet do they remain Ungodly when justified before God, who are now sanctified, tho' they may in order of Nature, yet not in order of Time.

The Words in the old and new Testament, whereby Imputation is signified, do both of them signify an Act of the Mind and Will an immanent Act.

Friend, 'tis true, sometimes when they are spo­ken as they relate to Men, they so signify; but they [Page 89]are not so taken when attributed unto God, but do always hold forth a transistent Act, and not an immanent Act as Gen. 15.6. Gen. 38.15. Numb. 18.27. Psal. 32.1. Psal 106.31. Rom. 4.6, 8. 2 Cor. 5.19. nor can any Place be produced, relating to God, as his Act, where it is so taken; for it will otherwise ascribe a fallible Judg­ment unto God, to say, that he imputeth not Sin to a jus­tified Person; that is to say, he judgeth and esteemeth them not to have sinned, for God's Judgment is according to Truth; and therefore such as have sinned, he looks up­on them as such as have sinned, and he cannot esteem them such as never did sin, tho' if he will justify and pardon them, and deal with them as with such as have not sinned; and in this sense he imputeth it not to them whom he justifies, and actually pardoneth; to justify or acquit a Sinner, implies he was before guilty and condemned; and that thus it was with all the Elect, before they were united to Christ. The Word of God testifieth, and so doth the Holy Ghost, also by Convictions, when he first works upon the Hearts and Consciences of Sinners; therefore your Notion charges the Holy Ghost to be a liar.

That which doth secure Men from Wrath, and whereby they are discharged and acquitted from their Sins is Justification; and by this immanent act of God all the Elect are discharged and acquitted from their Sins, and secure from Wrath and Hell.

You do not argue well, I shall distinguish upon your first Proposition, i. e. that which doth secure pre­sently, actually, fully, and formerly from Wrath, with­out any other cause intervening, is Justification; but I deny that Election doth presently, (as an immanent Act in God) actually fully and formerly discharge the Elect from Sin, Guilt and Wrath; no, it is but a purpose in God so to do, were they not really guilty or charged from [Page 90]eternity, or did not God as much decree to charge his Elect with Sin, as he decreed also in and thro' Christ, to acquit, justify or pronounce them discharged and free from Guilt, Sin and Wrath. Sir, the Elect are born in Sin, and Chil­dren of Wrath by Nature, which they could not be, if their Persons were justified from eternity, and so continue until Effectual Calling: Also was not the Death of Christ a necessary cause intervening between this Degree and their Discharge, for which they are discharged, and without which they could not so be? and doth not the Work of the Spirit, in uniting them to Christ, intervene also? You must therefore distinguish betwixt God's Decree and the execution of them.

Election & the Death of Christ, 'tis true, secures them from the execution of God's Wrath, but it did not secure them from falling under the Sentence of his vindictive Wrath and Justice, and 'tis true, Sin shall not be imputed to them, to their Damnation in Hell; Election secures them from that, therefore when Paul saith, Who shall lay any thing to the charge of God's elect? Rom. 8.34. he speaks of such of them that are in Christ, ver. 31. or are effectually called, ver. 29, 30. namely Elect Believers; for you dare not deny but the Law of God doth lay heavy things to their Charge before, and what the Law of God doth, God himself doth.

You darken the free Grace of God, and make Faith a cause of our Justification, which I deny.

I will forbear to shew the great Absurdities of your Notion; 'tis well known what vile Effects it hath had on some Persons of late.

Friend, I deny Faith to be any Cause or Condition of Justification to be performed by the Creature, and such as do assert it is, I dislike, as much as I dislike you.

[Page 91] Faith is the Instrument I do own, by which (when the Spirit is insufed into the Soul) the Creature receives Christ and his Righteousness, yet the Spirit (or rather Christ by the Spirit) I affirm does apprehend the Sinner, before the Sinner can, by Faith apprehend Christ, tho' the Union is not mutual or compleat, until the Soul is reconciled to God, as well as God is reconciled unto the Soul.

Friend, dare you say, that actual Justification of a Per­son is without Faith? you may (should you so say) affirm Men have life in them, who never eat Christ's Flesh, nor drink his Blood, which the Lord Christ says positively they have not, nor can have. Friend, were the Israelites who were stung with fiery Serpents, heal'd before they look'd up to the Brazen Serpent, and were they to look up unto it, only to know they were healed, for so your Notion teacheth Men to believe.

Moreover, Doth 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 are, by Nature Children of Wrath? And must not Ministers preach the Gospel to all, as undone, naked and miserable Sinners; and affirm they are condemn'd, and the Wrath of God abides upon them, and on all that be­lieve not in Christ: Or, Sir, are justified Persons naked? or do you see your Error?

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, tho' they are ungodly, their state is good, say what you will.

You are such, who expose me and my Friends to Reproach, your Doctrine, alas, tends to Looseness and [Page 92]Ungodliness. I also hear that your Preachers never pray for Pardon of Sin, and also tollerate ignorant People to rend themselves from the true Churches of Christ, and will hardly allow any to be true Ministers but themselves.

Those of your Communion I see are just like the Church of Laodicea, i. e. encreased in goods and have need of nothing in their own sight, not poor in Spirit; for it doth not appear 'tis so, when your haughty Preachers are so full, that they need not confess their Sins, nor ask Pardon of God? for it seems some of them never do this.

What tho' Believers, as to vindictive Wrath and Justice, are pardoned for ever, as to all Sins past, present and to come, must they not therefore beg Forgiveness? may they not desire God to impute Christ's Righteosness to them, because they believe God doth do it? and may they not also pray that God would pass by their common In­firmities, as a tender Father, and chasten them.

Moreover, Friend, is not that an evil Notion, that renders Sin in the Elect, a small and trivial Thing in the Sight of God? Nay, that he sees no Sin in them, nor doth regard it at all; and this because he doth not see it, as to let out his vindictive Justice against them for it, or doth not require satisfaction for it at their Hands, he be­holding them in the Righteousness of his Son.

But doth it from hence follow he is not offended with them for their Sins, and as a displeased and grieved Father, will not chastise them? Certainly your Notion opens a Door to Looseness and Licentiousness, which is against my Nature and very Being; Friend, I know, what your E­vasions are; but I will leave you, and at this time talk no more with you.

CHAP. X.

GOdliness being (as I told you) inform'd, that there was another great professor living in this Village or Town of Religion, he thought it was convenient for him to see whether he might not get a Lodging in his House, because he was a Man whom all the Neighbourhood said had a great love to true Godliness; nay, many verily thought he had a long time taken up his Lodging with him, and won­dered when they heard him ask for his House, (for by that means they perceived he was a stranger to him) but it was a considerable time before he could find where he dwelt. For it appeared he was called by another Name, viz. De­votion; but at last coming by one Man's Door, and by another, he heard a Man at Prayer, and he spoke so loud that all who walked along the Streets, with much ease might hear him; he then presently concluded, it was very [Page 94]probable he might dwell there; and to his Door he came, and knock'd as he used to do, and was soon heard.

Who's there?

My Name is True Godliness.

True Godliness, pray Sir, come in; there is none in all the World I love more dearly; the best Room in all my House is at your Service; pray where have you been and what News do you hear? are the Imperialists & Turks at Peace, and all Things adjusted? how go Things in the World? how doth it fare with our poor Protestant Bre­thren in France? what News from Scotland? when will the Times be better? Many such Questions he asked, and professed abundance of Respect to true Godliness, and (as you heard,) bid him come in, but never went about to open the Door. Godliness was grieved to find him so full of Words; but more especially because he took up his Time, and trouble his Head so much to enquire after News, nay, and that too, when he should open to true Godliness; and just upon ending his Devotion, for it ap­pears he had newly done Prayer; yet nevertheless Godli­ness very coldly answered him to this purpose.

Sir, as to your first Question, I Answer, (being willing to inform you where I have been) I have wan­dred about from Place to Place, to seek entertainment, I mean a fit and convenient Lodging for a little Time, for it will not be long ere I have done traveling; but I am fallen into such an evil and perilous Time, and scarcely any Body will shew me the favour as to take me in, and make me welcome: Riches, Poverty, Youth and Old Age have all refused me; and shut their Doors most basely upon me; and since I came into these Parts, and particularly to your Town, where every one concluded, I should be most kindly embraced, the very first Man I came to, hath de­nied me entertainment; nay and not only so but also called me at his Pleasure.

What Man's that, for God's Sake?

Friend, don't take God's Name in vain, I can­not bear it: But to answer your Question, the Man is called Legalist.

O Sir, there is not a Man in all this Town more haughty, proud and conceited than he; he con­cludes, I warrant you, that he hath Godliness enough al­ready; he makes, in Truth, the whole of Religion to consist in Principles of Morality: I have heard him say, that if a Man do lead or square his Life but as near as he can, according unto the Law of the Ten Commandments, not being guilty of gross Sins, nor willfully breaks any Precept of the two Tables, he shall be saved. Now he never considers all the while the Necessity of Faith and Regeneration; and altho' he trusted thus to his own Righteousness, yet I could pick many Holes in his Coat; for he is a very worldly, proud and passionate Person; nay, & he himself confesseth he is a Sinner, and yet would be justified by the Law; whereas you know the least Sin, Lusts of the Heart, and evil Thoughts, are a Breach of it, & the smallest Breach is Death & eternal Wrath, with­out a Compensation made to offended Justice; and none was able to do this but Jesus Christ, and none have the Blessing of his Undertaking, but such only who do be­lieve.

You seem to have a good Understanding, and can talk well, but how comes it about you let me stand all this Time at your Door? Is this your Kindness to me? What signifies your Knowledge and Parts, except you entertain True Godliness?

I have opened (you may perceive) to you al­ready, you are in my Affections, and I will farther open to you; pray come in.

Nay, do not mistake your self, you have opened to me in one Respect, but not in another; you seem to like my Form, but not my Power; my external Rites, but not my internal Life. I am indeed received into your Head, but not into your Heart; I may be, in your Judgment, worth embracing, but your Will consents not to receive me; you like my Garb, but love not my Person; you are (I know) a Professor of me, but not a Possessor of me: The Truth is, I suspect you.

Suspect me, Sir! for what?

That you have one or two implacable Enemies of mine hid secretly in your House.

Who I, Sir! God forbid I should hide any cursed Enemies of True Godliness: Who are they? Pray tell me their Names.

Old-Man, Carnal-Affections, and Hypocrisy.

As touching the Old-Man, there is no Chris­tian (you know) can be quite rid of him; but God for­bid I should shew him any Countenance. And as to Carnal-Affections, in this you do mistake, for my Affec­tions are spiritual. But why should you think I harbour Hypocrisy in my House? I will assure you, there is none in all the World I hate more than that base Fellow, for [...] know God abhors him; and shall I shew Countenance to him? Lord, far be it from me?

