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 •BOSTON. LINCOLN & EDMONDS. 
 

 ^^;ta'<sr:^ 
 
 
 BOSTOH 
 
 I.ILJCOLX & EDMANDS 
 
TRAVELS 
 
 TRUE GODLINESS 
 
 BY REV. BENJAMIN KEACH, 
 
 Pastor of the Baptist Church, Horselydown, London. 
 
 REVISED AND IMPROVED J 
 
 WITH OCCASIONAL NOTES, 
 AND A MEMOIR OF HIS LIFE 
 
 BY HOWARD MALCOM, A. M. 
 
 SECOND EDITION 
 
 Boiston 
 
 LINCOLN & EDMANDS, 
 
 Printers and Publishers, No. 59 Washington-St. 
 
 1831. 
 
Entered according to act of Congress, in the year 1831, 
 By Lincoln & Edmands, 
 In the Clerk's Office of the District Court of Massachu- 
 setts. 
 
PREFACE, 
 
 The Editor hopes he has rendered an accepfable 
 service to the religious public, by bringing forth from 
 almost entire oblivion, this small but admirable trea- 
 tise. The strenuous efforts of Authors and Publish- 
 ers to attract attention to new works, and the ne- 
 cessarily greater interest we feel in the present than in 
 the past, combine to throw the books of former years 
 into increasing obscurity. Though books abound in 
 every department of knowledge or piety, yet those 
 of a proper kind do not abound, at least, on practical 
 religion. Sabbath Schools and Tract Societies, to- 
 gether with extended education, have created a taste 
 for reading, which it has become extremely difficult 
 to supply. We are deplorably deficient in books for 
 private Christians and common readers, which pos- 
 sess interest without fiction — religion without sectari- 
 anism — plainness of style without vulgarity — and im- 
 portance of matter without being above general com- 
 prehension. These excellences, the Editor thinks are 
 eminently displayed in this little volume. 
 
 Most works of this kind, since Bunyan's Pilgrim's 
 Progress, have been clumsy imitations of that immor- 
 tal production, and have fallen into merited contempt. 
 Keach is entitled to the merit of originality, not less 
 than that of skill. His line of metaphor is wholly 
 diverse from that of Bunyan. While that delineates 
 
IV PREFACE. 
 
 the progress of a soul in sanctification, this depicts re- 
 ligion itself as a pilgrim, and describes the treatment 
 it receives from the various orders of men. In point 
 of theological accuracy, devout temper, and useful 
 tendency, the Travels of True Godliness may bear 
 comparison with Pilgrim's Progress. The admirers 
 of Bunyan cannot fail to be pleased with Keach. 
 
 Considerable liberties have necessarily been taken 
 with the style, as the work was written an hundred 
 and fifty years ago ; but the sentiments liave in no in- 
 stance been varied in the least. The Memoir has 
 been prepared with much attention, expressly for this 
 edition of the work. 
 
 Those who adopt as one of their modes of benevo- 
 lence, the distribution of awakening tracts, will find 
 this happily suited to their purpose, and adapted to a 
 great variety of characters. To Christians it will 
 prove an excellent closet companion, containing judi- 
 cious aiid satisfactory helps to self-examination, and 
 designating the true and false marks of grace, with 
 remarkable precision. May the divine blessing at- 
 tend it. 
 
 H. M. 
 Boston, June 1, 1829. 
 
Rl E M O I R 
 
 OF 
 
 REV. BENJAMIN KEACH. 
 
 Bexja^iin Keach was born at Stokehaiii, in 
 Buckinghamshire, England, Feb. 29, 1640. He 
 had the inestimal)le blessing of pious parents, 
 but, though in respectable circumstances, they 
 were unable to give him a liberal education, 
 which, at that day, was so much more expen- 
 sive and difficult than at present. He was, 
 therefore, placed at a trade. Soon, however, it 
 was perceived by his uncommon love of books, 
 and critical manner of reading the Scriptures, 
 that the employment was uncongenial. He, 
 notwithstanding, continued at his business about 
 three years, during which time he was led by 
 observing the entire silence of the sacred oracles 
 on the subject of infant baptism, to enter on a 
 deliberate examination of that subject, which 
 resulted in his joining a Baptist church in that 
 county. 
 
 The church discovering his piety and talents, 
 about three years afterwards, in 1658, called 
 
him to the solemn work of the ministry. He 
 was now in his 18th year, and for about two 
 years he pursued his work with great comfort 
 and success, and much to the edification of 
 those who heard him. The Baptists in the part 
 where he hved, generally held the sentiments of 
 the Remonstrants, or Arminians, and from these 
 he imbil)ed and maintained it ; till on coming 
 to London, where he had an opportunity of con- 
 sulting both men and books, he found that the 
 different opinions upon these subjects had given 
 rise to two denominations of Baptists. Exam- 
 ining this point more closely, he in a few years 
 came to a clear understanding of the Calvinis- 
 tic sentiments, and continued to maintain them 
 during life. 
 
 In the year 1664, he wrote a little book, 
 which many of his friends wished him to pub- 
 lish for the use of their children. This request 
 he complied with, and entitled it. The Child's 
 Instructor^ or a JVew and Easy Primer. He did 
 not put his name to it, and procured a friend to 
 write a recommendatory preface ; from which 
 it seems that he apprehended that it would ex- 
 pose hijn to some difficulties, as there were sev- 
 eral things in it contrary to the doctrines and 
 ceremonies of the church of England. 
 
 This book was no sooner printed, and some 
 few of them sent down to him, than one Mr. 
 Stratford, a justice of the peace for that county, 
 was informed of it. He immediately took a 
 constable with him, and went to the house of 
 Mr. Keach, where they seized all the books they 
 
could find, and bound him to appear at the as- 
 sizes, to answer for his crime, in a recognizance 
 of a hundred pounds himself, and two sureties 
 of fifty pounds each. 
 