Nay, Formalist, be not too confident, 'tis not your bare Denial of it which is sufficient to acquit you o [...] the Suspicion I have of you upon this Account; but since you deny it, I will see if I cannot find him out, for you have a certain Officer in your House, who I am sure can make a righteous Decision, if he be not basely corrupted and blinded, by your pretending so much Love and Zeal for seeming Holiness. I know he will not flatter any [Page 97]Man, but speak according to his Light and Knowledge impartially at all Times. Sir, I will appeal unto him.

What is his Name?

His Name is Conscience.

Upon this Conscience was called, and enquired of after this Manner.

Conscience, Conscience appealed to about Hy­pocrisy. I do require you in the Fear of God, to answer me a Question or two concerning your Master: Doth he not secretly lodge and hide one in his House called Hypocrisy? For I very much suspect him herein to be guilty: What do you say?

Sir, if you please to give me his Character, or give me some certain Signs of his Behaviour and Pro­perties, whereby I may know him, I will faithfully disco­ver all that I understand as touching this Matter.

Conscience I thank you, you speak like an honest Man, and indeed I have always found you impartial, ac­cording to your Light. I will then give you such a De­scription of this subtil and deceitful Enemy of mine, that you cannot well mistake; and this I shall do, by pro­pounding a few Questions to you.

First, Sir, Was he ever thoroughly wounded in the Sense of Sin, as 'tis Sin, being convinced of the ugly and abominable Nature thereof; there being nothing in all the World more hateful to God than that, not only con­vinced of the Evil which does attend it, or is the Fruit of it, but also of that cursed Evil there is in it, it being utterly contrary to the holy and pure Nature of God, a Breach of his Law, and that which hath made a Breach between God and Man, and basety defaced the Image of God if him, and is the absolute Cause of all that abomi­nable Enmity that is in his Heart against God and me his blessed Off-spring; and also makes Man in love with the [Page 98]Ways of the Devil, nay, to be like the Devil, conforma­ble to him, and to do his Will.

Secondly, Is there no one Sin that he secretly loves and lives in, (the evil Habits never being broken?) Have you found him now and then telling a Lie for his Advantage Sake, or in telling of Tales or Stories, adding to them, to please the Company, or to excuse himself when accu­sed of this or that, that so he may gain Credit? Is he not sometimes overtaken by Drunkenness? Is he not proud, minding more the Honour, Praise, and Applause of Men in what he doth in Religion, than the Praise of God? Is he not Covetous? Doth he give according to his Ability to the Poor? Doth he not rob God to serve the World? I mean neglect hearing of God's Word, and other indis­pensable Duties, for worldly Profit Sake, and so prefer the World above the Word? Doth he never in Trading offend you, in speaking better of his Commodities than they deserve? Is not the World more in his Love and Affections than God and Jesus Christ? Does he always give good and just Weight and Measure, and not take unlawful Profit? Doth he not make Gain of Godliness, and use Religion as a Cloak, to cover his secret Sins; doth he concern himself for the Interest of the Gospel, and his open-heartedness shew upon that account he loves Christ above Son or Daughter? Is he resolved to part with all rather than to sin against God & to offend his Conscience Doth he see more evil in the least Sin, than in the greates [...] Sufferings?

Thirdly, Doth he desire as much to have his Sins mor­tified as pardoned? To be made holy here, as well as happy hereafter? is he as much in love with the Work of holi­ness, as with the Wages of holiness? Doth he love the Word of God because of the purity of it? Is he willing to bear the Cross as well as wear the Crown? To be with [Page 99]Christ in his Exaltations hereafter? To live to God on Earth, as well as to live with God in Heaven?

Fourthly, Is he the same in private as in publick? Doth he not rest satisfied upon the bare performance of Duty, not minding whether he hath met with God or not? Doth he Pray in publick, as if Men saw him, and in private, as knowing God sees him? Doth not his satisfaction more lie in his asking of God; than in his receiving from God? Does he not seek more for suitable Words in Prayer, than for a suitable Heart? Doth he not study more for acute expressions to affect the Hearts of others, than to meet with powerful Impressions upon his own? Doth he not lengthen his Prayers before others, and hurry them over in private? Doth he as much endeavour after what he needs from God, as that which he needs of God?

Fifthly, Can he bear Reproofs kindly for his Faults, and take them patiently? Nay, and esteem him his great­est Friend, who deals most cordially with him? Is he ready to take shame to himself, and give glory to God? Can he be contented in the Ways of God, though he meets with little sensible comfort from God, nor outward respect from Saints.

Sixthly, Doth he as much desire to have his Heart filled with Grace, as his Head with Knowledge? Doth he take as much care to make the Glory of God his end in what he hath, as the Command of God his ground in what he doth?

Seventhly; Is he not more severe in pressing the lesser concerns of Religion, than in urging the greater? Doth he not require those Duties of others, which he himself is loth to practice? Is he not more curious to know other Men's Conditions than his own?

Eighthly, Hath he received a whole Christ with a whole Heart? First, A whole Christ comprehends all his Offices, [Page 100]and a whole Heart comprehends all his Faculties? Hath he received Christ, not only as a Priest, to die for him, but also as a Prince, to rule over him? Doth he obey all God's Precepts, as well as believe all God's Pro­mises? Secondly, As to his Faculties, his Understanding may be somewhat enlightened, but his Affections may be Carnal, and his Will oppose me, being averse to true Godliness? Is not his Heart divided? Come Conscience, I do now command you, in the presence of the great and dreadful GOD, who searches all Hearts, to make a righ­teous Decision; tell me plainly, is my Enemy Hypocrisy here or no? By these brief Hints you may easily know him.

Sir, I must confess Hypocrisy is here; now I have found him out; nay, Sir, and he hath hid him se­cretly in his House, ever since he came to live in this Town Religion he is seemingly holy but really wicked? He loves the face of Holiness, but is without the Grace of Ho­liness; his greatest Care hath been to Wash the out-side of his Platter: If he can but keep his Name from being reproached by Men, he cares not tho' his Heart be grie­vously defiled before God. Should I tell you of all those Lusts which he harbours in his Heart, and what Favour he shews to that old Man, (you mentioned before) I should quite shame him; he is a Saint indeed abroad, but a Hea­then (to say no worse) at home, he Prays, Hears and Reads, but 'tis to keep up his Credit. Name and Esteem amongst many Christian Men of this Town; for I have often found him very weary of these Duties, God knows as well as I; nay, Sir, he would seldom Pray at all, were it not to quiet me, for he doth not love my Lashes; besides, he performs them with a sad, cold, dead, carnal and lifeless Spirit; he is much for the lesser Things of Religion, (as you minded) he keeps a mighty stir about Mint, Anise and Cummin, but quite neglects the greater and more weighty Things; nay, there is one thing more I will tell you, as he does not love [Page 101]strict Godliness himself, so his Heart is ready to rise against all such, who out-do him. Sir, he is a meer Dissembler, yet he would be tho't as religious a Man as any in Town: I find him also much abroad, finding of Faults of others, or espying the Mote that is in his Brother's Eye, but never minds the Beam that is in his own; nay, and he is ready to fall out with many good Christians, because they will not follow him in Habit, Mode and Gesture, &c. In a Word, most of all those black marks of this deceitful Vil­lan Hypocrisy you hinted at, I find in him.

Conscience, say no more, I see I was not mistaken; but now Formalist, are not you a Wretch, to pretend kindness to me, and secretly thus to entertain one of my worst Enemies? Sir, 'tis you who have brought so great a Reproach upon this poor Town Religion, and on all its Inhabitants; nay, and 'tis through your means I am so basely vilified & condemned by that blind fellow Ignorance, for he is ready to conclude, that all my friends and true favourites are such as your self, viz. meer loose and formal Hypocrites, besides, you are like to be undone, and perish for ever, unless you do the sooner turn this vile Enemy of mine out of Doors; for I expect no other but that you will in a little time fall into Apostacy: But should you die first, yet assure your self you will be damned; for Hell is indeed prepared for such as you are; you are, poor crea­ture! in the worst Condition of all Men: For the wicked hate you because you pretend so much love to Religion and Godliness; God also, because you are not real, but only pretend love to them, being not sincere and upright in your Profession.

Formalist at this began to be very angry, being greatly offended at true Godliness, for he could not endure to see his State ript open, nor did he like to hear of his present nor future Misery; being perswaded by Mr. Vain-hope. [Page 102]Unbelief and Good-opinion, to think his Condition, but for this, might be safe enough; however Vain-hope told him, though at present his State might be doubtful, yet he should have many Days on Earth, and that he might Repent, and set all Things right before he died; whose Word and Promise he adventured to take; and so bid true Godliness adieu, and no Man's State in all his travels, he did indeed more lament, and his Soul being almost overwhelmed with Sorrow, he broke out to this purpose, and departed.

CHAP. XI.

GOdliness had no sooner left Formalist's Door, and gone a little further into the Town Religion, but he espied a great Number of People hastning out as fast as they could go; nay, he observed some of them ran, though others of them went very softly: At first he wonder'd what the Matter was, because the Town was a little be­fore look'd upon to be a very safe and honourable 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, ravening Wolves, and other evil Beasts, (who had for a long Time been shut up in their Dens) a getting out, and they having a great while been kept without Prey, they were afraid they should be torn in Pieces: But he observing which Way they went,Babylon's Fall very nigh. was the more amaz­ed; for he perceived plainly they all steer'd their Course directly towards the great City Babylon, which he saw likewise a falling and was sure would suddenly in one Hour be utterly destroy'd.

[Page 104] True Godliness at this seemed so mightily concerned, that he could not let them all pass without speaking to them; and minding one of them to look like a sober Man, tho' he hung down his Head as if he had been ashamed, resolved to have a little Discourse with him, (whose Name it seems was Apostate) to whom he spake after this Manner.

Sir, What is the Matter you leave this Town, and haste away so fast? When you first took up your Dwelling here, did you not intend to abide in it as long as you liv'd?

Truly Sir, I did intend it; I had a great Love for the poor Town; but I must remove out, and be gone now.

Why must you? Is there a Necessity laid upon you to quit this Place, this honourable Town, Religion?

Sir, I shall be destroyed else, for the Walls of late are much gone to Decay; I do not see that Safety to re­side here as formerly: Besides they say there is a great Number of Lions, romish Wolves, and other Beasts of Prey, breaking out upon us; and I am afraid if I should escape with my Life, yet having a few Sheep and Lambs, they will devour them: Truly, Sir, I do it to save what I have, yet I wish very well to this Place.

'Tis very like you speak the Truth in this; but Sir, Pray whither are you going?

I am going towards the Confines of Babylon, that great City.

I am heartily sorry for you; let me perswade you to return back, and rest in this Town; Sir, do not fear those Lions you speak of; for God hath said he will break the Teeth of the Lions, the old Lion, and the Lion's Whelps, Job 4.10. Psal. 56.6. But what tho' they should destroy your Substance, is not your Soul worth more than all the World? Mat. 16.26. Come, go back again with me, [Page 105]and I will dwell with you, and be a sure Defence to you, so that you will not be hurt, let Lions, Wolves, and De­vils too, do what they can: My Name is True Godliness. Sir, I have saved many thousands from Ruin, in as great Danger as you can be in.