 The assizes commenced at Aylesbury, Octo- 
 ber the 8th, 1664, and Lord Chief Justice Hyde, 
 presided. The account of this trial shows the 
 shameful prostitution of justice resorted to in 
 order to punish the nonconformists in those 
 days of persecution. 
 
 The treatment of Mr. Keach during this trial, 
 was harsh and unreasonable, and the sentence 
 severe. It is as follows : 
 
 " Benjamin Keach, you are here convicted for 
 writing, printing, and publishing a seditious and 
 schismatical book, for which the court's judg- 
 ment is this, and the court doth award. That you 
 shall go to gaol for a fortnight without bail or 
 mainprize ; and the next Saturday to stand up- 
 on the pillory at Aylesbury, in the open market, 
 from eleven o'clock till one, with a paper on 
 your head with this inscription : For writings 
 printins;, and publishing a schismatical hook, en- 
 titled The Child's Instructor, or a JVew and Ea^y 
 Primer. And the next Thursday to stand, in 
 the same manner and for the same time, in the 
 market at Winslow ; and then your book shall 
 be openly burnt before your face, by the com- 
 mon hangman, in disgrace of you and your doc- 
 trine. And you shall forfeit to the king's maj- 
 esty the sum of twenty ponnds, and shall remain 
 in gaol until you find sureties for your good be- 
 haviour, and for your appearance at the next 
 assizes ; then to renounce your doctrines, and 
 
8 
 
 make such public submission as shall be enjoin- 
 ed you. Take him away, keeper!" 
 
 All the attempts of his friends to obtain any 
 abatement of this sentence were ineffectual. It 
 was executed both at Aylesbury and Winslow, 
 with even more exactness and rigor than was 
 customarily used toward common malefactors. 
 
 Though Mr. Keach seems not to have been 
 daunted by persecution, yet considering how 
 much it obstructed his usefulness in Bucking- 
 hamshire, and how much greater opportunities 
 of doing good would be afforded him in the 
 metropolis, he removed to London in 1668. 
 
 He had not been long in London, before he 
 was invited to settle with a congregation in the 
 Borough, and was solemnly ordained by impo- 
 sition of hands, in 1668, being then 28 years of 
 age. 
 
 During four years afler the settlement of Mr. 
 Keach, they were obliged to meet from house 
 to house, and though very careful to prevent 
 being discovered, they were twice disturbed, and 
 some of them indicted to appear at the Quarter 
 Sessions. 
 
 In 1672, when the declaration of indulgence 
 was published, they built a meeting-house at 
 the corner of Stoney Lane, Horselydown. It 
 pleased God to give such success to the ministry 
 of Mr. Keach, that they soon increased so con- 
 siderably, that the place was frequently enlarged 
 till it became capable of containing nearly a 
 thousand people. 
 
 From this period to the revolution in 1688, 
 Mr. Keach took a lively interest in every thing 
 
9 
 
 which related to tlie Protestant interest, wrote 
 several of his best works, and embraced every 
 opportunity to expose the iniquitous scenes 
 that were transacted for the introduction of 
 Pojjery. 
 
 Mr. Keach appears to have taken an active 
 part in the general assemblies held in London 
 in 1689, &c. He was requested by the As- 
 sociation, to visit the Baptist churches, in 
 several parts of the kingdom, and to preach 
 the gospel to them. In this journey, he was 
 accompanied by Mr. Benjamin Dennis, and 
 was attended with great success. His zeal for 
 the Baptist denomination appeared by writing 
 in defence of it ; by encouraging ministers who 
 came to him from all parts of the kingdom ; and 
 by procuring the erection of several meeting- 
 houses for the worship of God. 
 
 In 1692, Mr. Keach engaged in a contro- 
 versy on the subject of baptism, whh the Rev. 
 Mr. Burkit, rector of Mildeu in Suffolk, and the 
 well known author of the exposition of the 
 New Testament. 
 
 He was led into this controversy by being so- 
 licited by the Rev. J. Tredwell, pastor of the 
 Baptist congregation at Lavingham, to reply to 
 an attack on him and his people, by Mr. Burkit, 
 whose parish adjoined Lavingham. Mr. B's 
 piece was entitled " An arffumentative and practi- 
 cal Discourse on Infant Baptism,''^ and was evi- 
 dently written in great heat and indignation 
 The administration of immersion is caricatured 
 so as to make it appear both ludicrous and dis- 
 
10 
 
 gusting. Mr. Keach's answer was entitled 
 " The Rector Rectified." 
 
 Mr. Keach was induced to reply to various 
 other publications on the subject of baptism, 
 which frequently extorted rejoinders, in which 
 he was not always treated with decorum. Rus- 
 sen in his " True Picture of the Anabaptists," 
 published 1703, not only asserted in broad and 
 general terms, that this sect was the most vile 
 and pernicious that had ever appeared on the 
 face of the earth, holding dangerous errors, and 
 being men of profligate lives, but singled out 
 Mr. Keach by iiame. So far from resorting to a 
 civil process to punish such an accuser, Mr. 
 Keach seems to have taken no notice whatever of 
 the slander. A number of his friends, however, 
 among whom were two members of Parliament, 
 waited on the author, who refused to name his 
 informant, or to attempt to sustain his allegation. 
 So convinced, however, was the publisher of 
 the injustice and cruelty of the allegation, that 
 he appended to the book a certificate signed by 
 twenty-eight gentlemen, among whom were 
 some of the principal citizens of London. In 
 this certificate it is not only set forth that the 
 signers are " entirely satisfied that Mr. David 
 Russen's assertion in his book entitled, A true 
 Picture, ^c." in which he assailed Mr. Keach's 
 character, " is false, groundless, and mali- 
 cious," but the most honorable testimony is 
 borne to his character as a christian and a min- 
 ister. Thus did he shine with greater lustre, 
 and his books acquire more extensive cij-cula- 
 tion. 
 
11 
 
 Mr. Keach took a considerable part also in 
 some controversies among the Baptists, on sub- 
 jects in which they were not agreed. Such as 
 laying on of hands on baptized believers. The 
 propriety of granting ministers a maintenance 
 for their labors. Singing the praises of God in 
 pubhc worship. And the abrogation of the 
 Seventh-day Sabbath. .: 
 
 On the first of these subjects, viz. Laying on 
 of hands, Mr. K. was very strenuous for its being 
 an essential requisite to church membership, 
 and practised it, therefore, on all he baptized. 
 The Baptist churches, however, have never 
 seemed to regard this dispute as of any impor- 
 tance, and his book produced no special effect. 
 On the subject of granting ministers a full 
 maintenance, that they may he free from all secu- 
 lar anxieties, he assumed the affirmative, and 
 argued in the most conclusive manner. So 
 satisfactory was his treatment of the subject, 
 that in the Assembly, 1689, this work was 
 particularly recommended by the whole body of 
 ministers and messengers of 107 churches. 
 
 The practice of singing in public worship was 
 at that time by no means general among Bap- 
 tist churches. So odious had been the pom- 
 pous and theatrical music of the Popish Church, 
 that many dissenters in reforming from the 
 errors of that community, dispensed wholly 
 with singing. 
 
 Mr. K.'s treatise on this subject was publish- 
 ed in 1691, entitled, " T/ie Breach in God's 
 Worship repaired,^'' ^c. In this controversy his 
 
12 
 
 success was very conspicuous : and about that 
 time many of the churches in England com- 
 menced singing as a part of the public service 
 of the sanctuary. He did not succeed, how- 
 ever, in reconciling all the members of his ov/n 
 church ; and a portion of them withdrew, re- 
 taining the same principles as their brethren, 
 but abolishing the use of psalmody, except at 
 the close of the Lord's supper. This was the 
 origin of the church in Maze Pond. After a 
 few years it conformed to what was become 
 the general practice, and introduced singing. 
 We notice an expostulation made by Mr. Keacli 
 in his writings during this controversy, be- 
 cause it serves to show the inflexible integrity 
 of the early Baptists, in adhering to what they 
 thought Scripture duty, though at the greatest 
 hazard. He says : " Hath not the chruch sung 
 at breaking of bread always for sixteen or 
 eighteen years last past, nor would omit it in 
 the time of the late persecution ?" No doubt 
 but their singing the praises of God had often 
 disclosed their place of meeting to their perse- 
 cutors. And as their Lord went from the sup- 
 per to the garden, and from thence to the cross, 
 so they had often left the Lord's table to appear 
 at the magistrate's bar, and from thence be 
 dragged to the prison. 
 
 His work on the Jewish and Christian Sab- 
 bath, was published in 1700, entitled, "The 
 Jewish Sabbath abrogated : or the Saturday 
 Sabbatarians confuted ; in two parts. — First, 
 Proving the abrogation of the old Seventh-day 
 
13 
 
 Sabbath — Secondly, That the Lord's day is of 
 divine appointment. This was occasioned by 
 some of his people embracing those sentiments. 
 But the arguments he produced prevented their 
 spread, so that but about three or four left him 
 to unite with the Sabbatarians. 
 
 Archbishop Tillotson was pleased to extol 
 this book, and pay IMr. Keach many marks of 
 favor. This acquaintance between them was 
 probably owing to Mr. John Griswold, pastor 
 of the Baptist church in Barbican, for whom 
 this pious prelate had a great respect, and was 
 often one of his hearers. 
 
 The respect paid by Archbishop Tillotson 
 to the Baptist probably arose from the circum- 
 stance of his father, who was " remarkable for a 
 good understanding, and an uncommon knowl- 
 edge of the Scriptures," being a Baptist. This 
 was Mr. Robert Tillotson, a considerable cloth- 
 ier at Sowerby, in the parish of Halifax, York- 
 shire. He embraced the sentiments of the Bap- 
 tists when his son was very young ; and this 
 gave rise to the report that the Archbishop had 
 never been baptized in infancy, and led Dr. 
 Birch to say in his sermon before the house of 
 Commons, January 30, 1694, We have fa- 
 thers of the church ivho never ivere her sons. To 
 this the Archbishop alludes in a letter to Lady 
 Russel, August 1, 1692. Speaking of King 
 William, he says, "If it please God to preserve 
 my good master, and to grant him good suc- 
 cess, I have nothing more to wisli in this world, 
 but that God would grant children to this ex- 
 cellent prince ; and that I, who am said not to 
 
14 
 
 have been baptized myself, may have the honor 
 to baptize a Prince of Wales."* 
 
 Mr. Keach not only wrote much on practi- 
 cal subjects, as vs^ell as in defence of the truth,f 
 but at times engaged in public disputations. 
 
 * Birch's Life of Tillotson, p. 2, 3, 298. 
 t His Practical Works are, 
 
 1. The child's instructor, or a new and easy prim- 
 mer. The first piece he wrote, and for which he suf- 
 ferred so much. 24mo. 1664. 
 
 2. A summons to the grave ; being Mr. John Nor- 
 cot's funeral sermon. 12mo. 167G. 
 
 3. TROPOLOGIA. A key to open Scripture met- 
 aphors, 2 vols. Folio. 1682. A second edition of this 
 work was published by the London booksellers a few 
 years since. 
 
 4. The travels of true godliness. 8vo. 
 
 5. The progress of sin ; or the travels of ungodli- 
 ness. 8vo. 
 
 6. The counterfeit Christian ; or the danger of hy- 
 pocrisy. 4to. 1691. 
 
 7. The marrow of justification ; being several ser- 
 mons on Rom. iv. 5. 4to. 1692. 
 
 8. The everlasting covenant; being a funeral ser- 
 mon for Mr. Henry Forty. 8vo. 1693. 
 
 9. A Trumpet blown in Zion. 4to. 
 
 10. A golden mine opened ; or the glory of God's 
 rich grace displayed. 4to. 1694. 
 
 11. God acknowledged ; being a sermon on a par- 
 ticular fast. 4to. 1696. 
 
 12. The early seeker, and love ot a dying Saviour. 
 12mo. 1697. 
 
 13. The articles of the faith of the congregation of 
 Horselydown. With the glory and discipline oi a true 
 church displayed. 12 mo. 1697. 
 