Sir, there will be no safe Living for me, I must quit the Place, the Town is besieged.

What, tho' it is besieged, God is able to de­fend it, and will be a Wall of Fire about it; but why, Sir, do you chuse that great City you speak of for your Habitation? I perceive you intend to go far enough.

Sir, don't mistake me, I do not intend to go so far, but to return again when the Danger is over; at present I will go but a little Way out of Town.

Sir, you shew your self to be a naughty, a trai­terous, and hypocritical Person, will you leave this Town in its Distress? If the danger be great which attends it, you had the more need to abide in it, to strengthen and encourage the poor Inhabitants. Pray, Sir, do not shew so base and cowardly a spirit: What is this less, than to be­tray the Town to the Enemies? Is not the strength of any Place the People? Besides, your flying mightily encour­ages the Adversaries; for by this means they may think to frighten all out, and then with much ease take the Town, and utterly destroy it: Also you weaken the Hands, and sadly grieve the Hearts of all true Protestants, whose chief Treasure lies in the Town, and cannot be removed out; and it being also their spiritual Native Place, they resolve to abide in it to the last, let what will come. You say you intend to return again when the Danger is over. What Dangers you see above others, to move you to quit the Town, I know not; but let me tell you, few who leave this Town, out of fear of human Loss or Danger, do Return again.

[Page 106] You say you intend to go but a little Way; alas! you cannot tell where you shall stop; when once you leave the true Religion, you desert God's gracious Protection; you may not only cleave to Papistry, but Atheism, or any Thing: Come go back, let me save you from a fall: Why will you leave that Religion you have been so long estab­lished in?

Sir, I retain the same Principles that I formerly held, and my love is the same to the Town as it was.

Poor Wretch, you own the Principles of the true Religion, and yet cleave to Idolatry and Superstition. The three Worthies of old, by your Example, might have retained Faith and right Principles in their Hearts, of the true God, and yet have bowed down to the golden Image, and so needed not to have exposed themselves to a hot fiery Furnace.

Nay, by this Doctrine, who needs suffer Persecution? Besides, it renders all the Martyrs of old to be meer Fools and Mad-Men. What do you say? Will you return? My Company, one would think, might allure you.

No, Sir, I have formerly had your Company, and I don't find you so pleasant a Companion: Besides, the Town is sadly divided amongst themselves, those who love you do not agree.

Nay, Sir, now you are out, for you and I never Dwelt together yet, for had I ever took up my Dwelling with you, I would have kept you from this great Fall: You will prove your self a meer Hypocrite, one that never lo­ved God nor the Town Religion 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 more need to abide in it, to do what you can to perswade them to Love and Union, however to unite in Affection. Come humble your self [Page 107]before God, for this great Sin, and let us dwell together, now, and thou shalt abide secure, notwithstanding the Division [...] wi [...]hin, and Troubles without, and have most sweet Pe [...] and inward Joy: Yea, such as thou never hadst in all [...] Life. What dost thou say?

Sir, hold your Peace, and say no more, I am re­solved to be gone.

Well, since I see I cannot perswade you to re­turn, but that you are resolved [...] leave true Religion, and not receive True Godliness, I [...]ill tell you what your present State is, and what your future Portion is like to be for ever hereafter.

Sir, pray be silent, I do not love to hear it.

I do not Care whether you do or no, I will shew it.

First, It appears (as I hinted before) that you were never truly converted, being no Part of that good Ground Christ's speaks of, Mat. 13.

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

Thirdly, Either God will let Conscience out against you to torment you, (as he did upon Francis Spira) or else wholly give you up (as he did Israel of Old) to your own Hearts Lusts, to walk in your own Counsel.

Fourthly, Your Sin tends towards the Sin against the Holy Ghost, that shall never be forgiven, neither in this World, nor in that which is to come; for you have been a Person (I hear) much enlightned, and now wilfully cast off God and Religion; pray read these Scriptures, Heb. 6.4, 5. Heb. 10.27, 28.

Fifthly, Jesus Christ will be ashamed of you at the last Day, when he comes in the Glory of the Father, with all his holy Angels, Mark 8.18.

[Page 108] Sixthly, Those who set their Hands to the Plough, and look back, (remember) are not fit for the Kingdom of Heaven, Luke 9.62. nor will God's Soul take pleasure in them.

Seventhly, Without you return back, you are like to have the hottest place in Hell, Rev. 14.10.

Eighthly, 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, I sit a Queen, and shall see no sorrow, nor no widow­hood, nor loss of children any more.

Ninthly, Remember the fearful End, and what dread­ful Judgments, God hath many Times in divers Ages, brought upon such false and traiterous Persons as you are. Besides, who will trust you? For you that are false to your God, and to your own Soul, will never be faithful to Men. Come, that very Way you think to save all, you may loose all. Besides, Sir, let me tell you, light is sown for the Righteous, (tho' it is a 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?

I dare not Sir, at present.

Well then; I see you love the World above Christ. I have but little more to say unto you; but Sir, what Man in his right Mind would, to prevent a few Sparks, leap into the Fire, or to save that, lose his Head? Alas! whilst you seek to save your Estate, you are like eternally to loose your poor Soul.

Well Sir, trouble not your self, I will talk no more with you; Farewell.

Adieu then, poor deceived Soul.

Away he went as fast as he could go, towards the great City Babylon.

[Page 109] Godliness having thus parted with him; at last he met a Man travelling into the Town of Religion, being not very Rich, nor very Foor, but in a middle state between both, & he look'd as if he had a mind to take up his Dwel­ling in this Place, for he inquired where he might have a convenient House? Godliness was much pleased with this 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 knock'd immediately at his Door, not doubting now but he should find his sweet Friend Con­sideration; yet Godliness first bewailed the Apostate's Condition.

CHAP. XII.

GOdliness being not without Hopes of finding serious Consideration (for so sometimes he is called) in or near this Place, chanc'd to knock (as you heard before) at a Man's Door, who was newly come to dwell in the Town Religion. Now, this Person formerly (as it ap­pears): had been a very great Enemy to true Godliness, having liv'd a grievous loose and profuse Life, and like the poor Prodigal, wasted all his chiefest Substance. God­liness had not long knock'd and call'd at his Door before he listned to him, and spake within himself to this purpose. Who is this that is come to my Door? sure, said he, this is a Voice different from any I ever heard in my Life; and he doth not knock also as others use to do: At last he cried out, who is there? ho is it that is at my Door? your Name Sir?

Godli. Soul, Christ is at thy Door, and I his noble and renowned Off-spring, True Godliness. Dost thou re­member that Word, Behold I stand at the Door, and knock, Rev. 3.20. Sir, now I will ask you the like Question, pray what is your Name? I hope I am come to the right Door.

He told him his Name might very well be called loose and ungodly Prodigal; for (said he) I have hitherto liv­ed [Page 111]a very wicked Life: But some call me of late Thought­ful, because I am (blessed be God) newly come to my self, by thinking upon my latter End, and the Evil of my for­mer Ways.

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

Thoughtful. Sir, 'tis because I hear it is the best Town in all the Country to secure a Man from Danger in evil Times, provided I can but get a Place in one of its strong Holds in the Heart of the Town: For I hear there is no safe dwelling at the Town's End, no, nor any where in the Suburbs.

Besides, I was told lately, that Babylon, where I have dwelt 'till of late, will suddenly be destroyed: I do it in­deed to save my own Soul; I am, Sir, desirous to find out (if it may be) where true Peace, Happiness, and eternal Felicity is to be had; For I see they are not to be found in those Paths in which I formerly walked; I mean in the Ways of Riches, Honour, and the Pleasures of this World.

Godli. I commend thee, honest Thoughtful; thou hast done wisely, and like a considerate Man; prithee let me come in and dwell with thee, and thou wilt find this poor Town the most safe and most secure Place in these dange­rous Times, in all the World. Sir, I have wandered a­bout a long Time, travelling from Place to Place, to seek for one whom I bear much Good-Will to, but hitherto I have not found him; his Name is Consideration; and ma­ny Things more he said, to make him in Love with True Godliness.

Upon this, Consideration, who it seems was within, whispers Thoughtful in his Ear, and said, This is he that can alone make thee happy, if he be readily, sincerely, and heartily embraced and entertained. Is it not good for thee to muse upon the Worth and excellent Nature of [Page 112]thy Soul? Thou art made a Man, & therefore for a nobler and higher End and Imployment (sure) than eating and drinking, sleeping and playing, and wholly to mind thy Trade and secular Affairs, and to enjoy sensual Pleasures, (a Happiness which Beasts arrive to as well as thee) for this glorious Soul which lies in thy Bosom, is capable of knowing God, and of enjoying Union and Communion with him for ever; so that all those who suffer the Ho­nours, Profits, and Pleasures of the World, to take up and engross their Hearts, go astray, and err from the great End of their Creation. Alas, there is nothing that can fill the Desires of thy Soul, or be its Summum Bonum, but God himself: Thou hast hitherto suffered thy Affections and Desires to run after whatsoever thou couldest think might yield thee true Felicity; but it is evident there is nothing thou canst find here below, that can satisfy thy thirsty and ever craving Soul.

• First, Riches which sometimes thy Heart hath been so much set upon, cannot be thy Summum Bonum, or chief Happiness; for they are uncertain, fleeting and vari­able Things; and let a Man have never so much of them, yet he is still craving and desiring more, so that 'tis as Solo­mon says, He that desireth Silver, shall not be satisfied with Silver.
• Secondly, Honours are of like Nature; and besides their Vanity, they depend on the Minds, Wills, and Humours of Men, who are changeable and unconstant.
• Thirdly, Pleasures and Voluptuousness, they are com­mon (as I told thee) with Beasts as well as Men, and also have▪ annexed their Sting and Discontention when they are past.

Besides all this, Consideration, to induce him to open to true Godliness, bid him ask his Soul, in what State it now was; What it was a doing; And whither it was a going.

• [Page 113]First. He endeavoured to show him, that his Soul was in the Gall of Bitterness, and in the Bond of Iniquity, being under the Law and Curse of God, both in Respect of original and actual Sin; he having not closed with Christ, nor received True Godliness.
• Secondly, Then as to what he was a doing, he bid him see if he did not neglect that one Thing needful. Have you, said Consideration, made Religion your chief Busi­ness, since you came to live in this Place? Have you not rather spent too much of your Time about Notions and airy Speculations?
• Thirdly, Whither are you a going? said he: Are you fit (being well prepared) to die? Are you going the Way to Heaven? Sure that cannot be, unless you receive True Godliness: For I have heard that it consists in a right Faith, as well as a holy Life. Oh what Cost, Labour, Pains, Means, Motives, and Arguments, hath God used to make Men sensible of the everlasting Interest of their Souls, and to engage them to a serious Preparation for another World.