15 
 
 One of these public discussions was with the 
 people called Quakers : at another time with 
 Unitarians, and once with some of the estab- 
 lished clergy. The profitableness of this mode 
 of controversy, however, is extremely doubtful. 
 
 14. The display of glorious grace ; or the covenant 
 of grace opened. 8vo. 1G98. 
 
 15. Jacob's ladder improved. 8vo. 1698. 
 
 16. A call to weeping ; or a warning concerning 
 present miseries. 12mo. 1689. 
 
 17. Instructions for children. 24mo. 
 
 18. Gospel mysteries unveiled ; or an exposition of 
 all the parables, &c. Folio. 1704. 
 
 His Polemical Works. 
 
 19. Mr. Baxter's arguments for believer's baptism. 
 A sheet. 1674. 
 
 20. Darkness vanquished ; being; an answer to 
 Danvers on the laying on of hands. 8vo. 1675. 
 
 21. Gold refined ; or baptism in its primitive 
 purity. 8vo, 1689. 
 
 22. Light broke forth in Wales. 8vo. 
 
 23. The gospel minister's maintenance vindicated. 
 12mo. 1689. 
 
 24. Antichrist stormed ; or the Popish church 
 proved to be mystery Babylon. 8vo. 1689. 
 
 25. Pedobaptism ; being an answer to the Athe- 
 nian Society. 4to. 1691. 
 
 26. Breach repaired in God's worship; or singing, 
 &c. &c. 8vo. 1691. 
 
 27. A sober reply to Mr. Steed's epistle concern- 
 ing singing. 8vo. 1691. 
 
 28. The rector rectified, &c. 8vo. 1692. 
 
 29. The axe laid to the root ; or one blow more at 
 the foundation of infants' baptism, and church mem- 
 bership. Part 1.4to. 1693. 
 
 30. The axe laid to the root ; wherein Mr. Flavel's, 
 
16 
 
 Notwithstanding the various labors in which 
 Mr. Keach engaged, he was of a very weak 
 constitution, and often afflicted. He was at one 
 time so ill, in 1689, as to be given over by the 
 physicians, and several of the ministers and his 
 
 Mr. Rothwell's, and Mr. Exall's arguments are an- 
 swered. Part II, 4to. 1693. 
 
 31. A counter antidote ; or an answer to Shute's 
 antidote, to prevent the prevalence' of Anabaptism. 
 4to. 1694. 
 
 32. A medium between two extremes. 8vo. 1698. 
 
 33. The Jewish Sabbath abrogated, &c. 8vo. 1700. 
 
 34. The French impostor detected ; or an answer 
 to Zachary Housel and Dr. Coward, who denied the 
 soul's immortality. With a Frontispiece. 12mo. 1702. 
 
 His Poetical Works are, 
 
 35. Sion in distress, &c. 8vo. 1666. 
 
 36. A pillar set up to keep in remembrance his 
 first dear and beloved wife. A sheet, 1679. 
 
 37. War with the Devil. 8vo. 
 
 38. The glorious lover. 6vo. 
 
 39. The grand impostor discovered ; or the Qua- 
 ker's doctrine weighed in the balance and found 
 wanting. 8vo. 1674. 
 
 40. The victorious Christian, or the triumph of 
 faith; being prison meditations. A sheet. 1685. 
 
 41. Spiritual melody; containing nearly 300 
 hymns. l2mo. 1696. 
 
 42. A feast of fat things ; containing several Scrip- 
 tural songs and hymns. 12mo. 1696. 
 
 " Besides which (adds Crosby) he prefixed seve- 
 ral prefaces and commendations to the works of 
 others, viz. 
 
 A Preface recommendatory to Mr. Balraford's poem, 
 entitled, The Seamans spiritual companion. 8vo. 
 1678. 
 
17 
 
 relations -had taken leave of him, as a dying 
 man, past all hopes of recovery. "But the Rev. 
 Mr. Hansard Knollys seeing his dying friend 
 and brother in the gospel near, to all appear- 
 ance, expiring, betook himself to prayer; and in 
 an earnest and very extraordinaiy manner, beg- 
 ged that God would spare him and add unto his 
 days the time he granted to his servant Heze- 
 kiah. As soon as he had ended his prayer, he 
 said, 'Brother Keach, I shall be in heaven be- 
 fore you,' and quickly after left him. So re- 
 markable was the answer of God to this good 
 man's prayer, that I cannot omit it ; though it may 
 
 A Preface to Mr. Prudom's Truth unveiled by 
 Scripture light. 8vo. 1699. 
 
 A Preface to Mr. Prudom's new world discovered ; 
 in which Mr. Keach declares his opinion of the mil- 
 lenium. I'^ino. 1704. 
 
 An Introduction to Mr. Colman's narrative of a 
 schism made in the church at Kilbej in Leicester- 
 shire. 
 
 Some of the works of Mr. Keach display a good 
 share of learning ; but this was supplied bj others. 
 The preface to his Tropologia ; or A Key to open Scrip- 
 ture metaphors, was written by the famous TJioma.s 
 Delaune, and bears his signature, T. D. Nor did Mr. 
 Keach wish to appear in borrowed plumes, since he ac- 
 knowledges in the preface to the Hector Rectified, as 
 follows : ' Whereas you will find both Hebrew, Greek, 
 Latin, German, Dutch, made use of either more or 
 less in the ensuing answer, I would not have you 
 think I understand all these languages ; but I have 
 had the assistance of a learned person, (though in 
 that case only) who is my friend and acquaintance, 
 that so the work may be more fully and effectually 
 done,' " 
 
 B 
 
18 
 
 be discredited by some, there are yet living in- 
 contestible evidences of the fact. For Mr. 
 Keach recovered of that ilhiess, and lived just 
 fifteen years afterw^ards : and then it pleased 
 God to visit him w^ith that short sickness which 
 put an end to his life."* 
 
 During this illness he had many friends w^ith 
 him, but the violence of his distemper soon de- 
 prived them of the expectation of his life. 
 When he was very near his end, Mr. Joseph 
 Stennet was sent for ; but when he came, Mr. 
 Keach was not able to say much to him, except- 
 ing desiring him to preach his funeral sermon 
 from 1 Tim. i. 12. I know in whom I have be- 
 lieved^ and am persuaded that he is able to keep 
 that which I have committed to him against that 
 day. During his illness, he manifested extraor- 
 dinaiy patience and resignation to the divine 
 will, and, with much composure, told his wife 
 that he had recommended her to a better hus- 
 band — the Lord Jesus Christ : and exhorted his 
 children to live in love, peace, and unity, and in 
 a steadfast adherence to Christ and his ways. 
 A little before his death, his eldest daughter, 
 who was one of the people called Quakers, 
 came to see him, with whom he endeavoured 
 to converse, and manifested a great eagerness 
 and desire to speak with her, but his speech 
 failing prevented him. He died July 18, 1704, 
 about 11 o'clock in the morning, and in the 
 64th year of his age. On the following Friday, 
 his remains were taken from his meeting house, 
 
 * Crosby's History of the English Baptists. 
 
19 
 
 at the corner of Stoney-lane, to the Baptist's 
 bur}-ing ground in the Park Soiithwark. A 
 very large auditory was collected to hear his 
 funeral sermon ; but the illness of Mr. Stennet 
 prevented him from preaching it till some time 
 afterwards. The sermon was not printed, 
 though he was strongly solicited to do it. 
 
 Mr. Keach had been twice married. His 
 first wife was a Miss Jane Grove, of Winslow, 
 in Buckinghamshire, "a woman of great piety 
 and prudence," to which might have been add- 
 ed, great affection and fortitude, which she man- 
 ifested when her husband was set in the pillory, 
 by standing by him, and defending the cause 
 for which he suffered. This good woman died 
 October, 1670, in the 31st year of her age. 
 This was a very great affliction to him, as she 
 was a very tender and loving wife, and had 
 been his companion in sufferings ten years. By 
 her he had five children, three of whom, Mar^', 
 Elias, and Hannah, survived him. The extra- 
 ordinary affection which he bare to her memory 
 was manifested by his writing a poem on the 
 occasion of her death, which he entitled, A Pillar 
 set up, assigning as his reason, the example of 
 Jacob : And Rachel died and ivas huried, and Ja- 
 cob set up a pillar on her ^rave ; that is the pillar 
 of RacheVs grave unto this day. In this he gave 
 her a very high character, commending her zeal 
 for the truth, sincerity in religion, uncommon 
 love to the saints, and her great contentment in 
 whatsoever condition of life God was pleased to 
 place her. He particularly mentions how great 
 an help and comfort she was to him in his suf- 
 
20 
 
 fering for the cause of Christ, visiting him 
 while in prison, and taking all possible care of 
 him, and encouraging him to go on, counting it 
 an honor done them both, in that they were 
 called to suffer for the sake of Christ. She 
 was of a heavenly conversation ; her discourse 
 was savory, and for the most part, about spirit- 
 ual things, seeking the good of those she talked 
 with ; and in this she was so successful, that 
 many have acknowledged that they were indebt- 
 ed to her conversation for their conversion to 
 God. As Mr. Keacli published this account of 
 her, that her example might be imitated by oth- 
 ers, for the same reason we have thought it 
 worth transcribing. 
 
 After being a widower about two years, he 
 married Mrs. Susanna Partridge, of Rickmans- 
 worth, in Hertfordshire. This union was much 
 to his comfort, as they lived together in great 
 affection thirty-two years. 
 
 "To collect eveiy particular transaction of 
 this worthy minister's life, cannot be expected, 
 at such a distance of time: nay, even to collect 
 all that was excellent and inimitable in hijn, is 
 too great a task to be now undertaken. I shall 
 only observe that he was a person of great in- 
 tegrity of soul ; a Nathaniel indeed : his conver- 
 sation not frothy and vain, but serious, without 
 being morose or sullen. He began to be reli- 
 gious early, and continued faithful to the last. 
 He discharged the duties of his pastoral office 
 with unwearied diligence, by preaching in sea- 
 son and out of season, visiting those under his 
 charffe, encouraaring the serious, defending the 
 
21 
 
 great truths of the gospel, and setting them in tlie 
 clearest light. He was not addicted to utter 
 hard censures of such as differed from him in 
 lesser matters, but had a love for all saints, and 
 constantly exercised himself in this, to keep a 
 conscience void of offences towards God and 
 towards man. He showed an unwearied en- 
 deavor to recover the decayed power of reli- 
 gion, for he lived what he preached ; and it 
 l)leased God so to succeed his endeavors, that I 
 doubt not but some yet living may call him 
 their father, whom he hath begotten through the 
 gospel. He affected no unusual tones, nor in- 
 decent gestures in his preaching — his style was 
 strong and masculine. He generally used head 
 notes,* especially in the latter part of his life ; 
 and if his sermons had not the embellishments 
 of language, which some boast of, they had this 
 peculiar advantage, to be full of solid divinity ; 
 which is a much better character for pulpit dis- 
 courses, than to say they are full of pompous el- 
 oquence, and flights of wit. It was none of the 
 least of his excellent qualifications for the min- 
 isterial work, that he knew how to behave himself 
 in the house of God, in regard of the exercise of 
 that discipline which is so necessary to a Chris- 
 tian society. 
 