And this serious Preparation must necessarily be a thoro' Work of Regeneration, Faith and spotless Conversation; for the Nature of the Means (saith he) must ever be suitable and agreeable to the nature of the end. And Heaven being a holy place, nothing but perfect Holiness reigning there, so it will be impossible to enter into it here­after, without a considerable Progress was made in Holi­ness here; and that it was not to be tho't a Man could reach to the highest step of a Ladder without ascending the lowermost first. Who (said he) ever hoped for a Crop of Corn without Sowing any? or expected to Reap Wheat and sowed nothing but Tares?

He laid also before him the Nature and Holiness of God, his infinite Hatred of Sin, and great Severity against all [Page 114]unbelieving and impenitent Souls, together with the per­fect Knowledge he had of the Hearts, Thoughts and Ways of the Children of Men; likewise his dreadful Judgments, Commands, Threats, and precious Promises.

He brought to his Mind also the Evil of Sin, shewing him what an abominable Thing it was for Man to seek to please, obey, and do the Will of the Devil, and offend, disobey, and cross the Will of God. Nay, and he began to speak of the Excellency of True Godliness also, and what he should gain by embracing him, and letting Christ and the Spirit of Christ, Christ and the Grace of Christ, Christ and True Godliness reign in his Heart. Nay he had so much to say, that had he not been opposed and base­ly obstructed (with some other Help) Thoughtful had pre­sently opened the Door to True Godliness: But, alas, on a sudden there was great Disturbance in the House, and poor Consideration went to the Walls, and was almost utterly expell'd his Tabernacle.

Now the Enemies he met with were these; Difficulty, Sloth, Deficiency, Security, Danger, Worldly-Cares and Carnal Company: The chiefest Enemies to Consideration. These and many other Enemies appeared to obstruct and hinder Consideration about this important Business of opening to True Godliness.

First, Difficulty spoke after this Manner: Sir, Do not trouble your self to find out these great Mysteries of Re­ligion and Godliness, for it is a Work too hard and diffi­cult for you to understand, there is nothing in the World more abstruse and mysterious; therefore to muse upon them, would be lost Labour.

Sloth told him, it was laborious and toilsome Work, and it would be great Wearisomness to him, if the Diffi­culty did not make it impossible.

[Page 115] Deficiency said, he was a Man of a weak Understanding, and those Things were Matters for the Learned and most knowing Men of all to Study, nay, and that many of them too, notwithstanding all their profound Learning, profici­ency and skill in the Tongues, could hardly attain to the right Knowledge of them.

Security endeavoured to make it appear his Condition was very good and safe now, and that he had Religion and Godliness enough, without troubling himself farther, and that he exceeded in Holiness many Men that had lived long in the Town. Moreover, he told him, that he had followed the Counsel of Consideration too much already.

Danger too spoke several Things. 1. That to give place to him, would let in his Enemy Melancholly, which might endanger his Life. Do not you see (saith he) how un­comfortable this Fellow Consideration has made many brave Men, causing them, by thinking on their latter Ends, to hang down their Heads like a Bull-rush, fold their Arms and spend their Days in Tears and Weeping; hearken not to him, for he will certainly infuse sad Thoughts into your Mind, and give you nothing but Gall and Vinegar to Drink. 2. He said moreover, Consideration had made many Men go besides themselves; and if he did adhere to him, about this Affair, he would be distracted. 3. He infinuated also, that if he did seriously muse upon this Mat­ter, or give Place to Consideration, so that Godliness came to be let in, he would be undone, and utterly ruin'd, the Times are such.

Worldly-Cares proved as great an Enemy to Consideration as any of them, for he could not seriously muse, nor think upon Eternity, or the present Condition his poor Soul was in; he was so hurried in his Mind about the Affairs of this Life: Nay, no sooner at any Season that he set himself to ruminate or ponder them in his Mind, but worldly Cares would expell and drive such Thoughts away.

[Page 116] Old Companions and carnal Company did greatly abuse Consideration, by endeavouring to make him out of Love with a virtuous Life: These laboured to fawn him into Misery, and to tickle him into an Eternity of Torment; they turn'd Religion and Godliness into a Jest, and made the Precepts of the Gospel Matter for Railery, and told him, that those Men that seemed most serious, were the most seditious, and that their Profession savoured of nothing but of Pride, Singularity and Hypocrisy.

Now, after they had spoke their Pleasure, and almost silenc'd, nay, quite routed poor Consideration: His Mind was filled and hurried about many Things; which Godli­ness, though not yet let in, overheard, and presently took them all up, and answered them one by one.

And first he spake to this Purpose: Honest Thoughtful, I would not have thee to be discouraged by these ill-bred Fellows thou hast within, to slight poor Consideration, for he is thy very good Friend, and as able a Counsellor as most in this Town: Moreover, very great Inconvenien­cies also have always followed those who have unadvisedly gone about to slight and contemn him: Nay, I must tell thee most of all those great Miseries and heavy Judgments that have befallen Nations, Cities, Towns, Churches, and particular Souls, hath been occasioned through their great Neglect to hearken to Consideration. This was the Cause of Israel's Ruin of old; God, by his merciful Pro­vidence, sent to them by his Prophets to advertise and warn them of their perilous State and Condition, by Rea­son of their Sins, and not only told them of their imminent Danger thereby, but also revealed the true Causes thereof, and how they might easily provide Remedies for the Pre­vention of it; but they refused to lay it to Heart, or give Way to Consideration about it, which made Jehovah to be­wail their future Misery after this Manner; O that they [Page 117]were wise, that they understood this, that they would consider their latter End! Deut. 32.29. Among many other Causes of their dismal Calamities, none [...] more general or oftner alledged than the lack of Consideration, and 'tis through this means, as by a common Snare, and Deceit of the Adversary, most Men fall into Sin, and rej [...]t me, and are holden also perpetually in Satans Bonds, to their Destruction and Perdition. Men go on in their abomi­nable Lusts, Pride, Oppression, excess of Riots, Drunken­ness, and all manner of Debauchery, without considering what the end of these Things will be: Woe unto them (saith the Lord) that rise up early in the morning, that they may follow strong drink, and continue until night, till wine inflame them, and the harp and viol, the tabret and pipe, and wine are in their feasts, but they regard not the work of the Lord, neither consider the opperation of his hands, Isa. 5.21. Their cursed Lusts, and beastly Sensuality brought them to neg­lect Consideration, and Inconsideration brought them to the pit-side, or brink of Hell. Propterea captivus ductus est populus meus quia non habuit scientiam, saith God in the same Place, by the Prophet, therefore, and for this Cause is my People led away Captive, &c. for they have no Knowledge, no Understanding of the Time to come, no Consideration of their Danger: He that will not lend an Ear to Consideration, renders himself little better than a Brute: And what follows this Folly and Mad [...]ss? there­fore (saith the Holy Ghost) Hell hath enlarged herself, and opened her mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoyceth shall descend into it, Isa. 5.13, 14. A brutish man knoweth not, nei­ther doth a fool understand this, when the wicked spring as the grass, and when all the workers of iniquity do flourish: It is that they should be destroyed for ever, Psal. 92.6, 7. The ox knoweth his owner, and the ass his masters crib, but Israel doth not know, my people doth not consider, Isa. 1.3.

[Page 118] Negligence, carelessness, ignorance, and want of Con­sideration as it brought Jerusalem down wonderfully, Lam. 1.9. so it hath been the Bane and common Perdition of unthinking and wretched Man from Time to Time, and will be yours, if you hearken to these evil Enemies of your Soul, and suffer Consideration, to be expelled your Tabernacle; why at this Day are there so many People, who drink up Iniquity as the Fish drinks Waters? that commit all Manner of Sin, all outrages, all injustice, all filthiness, treading down the poor, and contemning (me) True Godliness, without remorse of Conscience, or dread of God's Wrath and fearful Vengeance that doth pursue them; but for the lack of Consideration of that which is likely to be their Reward and Punishment for all their abominable doings in the end? Thus saith the Lord, con­sider your ways; consider your doing, Haggai 1. Consider this ye that forget God, least he tear you in pieces, and there be none to deliver you, Psal. 50. Aye, but they will not consider it, nor lay it to Heart, they will not know in this their Day the Things that belong to their Peace, but inconsiderately put the evil Day far away, and harden their Hearts against God, provoking him to draw his Sword, and cause his Hand to take hold of Judgment; for nothing doubtless can be more intolerable in the presence of the Almighty, than this Iniquity, since he hath published his Law, declared his pleasure against Ungodliness, charging all to bear it in their Minds, to ponder it in their Hearts, and study and meditate upon it, both Day and Night, at Home and abroad, when they rise up, and when they lie down to make it their cogitation & rumination continually, &c. And O that Men should ever, notwithstanding all this, contemn it, and make it no part of their Thoughts, but rather flee the Knowledge thereof. God makes his Complaint, and denounceth judgment, but no Man (as [Page 119]the Prophet Jeremiah sheweth) will enter into Considera­tion, nor mind why the Land mourns: None cry out, What have I done? All Men, alas! are upon their own Courses, and run on the same with as great vehemency and fierce obstinacy, as a fierce armed Horse into the Bat­tle, when he hears the Trumpets sound.

Come Thoughtful, Consideration, if thou adhere to him, will help thee to learn to know God and thy self, and to find out the miserable Condition thou and all Men are in by Nature: He is the Key that opens the Door for me to enter the innermost Room of thy Heart; though it is true he cannot open it without Help: Nay, farthermore, he is a Looking-Glass, or rather the very Eye of thy Soul, whereby thou mayest view thy self, and see what a Con­dition thy Soul is in; hereby thou mayest espy thy Debts, thy Danger, thy Duties, thy Defects, thy Safety, the Course thou dost follow, the Company thou dost keep; finally, the Place and End whereunto thou drawest; nay, he will give thee a View of all God's Proceedings, and Dealings with Men, ever since the Creation of the World, the Reason why God sent his Son, his Gospel, his Spirit, his Servants, and takes so much Pains to bring Men to Sal­vation. Nay, and thou also, by his Help, may'st find that all the Means God uses to bring thee to a true Sight and Sense of Sin and Wrath, and to recover thee out of thy fallen Estate, will prove vain and ineffectual to thee; let therefore the Consideration of the Danger thou mayest escape thro' hearkening to him, on the one Hand, and the great Advantage thou mayest receive on the other, toge­ther with the absolute Necessity of nourishing and cherish­ing of him, and standing up for him, if thou wouldest be happy, engage thee not to be discouraged to encline to him, nor regard what any speak against him, for he will cause thee to hear glad Tidings; nay, and be in Part an Instru­ment [Page 120]to let me in; which if thou doest, I will bring thee acquainted with God and Jesus Christ; nay, help thee to a Room in his Heart, and lead thee into Union and Com­munion with him, and give thee much glorious Light, yea, and help thee to Pardon of Sin, Peace of Conscience, and Joy in the Holy Ghost, and make thee a Son of God, give thee a Place in the heavenly Family, feed thee with the Bread of Life, cloath thee with glorious Robes, which sparkle like Diamonds, yea, make thee rich in Faith, in Knowledge, in Experience, truly rich, always rich, eternal­ly rich; yea, and set a Crown of Glory upon thy Head, make thee an Heir of Heaven and Earth; thy Renown also hereby will be great, thou shalt have Angels to guard thee, Christ to serve thee, God to honour thee. O love him, who would lead thee into Christ's Bosom, and cause thee to sit in heavenly Places, make thee to triumph with Seraphims, and sit down with thy glorified Redeemer upon the Throne of God for evermore. It is impossible such a Friend should fare better than my great Master, who had no Place where to lay his Head. Alas! Men deal with me and my poor Friend Consideration, as the Inhabitants of Sodam, did deal with the three heavenly Messengers that entered into Lot's House, viz. Quarrel with us, abuse us, and offer Violence to us, shew their Spleen against us, who seek to preserve them from being consumed, and who, whilst we are with them, stay the Hand of Heaven from falling upon them, the Hand of the destroying Angel, that they perish not, and endeavour to make them for e­ver happy, possessing all true Felicity, and free them from all Misery. Does not every Man desire that which is good? Was ever any Man in love with Torment? Is it not every one's Interest to study how to prevent it? Why then sure Thoughtful, Consideration cannot but have thy Af­fection, unless thou dost contemn rivers of Pleasures, in­conceivable [Page 121]Glory, even the inexhaustible Riches of both Worlds, and chufest rather Anguish, Death, Hell,The Difficulty of Considerati­on answered. & sulphurious Smoke for thy Portion. And now to take off what Difficulty says against Consideration, he basely insinuates, that to muse and ponder upon the great Concerns of Godliness and another World, is a hard and difficult Work.