 "In his family, he was very exemplary, en- 
 couraging the first appearances of piety, and 
 
 * By head notes are meant notes containingr the 
 heads and chief divisions of the discourse, with the 
 leading thoughts under each briefly expressed It 
 were to be wished that this mode of preaching was 
 universal. 
 
22 
 
 constantly instructing them in the things of God, 
 and putting them in mind of the concerns of 
 their souls, praying with and for them. He was 
 a very affectionate husband, a tender father, a 
 prudent master, and a constant and grateful 
 friend."* 
 
 Though he had suffered much from persecu- 
 tion, his temper never became sour, nor his re- 
 ligion tinctured with austerity. His industry, 
 both in preaching and writing, was astonishing. 
 He was not less prudent than peaceable ; not 
 less condescending than powerful ; not less char- 
 itable than courteous. Grave, impartial, and 
 faithful, he managed the affairs of his congre- 
 gation with success, and deported himself so 
 as to secure the respect of his most inveterate 
 enemies. 
 
 The chvn-ch with which he labored thirty-six 
 years, and with which he died, has continued to 
 this day: and though several churches have 
 been formed out of it, remains strong and flour- 
 ishing. His immediate successor was Mr. Ben- 
 jamin Stinton, after whose death, the learned 
 Dr. Gill was settled. During the pastorship of 
 Dr. Gill, the church divided : — he and his breth- 
 ren built the meeting-house in Carter lane. The 
 remainder built a meeting-house at Unicorn 
 yard, Horselydown, and chose Mr. William Ar- 
 nold pastor. The present minister in Carter 
 lane, is the Rev. John Rippon, D. D. who, at an 
 advanced age, continues ably to discharge the 
 laborious duties of his eminent station. 
 
 * Crosby's History of the English Baptists. 
 
TRAVELS 
 
 OF 
 
 TRUE GODLINESS 
 
 CHAPTER I. 
 
 True Godliness described. 
 
 True Godliness being a great stranger to 
 most men, and indeed known but by few^ 
 I shall, in the first place, before treating of his 
 Travels, and of the entertainment he meets 
 with, give you a description of him. Many 
 persons are subject to so great an error, as to 
 take Morality for him : same have mistaken 
 Counterfeit Godliness for him ; and others, 
 either through ignorance or malice, rail and 
 ignominiously call him Singularity, Stubborn- 
 ness, Pride or Rebellion. These last declare 
 him not fit to live, being a seditious disturber 
 of peace and order, wherever he comes ; yea, 
 
24 
 
 such a factious and quarrelsome companion, 
 that he is indeed the cause of all those unhap- 
 py differences, divisions, troubles, and mis- 
 eries, with which the world abounds. I con- 
 clude, therefore, that nothing is more necessa- 
 ry, than to take off that mask which his impla- 
 cable enemies have put upon him, and clear 
 him of all the slanders, and reproaches of the 
 sons of Belial. When he is thus made to ap- 
 pear in his own original and spotless inno- 
 cency, it will be seen that none need be afraid 
 of him, or be unwilling to entertain him, or 
 ashamed to own him, and make him their bo- 
 som companion. 
 
 Know, therefore, in the first place, that God- 
 liness consists in the rifjht knovvledue of di- 
 vine truths, or fundamental principles of the 
 Gospel, which all men ought to know, and be 
 established in, that would be saved. " With- 
 out controversy, great is the mystery of godli- 
 ness. God manifested in the flesh, justified in 
 the spirit, seen of angels, preached unto the 
 Gentiles, believed on in the world, and received 
 up to the glory." 1 Tim. iii. 16. You see 
 from this text, that the great truths of the 
 Christian religion, are called Godliness. 
 
 Now, should any demand to hear more par- 
 ticularly what are those principles of divine 
 
TRUE GODLINESS. 25 
 
 truth, or fundamentals of the Christian faith, 
 which are the essentials of^ True Godliness,''^ I 
 answer, 
 
 1. That there is one eternal, infinite, most 
 holy, most wise, just, good and gracious God, 
 or glorious Deity, subsisting in three distinct 
 persons — the Father, the Son, and the Ho- 
 ly Ghost ; and these are one — that is, one in 
 essence. 
 
 2. That this God, out of his great love and 
 goodness, hath given us one sure, and infalli- 
 ble rule of faith and practice, viz. the Holy 
 Scriptures, by which we may know, not only 
 that there is a God and Creator, but the man- 
 ner of the creation of the world, together with 
 the design, or reason, wherefore he made all 
 things ; and also how sin came into the world, 
 and what righteousness it is which God re- 
 quires, to our justification, or discharge from 
 the guilt of sin, &c. viz. by a Redeemer^ — his 
 
 * What djQ fundamental truths and what their num- 
 ber, are questions of grave import and high interest. 
 Much learned labor has been bestowed on these ques- 
 tions without satisfactory results. The following ar- 
 ticles are perhaps liable to as few objections as any 
 which have been drawn up. They certainly consti- 
 tute a true outline of the gospel system, whether or 
 not the belief of each article be essential to salvation. 
 C Ed. 
 
26 TRAVELS OF 
 
 own Son, whom he sent into the world. 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^ 
 the mystery of salvation being iar above human 
 reason, and to be known by the natural light 
 in men. 
 
 3. That our Redeemer, the Lord Jesus 
 Christ, who is the surety of the new covenant, 
 and only Mediator between God and man, is 
 truly God of the essence of the Father, and 
 truly man of the substance of the virgin Mary, 
 consisting of these two natures in one person; 
 and that redemption, peace, and reconciliation, 
 are by this Lord Jesus Christ alone. 
 
 4. That justification and pardon of sin are 
 alone by that full satisfaction which Christ 
 made to God's justice ; and are apprehended 
 by faith alone, through the Holy Spirit. 
 
 5. That all men who are, or can be saved, 
 must be renewed, regenerated, and sanctified 
 by the Holy Spirit. 
 
 6. That there will be a resurrection of the 
 bodies of all men at the last day. 
 
 7. That there will be an eternal judgment^ 
 that is, all shall be brought to the tribunal of 
 Jesus Christ in the great day, and give an ac- 
 count for all things done in the body ; and tha' 
 
TRUE GODLINESS. 27 
 
 there will be a future state of glory and eter- 
 nal happiness of all true believers, and of 
 eternal torment and misery of all unbelievers 
 and ungodly persons, who live and die in their 
 sins. 
 
 Now, I say, in the true knowledge and be- 
 lief of these principles (which comprehend the 
 fundamentals of true religion, or the Christian 
 faith) does True Godliness consist, as to his 
 essenticd part.* 
 
 Secondly, Godliness, as to his imvard parts, 
 is a holy conformity to these sacred and di- 
 vine principles, which natural men understand 
 not. Ti'ue Godliness consists in the light of 
 supernatural truths and life of grace, God 
 manifesting himself in the light of those glo- 
 rious principles, and working the life of su- 
 pernatural grace in the soul by the Holy Ghost. 
 It consists in the saving and experimental 
 knowledge of God and Jesus Christ ; in having 
 the evil qualities of the soul removed, and 
 
 * Many readers may find the foregoing articles to 
 express their creed, whose heart remains unmoved : 
 for though evangelical piety requires an evangehcal 
 creed, yet the truth may be held in unrighteousness, 
 Rom. i. 18. It must be perceived on reading the fol- 
 lowing description, that multitudes who claim to be 
 Teligious, have no right to the appellation. Ed. 
 
28 TRAVELS OF 
 
 heavenly habits infused in their room. Or in 
 a gracious conformity, and aifection of the 
 heart to God, cleaving to all truths made 
 known to us, and finding the powerful influ- 
 ences of the gospel and spirit of Christ upon 
 us, whereby our souls are brought into the im- 
 age and likeness of his death and resurrec- 
 tion. This is True Godliness. Not a bare 
 living up to the natural principles of morality, 
 nor an historical, notional, or dogmatical knowl- 
 edge of the sacred gospel and its precepts, 
 but in a faithful conformity to the principles of 
 the gospel, discharging our duties with as 
 much readiness and faithfulness towards God 
 as towards man, so that our conscience may 
 be kept void of offence towards both. Acts 
 xxiv, 16. 
 
 It consists in forsaking sin, and loathing it 
 as the greatest evil, and in cleaving to God in 
 sincerity of heart, valuing him above all; be- 
 ing willingly subject, from a principle of di- 
 vine love, to all his laws and appointments. 
 Godliness makes a man say with the Psalmist, 
 "Whom have I in heaven but thee?" &c. 
 Psal. Ixxiii. 25. St. Austin saith, "He loves 
 not Christ at all, that loves him not above all." 
 He that entertains True Godliness, is as zeal- 
 ous for the ivork of religion, as for the wages 
 
TRUE GObLINESS. 29 
 
 of religion. Some there are, 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 cries, " Lord, 
 rather let me have a good heart, than a great 
 estate." Though he loves many things beside 
 God, yet he loves nothing above God. This 
 man fears sin more than suifering, and there- 
 fore he will suffer rather than sin. 
 
 Thirdly, That you may have a complete 
 and perfect knowledge of him, it may not be 
 amiss if I describe his form, 2 Tim. i. 13, and 
 iii. 5, together with the habiliments he con- 
 tinually wears.* 
 
 The external parts ol True Godliness are 
 very beautiful ; and no wonder that they are 
 so, seeing he was fashioned by the wisdom of 
 the only wise God our Saviour, the works of 
 whose hands are all glorious. But this, viz. 
 the formation of Godliness, being one of the 
 highest and most admirable contrivances of 
 his eternal .wisdom, must of necessity excel 
 
 * The description of True Religion would not be 
 complete without this view of what may be called the 
 externals of piety. Every thing in religion is important, 
 and such as deal lightly with its modes and or-« 
 dinances endanger its vitality, £d» 
 
30 TRAVELS OP 
 
 in glory and amiableness. His form and ex-* 
 ternal beauty, therefore, are such, that he 
 needs no human artifice to adorn him, or to 
 illustrate or set off his comeliness of coun- 
 tenance ; for there is nothing defective as to 
 his evangelical and apostolical form, as he 
 came out of his great Creator's hands. And, 
 as there is nothing from head to foot that is 
 superfluous, so every line and lineament, vein, 
 nerve, and sinew, are in such an exact and 
 admirable order placed, that to his beauty there 
 can be no addition. Every one, therefore, 
 that adds to, or alters any thing, touching the 
 form of True Godliness, mars and defiles in- 
 stead of beautifying. Besides, God hath strict- 
 ly forbidden any thing of this nature to be 
 done. '* Add thou not unto his word, lest he 
 reprove thee, and thou be found a liar," (Prov. 
 XXX. 6.) by ascribing that to God which is 
 none of his. Do not the Papists call those su- 
 perstitious and vain ceremonies used in their 
 church, by the name of God's worship .? And 
 what is this less than putting a lie- upon him ? 
 Besides, it reflects upon the wisdom of God, 
 to attempt to change or alter any thing in the 
 form of Godliness, as if God did not know 
 best how he himself would be worshipped ; but 
 must be indebted to man for his help, wisdom. 
 
TRUE GODLINESS. 31 
 
 snd contrivances, touching many things that 
 are called decent and necessary. And does 
 it not reflect upon the care and faithfulness of 
 God, to suppose that he should not himself take 
 care to lay down in his blessed word things 
 which are all necessary to the form of Godli- 
 jiess, without weak man's care and wisdom, to 
 supply what he should omit? 
 