Whereas to undertake great and hazardous and dange­rous Atchievements for worldly Advantages, this is not­withstanding presently undertook; Men do not care how difficult the Work is, if it be but profitable; and shall this be a Stumbling-block in the Way? What will not a Man call difficult, if he have no Mind to it! How should some Houses be built, Bridges over great Rivers be made, Fields be sowed, and dangerous Voyages to Sea be undertaken? Shall the Carpenter say, O 'tis difficult! And the Husband­man say, O 'tis difficult! And the Mariner say, O 'tis difficult! And so lay it all aside? Nay, is it not fad, that bloody Papists, and other wicked Enemies of the Gospel, should not think any Thing too hard and difficult to un­dertake, to suppress and destroy Godliness, and yet many who profess a Love to me, do not care to encounter with small Difficulties about Consideration, how to entertain and embrace me, tho' it be their only Business and chief Inte­rest in all the World.

Were a Man's House on fire over his Head, and he like to be burn'd, would he not think of Ways to get out because it was a difficult Work to do?

'Tis not because Considerations about Heaven and Hap­piness are so hard and difficult, but because Men have no Will nor Love to these Things, other Things are more in their Affections. Besides, the rarest Things are not ob­tain'd but through great Difficulty. What Hazards do [Page 122]Men often run for Honour and worldly Riches? Oh? what Projects and Contrivances do they find out? And wilt thou disist this Work, because it is difficult?

‘Consideration (saith one) that spotless Virgin, that joy of Angels, that envy of Devils, that off­spring of God,Dr. Horneck. the ladder whereby Men climb to Heaven is tho't hard, though nothing be more easy, 'tis always to be had, its always in Season, always at Hand, always in Call, no Burden in a Journey, no Load in a Voyage, Men may carry it with them where ever they go, when they travel Abroad, when they stay at Home, when they sit down, when they rise up, they need not go beyond Sea to fetch it, or involve many Books, to be Masters of it, they need not Sail to the Antipodes to compass it, or dig under Ground to find it? they need not ransack the Indies to enrich themselves with it, they need not sell their Lands and Houses to purchase it, nor run the hazzard of Sword and Fire to secure it; they need not clamber Moun­tains to possess it, nor wade through Rivers to inherit it.’

Strange Stupidity! Men do not think it hard to carry Talents of Lead, or Mountains of Sin on their Backs, and yet they think Consideration difficult, who like a faithful Friend, would tell them how to be rid of that load that will (except they get Faith in Christ, or receive true God­liness into their Hearts) sink them down into the lowest Pit; they do not think it hard to dig into Hell, yet they think Consideration hard, who would teach them a Way to quench that Fire; they do not think it hard to be oppressed by a bloody Usurper, and yet they think Con­sideration hard, which would help them to shake him off. O Fools and slow of Heart! they that have Courage to meet an Army in the Field, and have Confidence to laugh at the glittering Spear and Shield, they that have Courage [Page 123]to Plow the Sea, to face the Mouth of a Cannon, to stand a Volley of Shot, to fight Duels, to endure the noise of Guns, to hear the clashing of Swords and Spears, and lie on the cold Ground many Nights together, to have an Arm or Leg out off; have they Courage to do all this; and shalt thou think Consideration about these great Things too hard for thee; contemn the Thoughts of being over-come by this deceitful and timerous Fellow Difficulty.

Secondly, As to what Deficiency says, that thou art a Man of a weak Understanding: Alas! thou can'st per­ceive that Gold is better than Glass or Rattles, and that Pearls are better than Pebble; thou art able to perceive thou art Mortal and must Die, and dost know when a Bone is broke, 'tis good to have it set; and that Food is good to thee when thou art Hungry; and that 'tis good to get Cloaths on to hide thy Nakedness, and art not able to consider the need there is for Food to feed thy Soul, and that it is good to get Grace, to enrich thy Soul. Art able to find how grievous 'tis to be cast into a Furnace of Fire, and canst not think that 'tis worse to be cast into a Fire that cannot be quenched; nay, and have not weak and simple ones in their own Eyes, and in the Eyes of others too, attained to the skill of Consideration about their eternal Estates? Nay, and have wonderfully out-done the Wise and Learned ones of the World in it too? Knowledge is easy unto him that hath understanding, Prov. 14.16. Wisdom gives subtilty to the simple, and young men knowledge and discretion, Prov. 1.4. When wisdom entreth into thine heart, and knowledge is pleasant to thy feet; discretion shall preserve thee, and understanding shall keep thee, Prov. 2.10, 11.

Thirdly, As for what Sloth saith, thou hast cause to abhor him, for he is a beggarly Villain, and deserves to be drove not only out of thy House, but out of the Town and [Page 124]World too, for he never did no Man the least good, cast him out a Vagabon! How now, Thoughful, would thou not take pains: Remember, the slothful Person shall beg in Harvest, and have nothing through his Means; and Idleness his Brother: Thy House is ready to fall through, and thy Vineyard is grown all over with Thorns and Nettles, and yet he would not have thee consider thy Dan­ger, till 'tis too late to escape it. Oh how many have lost their Souls by this bloody Wretch! What good comes of Idleness? Besides, do not you see how the Men of the World hate him? They will not hearken unto him, but will in despight of him, consider of fit Ways and Means to get Bread to eat, and Cloaths to put on, nay, and seek out thro' great Industry, rare Projects to get Store of Riches; and wilt thou be drawn away by him from think­ing of the ready Way to be rich, great and renowned for ever? 'Tis the diligent Hand that hath the Promise; thou must seek for Wisdom as for Silver, and search for her as for hidden Treasure, Prov. 2.4. Nay, and do not think neither, I put too great a Burden upon thee, for thou mayst perceive thou needest not to take greater Pains about this inestimable Jewel, than the Men of the World take to get the perishing Things of this Life; nay, if Men did bestow half the Labour about the Good of their Souls, as they bestow about getting the World, and pro­viding for their Bodies, what happy Creatures might they be?

Fourthly, As touching what that timorous faint-hearted Fellow, Danger, laid before thee, in respect of letting in Melancholly, this is a meer Deceit; for there is a vast Dif­ference between serious Consideration and destructive Melancholly: A Man is not therefore sad, because he will not swear, rant, whore, and be drunk. Consideration will let thee see, that those Men, who are taken so much [Page 125]with vain Sports and Merriment, have the least Cause to rejoice of any Men in the World.

Jollities are, as one observes, much like Attila's Nup­tials, whose Wedding-Day proved his Funeral. Who would hazard an Eternity of Joy for a Moments Time of vain and empty Pleasures? None can rejoice so heartily as he that hath God for his Portion, and hath his Name written in Heaven.

Consideration will let thee see, that whatsoever vain Men may say, prate and boast of, touching Joy and Pleasures, yet there is no Delight and Felicity like that which is found in the Ways of true Virtue; that Godliness is the best Security, and that the Joy of the whole Earth is Mount Sion; that in this Garden are the sweetest Roses, the most oderiferous Flowers, the most fragrant Plants, Roses which have no Prickles underneath, (nor like carnal Delights) whose Flowers fade and wither away; nor like the frothy Mirth, which the Laughter of Fools affords.

Consideration would let thee see, that those serious Per­sons, who look dejected and melancholly to a carnal Eye, have Joy within, which no Stranger intermeddles with; and as little as they make of Chearfulness, yet they carry in their Breast that which can make their Life a perpetual Jubilee.

2. They are Fools that account the Life of a Christian Madness, and his inward Peace an airy F [...]ction; none is such a Frantick as he who cherishes a Serpent in his Bo­som, that will certainly sting him to death, who never sows, yet thinks to reap a good Crop at Harvest; that may have glorious Robes to cloath him, and yet value his own nasty Rags above them, or else chuses to go naked; who hates, and seeks to destroy his best Friends, for the sake of whom he is not destroyed; who thinks to go to Heaven, and yet walks the direct way to Hell. Can [Page 126]there be greater Madness than to prefer a Stone before Bread, or feed upon Husks with the Swine, when there is all good Things to be had, if they would but seek out for them? Can there be greater Madness than to value a base Lust above God, Christ, and eternal Glory?

3. Whereas Danger tells thee (to obstruct Consideration from opening to thee) of the Evil of the Times, and that if I am let in, thou wilt be undone; know then, if I am kept out, there is no Way to escape, but ruin'd thou wilt be? No Danger like Soul-Danger? he can never be un­done that hath God for his Portion, and Heaven for his Inheritance; lose thy Soul, and what haft thou more; and unless thou consider the sooner, and open to me, thou canst not save it, for without Holiness no Man shall see the Lord.

Fifthly, Worldly-Cares, I know, hinders my dear Friend Consideration as much as any Thing, he would perswade thee thou hast no Time to think on God, nor Godliness, having a Trade to follow, a Family to provide for, &c. But shall those Things hinder thee from thinking of any thing else? Is there not one Thing more needful, viz. to make much, or seriously think on me, and of the Con­cerns of thy Soul, when thou art at work about thy secular Affairs, when thou goest out, and when thou comest in, when thou liest down, and when tho [...]risest up; thy Heart may be with God, when thy Hand is otherwise employ'd: True, if the World is got into thy Heart, there can be but little Room for Consideration or True Godliness; a continu­al Hurry of Business puts out the Eye whereby it should reflect upon it self: But shall the Earth keep out Heaven, and the Prince of Darkness shut out the Prince of Light, and Briars and Thorns choak the good Seed? Shall world­ly Cares and Business be thy chiefest Guests, whom thou biddest welcome, and shall Christ stand at thy Door as a neglected Stranger? Shall Thought be cherished about [Page 127]getting the World, and serious Consideration be crushed, who would put thee in the Way how to get Heaven? But remember this, he that has no Time to open to Christ here, Christ will find no Time to open to him hereafter. Can the World help thee to Peace and Pardon on a Death-Bed, or Riches deliver thee in the Day of Wrath.

Sixthly, As to what thy old Companions lay before thee to render me odious, if thou mind or regard then, adieu for ever: They that hate Seriousness themselves, must needs dislike it in others: These are the Devil's Agents, whom he sends abroad into the World to deflower Virtue, these are his Factors, by whom he draws Men into eter­nal Chains of Darkness; these strive to put me (True God­liness) into a Wolf's Skin, that they may set all the Dogs in the Town upon me. This Age hath bred more Monsters of Wickedness than many Ages before it. Shun keeping Company with these Scoffers and Contemners of true God­liness, for the Lord's sake. As thou art come into the Town of Religion, so let the truly Religious be thy Com­panions, who will, instead of hindring, help serious Con­sideration. What Ground is there to think a Man will mind the true Interest of his Soul, that keeps Company with Persons who make a Sport and May-game of serious Consideration? He that would keep his Garden and pre­cious Flowers securely, must be sure, whatever he does, to keep out the Hogs: What is he that keeps Company with Sinners, but a Companion of Sinners? And Society in Sin strangely takes off the Mind from the Heinousness of it: Also Men may judge of a Person by the Company he keeps; as is a Man's Company, such is the Man; and as is his Company here, such it is like to be hereafter. O how do Sinners harden one another in the Ways of Wickedness! They think there is some Comfort in ha­ving Associates in Misery. They dare to sin more freely [Page 128](as Dr. Horneck observes) when they are in Company, be­ing afraid their single Valour will never be able to duel God's Wrath: They hope God will not damn a Multi­tude of his Creatures together; as if the Number of Sin­ners could move the Almighty into Compassion; and if they perish, they think, nay, sometimes speak it, they shall fare as well as their Neighbours; 'tis a hard Thing indeed, Thoughtful, to be serious in such a lascivious Age as this is; a wicked Man, as he poisons the Air in which he breaths, so he pollutes the Age in which he lives; 'tis bad lodging in that House where God himself refuses to dwell; with the Froward thou wilt soon learn Frowardness: Who can touch Pitch and not be defiled? But 'tis better to be con­temned for Virtue by Men on Earth, than to be condem­ned for Vice by the God of Heaven?

What sayest thou now, Thoughtful? Shall Consideration prevail with thee to open the Door to me? He stood and paused a while, and had a great Mind to embrace him: Conscience being quite brought over to join in with him,Considerati­on overcomes all his enemies and now Consideration was hugg'd by Thoughtful with great Joy, and all those other Enemies seem'd quite van­quish'd; but lo on a sudd [...]n new Enemies rose up in his House, and made strong Opposition, and strove to keep Godliness out, tho' Consideration was kindly embrac'd; for he, like David, thought on his Ways, and begun to turn his Feet to keep God's Testimonies, Psal. 119.59. and with the Prodigal, being come to himself, resolved to go home to his Father's House.

CHAP. XIII.

THoughtful having with much joy and gladness embrac'd Consideration, and most bravely overcome the snares and impediments those Adversaries (we mentioned before) laid in his Way, was now resolved to receive true God­liness, and speedily close with Jesus Christ [...] but lo on a sudden other Enemies (that seem'd to lie still in his House before) rose up, and made strong Opposition against his entertaining this new Guest: But as he met with fresh Opposition from other Enemies, whose Names were Old-man, Carnal-affections and Wilful-will, and stirred up by the envious and black Prince Apollyon, and other Powers of Darkness, so he had by the means of Consideration and the light of God's Word, some new Friends, to help and assist him; there Names were Conscience, inform'd Judg­ment, alias, enlightned Understanding. Now, Apollyon being in great fear, that Thoughtful, by the help of Consideration, Conscience, and enlightned Understanding, would embrace 01 [Page 130] true Godliness, rose up in great fury, and spoke to the rest of the infernal Crew to this purpose.

[Page 131] Apollyon and all the Powers of Hell, having thus com­bin'd together, to find out new Ways to prevent Thought­ful from receiving true Godliness, endeavoured to stir up Old-man, and his cursed darling Carnal-affections, to do what they could to place his Mind and Thoughts upon the perishing Things of this Life: Which being done, this put poor Thoughtful into a stand; one while he was resol­ved to open the Door, but then on a sudden his Heart was captivated with the Pleasures and Delights of this Life, which came to pass by reason his Affections were not yet thoroughly changed, nor the evil qualities of his Soul re­moved; for Old-man had grievously corrupted all the Powers and Faculties thereof, which Godliness (who with patience waiting still at his Door) perceiving, ask'd him, what the matter was he did not let him come in?

Thoughtful answered, he was hindred by a base Fellow that he had got in his House.

Upon this, Godliness and he fell into a serious Discourse again.

Who is it, Thoughtful, that obstructs my being receiv'd?

His name is Old-Man;

He is, indeed I know, my grand Enemy, and hath been near this six thousand Years, (for so old this Villain is;) and there is not one in all the World that has done me more wrong, to tell thee plainly, than he and his cursed Daughter, Carnal-affections.

Aye, Sir, but I find also one Wilful will is utterly against your coming in; Lord, what will become of me, I know you are a Person worthy entertainment; and O, who am I, that you should come to be Guest to such a vile and unworthy Wretch.

Nay, Thoughtful, I do not stand alone, but here are others waiting at thy Door to come in with me also, who are Persons of no mean Quality.

Others, pray who are they?

Why here is my Father the eternal Jehovah, with Jesus Christ, the prince of the kings of the earth, and the holy spirit, Rev. 3.30.

Lord, what shall I do? O infinite and admi­rable Grace and Condescention! God and Christ, and the Holy Ghost at my Door, and I not let them in! O this is an amazing Consideration?

Nay, Thoughtful, 'tis so, and more I must tell thee, they have been waiting here a long Time, ever since I came first to knock at thy Door, and I told thee so too, but I perceive thy Memory proves false to thee; likewise, he is doubtless misled by that base Old-man; but if thou dost not open to me the sooner, they will leave thee, for they never come into any Man's House, who keep their Doors shut against true Godliness. Why dost not knock the Old-man down, and lay him bleeding, 'tis not enough to cry, What, Lord, shall I do, but thou must shake off that lazy Fellow, Sloth, and like a brave and couragious Soul, acquit thy self.

Alas what can I do? This Old-man is too strong for me, and Wilful-will is a very stubborn Fellow too, I am no match for them.

Why I will tell thee, there is one in thy House that will help thee, if thou hearken to him.

What is his name, Sir?

His name is Conscience.

Sir, I know him very well, he has, since his Eyes were open'd, been a very good Friend to me. But for a great while he lay in my House as one dead, and I found his Eyes almost quite put out by that cursed Old-man; but all that he can do, is not sufficient without farther help.

Thou say'st right, thank enlightened Understand­ing for that! Consideration, by bringing thee to read and [Page 133]hear God's holy Word, opened his Eyes also, but is there never another Friend of mine in thy House, who can lend thee a little Assistance in this Time of need?

Alas, Sir, who have I else that can do any Thing for me, for my House is full of cursed Adversaries; never was a Cage fuller of unclean and hateful Birds, than my House, I mean my Heart, which is full of base and filthy Enemies to true Godliness.

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

Pray Sir, who is that? Tell me his Name.

His Name is Endeavour, alias Labourious; you can't imagine Thoughtful what great Things he hath done: Oh, I love him dearly, he help'd Noah to build the Ark, and Jacob to get the Blessing, and to wrestle with the An­gel, and to prevail too; and Solomon to build the Temple. Consideration, 'tis true, caused David to think on his Ways, but it was Endeavour that turned his Foot to keep God's Statutes: Consideration also brought the poor Pro­digal to his right Mind, but it was my Friend Endeavour that sent him home to his Father's House; 'twas be that made him find his Feet, (after the Spirit of God had bro't him to himself) nay I could tell thee, I have taught him to get many a Blessing by Prayer. Prithee, who was it that got the three Loaves in the Gospel? Was it not this im­portunate Labourious? Was it not he likewise that made the poor Widow to prevail with the unjust Judge to a­venge her of her Adversary? Nay, in a Word, the Pro­mise of God is made to him, If you follow on to know the Lord, then you shall know him. 'Tis this diligent, painful Person that makes Men (with God's Blessing) rich, I mean spiritually rich: And this I must tell thee too, he can do nothing of himself; do not think that he can open the [Page 134]Door; no, no, it must be the Spirit of God that does that; I do not say, Thoughtful, that he is able to do it, but the Promise of better Assistance is made to this my dear Friend sweet Endeavour: Have you never read in Aesop's Fables, of a Man that was fallen into a Ditch, and lying there almost drowned, he called to Jupiter to help him out, but Jupiter answered, Endeavour to get out, and Jupiter will help thee: Tho' this is but a Fable, yet the Moral is very applicable. Now what dost thou say, Thoughtful, canst thou find thy good Friend Endeavour?

Truly Sir, now I think of it, I hope I have; but he hath been here but a little Time; I have found him, and God knows he hath been too much neglected by me, for I did not strive to enter in at the strait Gate 'till now. But pray, wherein will he be so useful to me, what are his Properties?

Why he commonly stirs up Men to do what they can to open the Door to me, he is a great Enemy to Sloth and Idleness, he makes them to rise betimes in the Morning to call upon God, and to read God's Word, and pry into it very diligently, and he will cause thee to incline thine Ear to what Conscience says, and make thee tremble at his Reproofs and Accusations, when you sin against God, if you will but take his Counsel: He will also cause thee to go to hear Sermons, and not to sleep when you come there, nor neglect, nor slight Convictions, nor be careless and remiss in any Duty, and will help thee to la­bour after Faith, and not to rest upon any Thing short of Christ.

O Sir, this is the Friend I want, and blessed be God I have found him, I am resolved to make use of his Help and Assistance continually. Now Old-man look to your self, Laborious I hope, will do your Business, and I shall quickly prevail, and open the Door to true Godliness.

[Page 135] Upon this he became very diligent in attending upon all the Means of Grace. Moreover, by the Help of Endea­vour, he cut off some one or two of the Members of Old-Man, that cursed Body of Sin, and prayed Morning and Evening, eschewing all open Prophaneness and scandalous Sins, and would not speak at Random with his Tongue, nor neglect to hear one good Sermon if possible he could get an Opportunity, and became mighty just in all his Dealings and Commerce with Men. But soon upon this, Apollyon, by the Treachery of Old-Man, raised up another Enemy, which had almost insensibly undone him; his Name was Self-Righteousness, a very great Enemy to true Godliness, which Godliness soon perceived; and called upon him to open the Door, for it appeared he had not re­ceived him yet.

Thoughtful, what is the Cause of this great Ne­glect? What shall I not yet be received? O what a long Time have I stood at your Door? What is the Matter now?

Truly Sir, I concluded now the Door had been open, by the Help of my good Friend Labourious, for I have done what he required of me.

No no, Thoughtful, I am still kept out, wilful Will and old Man have beguiled you, and have let in ano­ther dangerous Enemy, whose Name is Self-righteousness; this was he that quite undid poor Legalist, and will ruin you too, if you take not heed: I would not have you to slight Endeavour, but not to make an Idol of Endeavour. If you be found in your own Righteousness, you will be lost by your own Unrighteousness. Duties can never have too much of your Diligence, nor too little of your Depen­dance; 'tis not the salt Seas of thy own Tears, but the red Sea of Christ's Blood must wash away thy Sins. You owe the Life of your Soul to the Death of your Saviour.

[Page 136] If you have no better Righteousness than what is of your own providing, you will meet with no higher Happiness than what is of your own deserving; you must take up Duties in Point of Performance, but lay them all down again in Point of Dependance. There is as much Cause to fear you now as ever there was before; what will you do?

Lord help me, what shall I do indeed? O how are many deceived, who think it is an easy Thing to be saved? Sure I shall never obtain to a State of Grace and true Conversion.

Upon this a melancholly and very dangerous Fellow (called Despond) fell upon him, and almost knock'd him down; nay, I perceived he broke some of his Bones, wounding him so grievously, that he was left bleeding in such a Manner, that he concluded there was no Hope of Life. Indeed he was wonderfully overwhelmed with Trouble, and that which grieved him most of all, was, to think, that all this Time, not only True Godliness, but CHRIST himself also waited at his Door. Godliness per­ceiving what a sad Condition he was in, spake to him af­rer this Manner.

Poor Thoughtful, do not give Way to Apollyon, that cursed Prince of Darkness, for 'tis he who hath stirred up that cruel Enemy Despond to take away thy Life; that bloody Villain hath sent many thousand Souls to Hell. Come, though thy own Righteousness is worth nothing, but like filthy Rags, yet Christ's Righteousness is sufficient to cover thee, and his Blood to heal all thy Wounds. Your great Business is to believe, viz. Wholly to get out of your self, and rely upon Christ's blessed Merits; and know assuredly, that that very Moment you cast your self, by a lively Act of Faith upon Jesus Christ, I shall come into your House.

[Page 137] O know poor Thoughtful, that Christ's Righteousness hath more worth in it to save you, and raise you up to Heaven, than your own unrighteousness has weight to cast you down to Hell. You say you are a great, a black, and bloody Sinner, but you can be but a Sinner; and Christ died for Sinners; and never any threw themselves by an Act of true Faith upon him, but were saved by him; alas, he died for the chiefest of Sinners; and do you not hear him say, Come unto me, all ye that labour and are heavy laden, and I will give you Rest, Mat. 11.28. Sir, He that believes not, make God a Liar, for he hath said in his Son, There is Life and Salvation for you, and all that come to God by him.

Thoughtful, O that I could believe! My Sins! My Sins!

No sooner had Godliness shewed him what it was to open the Door, and laid before him the Necessity of Union with Christ, and of Faith in him, but Apollyon, with the Old-Man, and other cursed Enemies, began to cause dread­ful Combustions in his House; for nothing doth the De­vil fear more than true Faith; and Thoughtful found it very hard to believe, Wilful-Will being such a stubborn, crooked and perverse Fellow; also Apollyon tryed his Skill many other Ways to undo him, so that he was hard be­set; but when Apollyon saw none of those Ways were like to do, he laid before him the outward Danger he would be in, if true Godliness was embraced; he told him, he was like to suffer great Persecution, it being the Portion of all who entertain true Godliness, insomuch that his very Life might be in Danger; but Godliness comforted him sweetly, with many precious Promises, telling him also he had such a glorious Retinue to attend him, which he would bring into his House with him, that he need not fear any Difficulty, provided that he would but let him in; but [Page 138]he seeing he was not able to open the Door, his Enemies being too strong for him, notwithstanding his own Strength, to his Joy he told him, there was one Friend of his, whom, if he could prevail with to come to his Assistance, he would soon make the Way clear, and open the Door. Who is that, said Thoughtful? Godliness then discovered immediately the Excellency of his Person, and the Nature of his Operation, by which he soon understood it was the Holy Ghost; upon this he was not a little glad, but pre­sently cried out as one whose Life is in Danger, to God to send the Holy Spirit to assist him, O Lord, the Spirit, the Holy Spirit, now Lord! Thus he cried, and present­ly there was strange Strugglings indeed, (the Holy Spirit working upon all the Faculties of his Soul) yea, such a Conflict that he never met with in all his Life; Judgment in the Combat behaved himself bravely; Consideration was not wanting; Conscience laid on home Blows, being back'd with Endeavour, alias Labourious: In the Beginning of the Battle, the Holy Spirit came in, and with him Faith, and other of Godliness's Attendants, and the Door flew open, and Old-Man immediately went to the Wall, crying out for Quarter, pleading his great Age, but had no Mercy shewed him. Wilful Will strait-way subjected himself (that Scripture being made good, My People shall be willing in the Day of my Power) and became Thoughtful's very good Servants. Carnal-Affections chang'd their Mind, and were made heavenly; and so they abode, to his great Joy, until his dying Day.

True Godliness being now entred into his House, with his Attendants, Thoughtful was not a little comforted. Now Godliness's Retinue, who came in with him, were these following, (some of which you had an Account of before) viz. Heavenly-new-Man, True-Love, Innocency, Humility, Sobriety, Sincerity, Temperance, Self-clearing, [Page 139]Faithful, Excellent-Knowledge, Blessed-Experience, Godly-Zeal, Filial-Fear, Precious-Promises, Holy-Revenge, Vehe­ment-Desires, Constant-Supplication, Spiritual-Indignation, Christian-Courage, Sincere-Aims-and-Ends, Careful, Pa­tience, Hospitality, Stability, Charity, Liberality, Chastity, Purity, Holy-Sympathy, Wake-Man, Watch-Well, Peace­able, Harmless, Gentleness, Brotherly-Kindness and Love-All; besides several others of like Quality; and by reason these, as I formerly told you, were all great Nobles, or Persons highly descended, being the Off-spring of Heaven, they had I perceived also a most glorious Attendance to accompany them; and to the End you may know what a happy Man poor Thoughtful is now become, and with him every true Christian, I shall let you know who they were.

The first I saw was the Father of True Godliness, for he always dwells where he dwells, and abides with this his glorious and heavenly Attendance.

Secondly, The Lord Jesus Christ, which brought that Word to my Remembrance, If any Man loves me, he will keep my Words, and my Father will love him, and we will come unto him, and make our Abode with him, John 14.23. Also the other Words, I will come in to him, and sup with him, and he with me, Rev. 3.20.

Thirdly, The Holy Spirit, for he also is said to dwell in us; and besides these, there was,

Fourthly, Union.

Fifthly, Reconciliation.

Sixthly, Justification.

Seventhly, Acceptation.

Eighthly, Communion with the Father and Son.

Ninthly, Adoption.

Tenthly, Pardon of Sin.

Eleventhly, The Image of God.

[Page 140] Twelfthly, Peace of Conscience.

Thirteenthly, And Joy in the Holy Ghost.

Fourteenthly, Free Access to the Throne of Grace.

Fifteenthly, A Place in the heavenly Family.

Sixteenthly, Fellowship with Saints.

Seventeenthly, The Earnest and Sealing of the Spirit.

Eighteenthly, Encrease of Grace.

Nineteenthly, The Attendance of an innumerable Com­pany of Angels.

Twentiethly, Divine Protection, or sure Refuge in God.

One-and twentiethly, A full Assurance of Heaven; but it was a great while before they could see him, he lay hid, it appears, tho' he came in with the rest. And

Lastly, Final Perseverance.

But lo, I look'd, and behold a good Way off, I espy'd another glorious Train followed, in the midst of which I plainly discerned, amongst others (whose Glory was so great, I could not behold them) these following, viz. Im­mortality, Incorruption, Perfection, Glorious Victory, Hea­venly-Triumph, the Beatifick-Vision, Rivers of Pleasure, the Tree of Life, the King in his Beauty, a white Throne, Man­sions of Glory, the Holy City New-Jerusalem, the Streets whereof were pav'd with pure Gold; a Crown of Righte­ousness, which so glister'd that it dazled mine Eyes in such a Sort, that I could not look downwards like some Men ever since: Moreover, I saw Millions of Millions of glo­rified Saints, coming amongst the holy Cherubim and Se­raphim, and all the Host of Heaven, with Palms and Harps in their Hands, singing Alleluia, to God and the Lamb; they made such Melody, that it was enough to ravish one's Soul, and leave no Heart nor Spirit in us to the empty Things of this World.

Now the two first glorious Companies, who attend true Godliness here, these entred in with him immediately; [Page 141]and the other Glories Thoughtful was sure of possessing af­ter a few Days; so that he was wonderfully fortified a­gainst all domestick Commotions, or foreign approaching Dangers whatsoever; for he could not but expect new Troubles would be raised against him, both from within and without: And so indeed it suddenly came to pass; for Apollyon, the cursed Prince of Darkness, first raised up all his scattered Forces, which still remained within, who lurk'd in Holes and secure Corners of his House; for par­ticularly Old-man, tho' he was dangerously wounded, his Head broke, and he laid bleeding, yet it appears he was not quite dead, yet was committed close Prisoner, under the Charge of one of Godliness's Servants, called Holy Re­venge; and tho' he had a strict Command to kill him, yet he saw he could not presently do it; by which Means it fell out, that in a little Time he seem'd to revive again; and poor Thoughtful thereby was continually plagu'd with indwelling Sin to his dying Day, which was a great Grief to him, and a Hindrance also to True Godliness at all Times; and the worst of all was, that Inward Corruption, alias Old Man, alias Body of Sin, getting too great Power by the Treachery of Mrs. Heart, and Apollyon the Prince of Dark­ness; they laying before him the manifold Evils and Re­misness in holy Duties, perswaded him, that he harboured in his House an Enemy to True Godliness, called Hypocrisy, and that he was like, upon that Account, to lose all his Hopes here, and that Happiness which Godliness assured him of hereafter; and had not Sincerity came in with God­liness, he had been utterly undone; but, as God would have it, Self-clearing, by the Help of poor Conscience, made it appear to him, that Hypocrisy was not hid in his House, nor in the least countenanced by him; for, [Page 142]

• First, They made it out he had a general Hatred of all Iniquity, and did not allow of, nor connive at any Sin whatsoever, by the Aid of spiritual Indignation: And
• Secondly, That there was no one Duty which he was convinc'd of, but he readily subjected to it by the Help of New-Obedience.
• Thirdly, That he was mighty careful of, and had always (by the Help of christian Watch-well) kept a strict Eye over Mrs. Heart, whom he most of all mistrusted, and had a great Jealousy of.
• Fourthly, That he rested not upon the external Perfor­mance of any Duty, but did what he did to the Praise and Glory of God, by the Help of True-Love.
• Fifthly, That he was the same continually in Private which he was in Publick, by the Assistance of Filial-Fear.
• Sixthly, And that also he gave according to his Ability at all Times to the Support of Christ's Ministers, and to relieve the Necessities of the poor Saints; the one by the Aid of New-Obedience, Bounty, Liberality, and Godly-Zeal, and the other by the Help of christian Charity.
• Seventhly, That he did nothing to be seen of Men, or for Vain-Glory's sake, by the Directions of holy Ends and Aims, and by the Power of heavenly New-Man.
• Eighthly, And that he was always constant in his Love to, and Esteem of true Godliness, being as much for the Work of Godliness, as for the Wages, by the Assistance of Faithful.
• Ninthly, That he did not inordinately love, nor set his Affections upon the Things of this Life, by the Help of Temperance and Sobriety.
• Tenthly, That he laboured to live a spotless Life, being taught so to do by sweet Purity and harmless Innocency.
• Eleventhly, That he bore up bravely in the Profession of the Gospel, not being ashamed nor afraid to own Jesus [Page 143]Christ before Men, by the Means of Stability and christian Courage.
• Twelfthly, And that he did not faint under Afflictions and Tryals, by the Help of blessed Experience, Patience, and precious Promises.
• Thirteenthly, That he was not corrupt in Principle, nor led into Error, by the Means of excellent Knowledge.

Now Conscience and Self-clearing having thus freed Thoughtful from the false Charge about harbouring Hypo­crisy, he came to perceive what excellent Advantage he had, and should receive by Godliness's noble and heavenly Retinue; and hereupon he fell so in love with them, that he never would go any where, nor do any Work without their Company, which Apollyon perceiving, knowing it was in vain to assault him any more that Way, but being filled with hellish Rage and Malice against him, he raised up mighty Forces and Powers upon him, from without; for, first he stirred up abundance of base Fellows of the worser Sort, to abuse him, amongst which were these following: Hate-good, Time-server, Pride, Toss-pot, Out­side, Riot, Ignorance, Belly-god, Hard-heart, Scoffer, Please-all, Love-Lust, Make-strife, Giddy-head, Pick-thank, Rob­saint, Temporizer, Idolator, Opposer, Avarice, Shameless, Rash, High-minded, Lofty, Sear'd-Conscience, and many more of the same Sort, like Bees, compass'd him about, mis-calling and abusing him in a cruel and unmerciful Manner; which made him wonder what the Cause should be, but at last he perceived the Ground and Reason of it was, only because he had received true Godliness.

Remembring that Word of Jesus Christ, Marvel not if the World hateth you. And that Word, They shall say all Manner of Evil against you falsely for my Name's sake: With the Saying of the Apostle, And all that will live godly in Christ Jesus shall suffer Persecution. At this he was some­what [Page 144]troubled and cast down in his Spirits, seeing nothing could be expected but that these Fellows would plague him, if not utterly undo him, as touching the Things of this World; and tho' by the Help he had by Godliness's Retinue, he was supported and established in the Ways of Grace and true Holiness, yet he was somewhat disquieted in his Mind; which Godliness soon perceiving, began to consider what the Cause of it should be; but he quickly found out the Reason of it; for upon Enquiry, he under­stood amongst all the good Company Thoughtful had got in his House, yet there was one (whom Godliness dearly lov­ed, and Thoughtful could not be without) whose Name, it sees was Christian Contentment, and also it appeared that this noble and high-born Hero Content, had been a long Time wandring about in the Wilderness of this World, to seek a fit Companion to co-habit or dwell with, but could not find one.

CHAP. XIV.

THoughtful Christian, (for so now we must call him,) notwithstanding all the high and unutterable Blessings, [Page 145]Riches and Honour he had arrived at, by his late embra­cing True Godliness, remained very sad and melancholly, being attended with many desponding Cogitations, by per­ceiving not only the great Distresses and Troubles which his Wife and Children were like to meet with in this World, but also what sad, unsettled, and unhappy Days he was fallen into, and of the abounding Evils and horri­ble Blasphemies which star'd him in the Face where-ever he came; together with the low and deplorable Condition the Church of Christ and true Religion was in, in this dis­mal Hour; which Godliness perceiving, told him of one Contentment, whom he saw he had not yet found; and that if he could but obtain that Favour, to perswade him to dwell with him, his Mind would remain sweetly settled and composed, and that he would enjoy all the Calmness and Serenity of Soul imaginable, being delivered from all anxious Thoughts, about the present and suture Events of Things, and undergo all Crosses and harshest Accidents with Equanimity and Acquiescence of Spirit, wholly sub­mitting unto, and being fully satisfied with the divine Dis­posal. Now, this glorious, noble and renowned Prince Contentment had been, it seems, 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 had been to visit Riches, but no Dwelling there; and Poverty also, but found no Lodging there; with Youth he could find no abode; and Old-Age was a Stranger to him; Pleasure could give him no Entertainment; Ho­nours were forced to say, I know thee 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 wish'd for him, but there was no abiding for him there neither; for none of all these States and simple Conditions of Men could yield perfect Peace, Content [Page 146]and Sincerity of Mind; but Thoughtful hearing Godliness speaking of him, that he was used to dwell with him, or where he took up his Lodging, sent presently his old Friend Consideration to seek out for him, and by the Pro­vidence of God, it was not long before he found him; yet for the Information of my thinking Reader, I shall shew thee a Way how Consideration, by the Assistance of Faith, met with him, and brought him home to his dear Master Thoughtful Christian, and made him his fixt Com­panion.

• First, Consideration led him forth to ponder upon the divine Attributes, Providences, and Promises of God; he caused him to consult infinite Power, Wisdom, Om­nisciency, Holiness, Mercy, Goodness, Truth, and Faith­fulness, &c.
• Secondly, He also stirred him up to seek for Content­ment, by pondering upon his present State and Condition. What (saith he) hath God done for thee? Thou wast in the Gall of Bitterness, and Bond of Iniquity, and God hath brought thee out, and yet not content! Thou wast a Child of Wrath, and now art a Child of God, yet not content! Hast thou God for thy God, Christ for thy Sa­viour, the Holy Spirit for thy Comforter, and yet not content! Nay, Doth God, Christ, and the Holy Spirit dwell with thee, and yet not content! Hast thou re­ceived True Godliness's glorious Retinue into thy House, to abide with thee, to enrich thee, to strengthen thee, to comfort thee, and make thy Life sweet to thee, and yet not content! Are thy Sins pardoned, thy Soul justified, hast thou Union and Communion with the Father and Son, and yet not content! Is thy Name writ in the Book of Life? Shalt thou dwell with God and Christ for ever? Is Heaven thy Inheritance? Art thou an Heir of the Crown and Kingdom that fadeth not away, and yet not [Page 147]content? Nay, let me tell thee, all these Things, and many more are absolutely thine with contentment. Come art thou willing to possess them, to make them thine own, and enjoy them for ever, yea or no? If thou wouldest be sure of them, then get contentment to dwell with thee? For Godliness with contentment is great gain, 1 Tim. 6.6. It doth not say Godliness without contentment, but with contentment. 'Tis this glorious Prince it ap­pears, who puts thee into the present Possession of all true Happiness, and yet not content.
• Thirdly, Ponder, saith Consideration upon the excellen­cy of Contentment; for a Saint never looks like himself, acts like himself, acts like a Person of such Rank and Qua­lity, a Person who hath received so many glorious and ex­cellent Graces and Priviledges, but when in all Conditions he is therewith content.
• Fourthly, Ponder, saith Consideration, upon the Evils of Discontent; Oh what Dishonour doth it bring unto God! What Reproach to true Godliness? And what great Wrong to thy own Soul?
• Fifthly, 'Tis below thy Christian Relation, saith Consi­deration, to be Discontent: It was the Speech of Jonadab to Amon, Why art thou, being a King's Son, lean from Day to Day? But that was (as one observes) for a wicked Cause? He saw his Spirit was troubled, for otherwise he was fat enough. 'Tis below thy Relation to God, who is thy Portion, thy Shield, thy Sanctuary, thy Father. David thought it no small matter to be a Son-in-law to an earthly King: And art thou the King's Son of Heaven and Earth, and yet not content? 'Tis 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? 'Tis below thy Relation to the Holy Ghost, is he Comforter, Guide, Witness, Strength, [Page 148]and art not content! 'Tis below thy Relation to holy Angels, who are thy Guard, thy Attendance, thy Friends, thy Watchmen; hast thou those Millions of glorious Spirits to minister to thee, to fight for thee, keep thee in all thy Ways, and yet not content? 'Tis below thy Re­lation to the Saints and heavenly Family: Art thou bro't home to sit down with them, to partake of all the sacred Priviledges of God's House with them, and to have a share in all their Prayers, and yet not content? 'Tis below the high and sovereign Dignity thou art raised to: Art thou born from above, a Prince, a Favourite of Heaven, an Heir of both Worlds, and yet not content?
• Sixthly, 'Tis below those Graces, divine Helps and Endowments thou hast received. Art thou in the Cove­nant of God? Has God tyed and bound himself by Pro­mises and holy Oaths to help thee, uphold thee, and keep thee from falling, and yet not content? Is thy eternal Estate secur'd, art thou made sure of Heaven, and yet discontented?

Lastly, Consider all thy Afflictions, Troubles and Sor­rows are nothing, in Comparison of what other Saints have met with, nay, to those Jesus Christ met with himself for thy sake, and art not thou 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? All the bitter Things thou art like to meet with, in this World, will be nothing but Sweet hereafter, and yet not content? All thy Troubles will be soon gone, they are but for a Mo­ment; besides, they are intermixt with much Sweet, and yet not content? Nay, and all thy Sorrows will be turned into Joy, and all Tears will be wiped away from thine Eyes, and yet not content? No sooner had Consideration l [...]id all these Things and many other of like Nature before [Page 149]him, but lo, to his eternal Joy, Contentment came in, and was immediately gloriously welcomed by Godliness's hea­venly Retinue; yea, it cannot be imagined, what Re­joycing now there was in poor Thoughtful's House; it would do one's Heart good to see how the scattered Powers of the Enemy were forced to fly into Holes. Apollyon himself was fain to pull in his Horns. Despond was va­nished, cursed Disquiet and Murmur could find no more Place in his House: O this to him was the Day of Days.

Upon this, perceiving glorious Content with Triumph was entred into his House, to dwell with the rest of True Godliness's heavenly Retinue, and that there was nothing wanting to make his Life comfortable here, and happy hereafter, he fell a singing of sweet Hymns of Praise and Thanksgiving to God.