 All, therefore, may perceive, that Tj^ue God- 
 liness never changes his countenance : he is 
 not altered in the least from the aspect he 
 bore in primitive times ; nay, there is indeed 
 nothing more foreign to him than those j^om- 
 pous garbs, siipersfitious vestments, images, 
 crossings, salt, oil, holi/ icater, and other cere- 
 monies, which are by many thought necessary 
 to his existence. Therefore take heed you do 
 not mistake the counterfeit form of Godliness for 
 the true one. It is only necessary to note 
 one thing more, viz. you must be sure to re- 
 ceive the power of Godliness with his form : 
 for his form, without his inward life and power, 
 will do you no good : it is but as the body 
 without the soul, or the shell without the 
 kernel, or the cabinet without the jewel. 
 Neither ought any to slight his form, for you 
 may remember what the Apostle speaks of 
 "the form of doctrine," Rom. vi. 17, and of 
 
32 TRAVELS OF TRUE GODLINESS. 
 
 ''the form of sound words," 2 Tim. i. 13; for 
 as the true faith must be held fast, so must 
 the profession of it also. You may, it is true, 
 meet with a shell without the kernel ; but it 
 is rare to meet the kernel without the shell ! 
 
CHAPTER TI. 
 
 Origin and Antiquity of True Godliness^ 
 
 Having thus briefly given you the descrip- 
 tion both of the inside and outside power and 
 form of True Godliness, we shall proceed to 
 show you his origin and early, history. 
 
 By his name^ God-Vmess, or Gof/-likeness, 
 we may discover from whence he descends, 
 and learn of what noble parentage he is. 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, 
 the Lord of lords, the universal Monarch of 
 the world, whose kingdom ruleth over all. 
 And as this is his noble extraction, so he is al- 
 ways in high favor with his Prince ; for there is 
 not one in heaven or earth,whom he loves more, 
 or in whom he takes more delight, than in True 
 Godliness. Nor is there any indeed that more 
 resembles him in all the earth ; for he bears 
 his express and heavenly image; yea, and 
 such a venerable respect and gracious esteem 
 hath he of him, that those who love him, he 
 loves ; those who hate him, he hates \ those 
 
34 TRAVELS OP 
 
 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 o( gresit antiquity: nay, accord- 
 ing to the description we gave you of him, in 
 the first place, we may well say, he is without 
 beginning of days, for Truth, (sometimes he 
 bears that name) dwelt in God from everlast- 
 ing. But if we speak of his antiquity, in re- 
 spect of his dwelling here below, the first man 
 that knew him was Adam ; who, whilst he 
 stood in the state of innocency, enjoyed his 
 company, but by the malice of a great and 
 potent enemy he was abused, and his image 
 so defaced and marred, that he forsook his 
 habitation, which was the ruin of our first 
 parents, and their whole posterity ; and had 
 not the King of heaven and earth, through his 
 infinite wisdom, provided a way to recover man 
 from his lost estate. Godliness had made his 
 abode no longer on earth ; for by means of 
 corruption of nature, there was brought forth a 
 monster, whose name was F«ce, otherwise Lust^ 
 who found so much favor with Adam's chil- 
 dren, that Godliness was utterly discounte- 
 nanced. Though he was the offspring of 
 Heaven, and the delight of Jehovah, and unto 
 
TRUE GODLINESS. 35 
 
 man the greatest friend and benefactor, striv- 
 ing to enrich him, cheer his heart, and make 
 him truly noble and renowned on earth, and 
 bring him back into his primitive glory, and 
 thereby at last make him eternally happy in 
 in heaven, yet he was so lamentably slighted, 
 that but one of Adam's offspring favored him 
 at that time. And he, for entertaining him 
 with that just and good respect he deserved, 
 w^as by his brother, whose name was Cain, 
 basely murdered. Godliness^ by this, per- 
 ceived very early with what kind of usage and 
 entertainment amongst the children of men he 
 was likely to meet. And truly never was 
 there any one so nobly descended, and of 
 such an excellent, peaceable nature and be- 
 haviour, so dealt with as Godliness hath been, 
 from the beginning to this day, except the 
 Prince of Godliness himself. Yet he found 
 some friends after Abel was slain, who enter- 
 tained him kindly : and though they were re- 
 proached, hated, and persecuted for showing 
 favor to him, yet they never lost by him, but 
 were infinite gainers ; nay, so great a friend 
 was he to the next man* u'ho eminently em- 
 braced him, that he saved him from the grave ; 
 he sent him to heaven without calling at the 
 
 * Enoch. 
 
OO TRAVELS OF 
 
 gate of death. It is impossible to describe 
 what sweet and heavenly communion, true 
 joy and felicity, this good man had with God- 
 liness, for the space of three hundred years ; 
 for so long they abode together. Some time 
 after this great Prince (for so they are all made 
 who entertain True Godliness,) was carried to 
 heaven, the dominion of Vice became so com- 
 plete, and the guilt of men grew to such an 
 awful magnitude, that Jehovah was constrained 
 to destroy them from the earth, by a fearful 
 and amazing flood of water. There was, at 
 this time, but one man on earth,* who was an 
 eminent lover of Godliness, though it is not to 
 be doubted but his wife and sons, especially 
 two of them, were likewise in some measure 
 friends to him. Noah was commissioned to 
 advocate the cause of virtue and the character 
 of True Godliness by public preaching for 
 one hundred and twenty years; but so pre- 
 dominant was sin, we are not informed of the 
 least impression being made on any heart. 
 
 To proceed in this brief account of the anti- 
 quity of Godliness, we shall speak of the next 
 renowned man,t who entertained him, and 
 how he was blessed in so doing. This man 
 lived for sometime amongst a blind and idola- 
 
 * Noah. t Abraham. 
 
TRUE GODLINESS. 37 
 
 trous people, and was ignorant of True God- 
 liness ; but when he became acquainted with 
 him, few men ever loved him more ardently. 
 He made him his bosom companion, and chief 
 delight (and so indeed must every one that 
 entertains him;) and hereby he became great, 
 and his glory and renown were spread abroad. 
 Indeed, because he cherished True Godliness, 
 he was called the *' friend of God," and the 
 father of all true lovers of Godliness : and be- 
 sides the outward blessings this faithful man 
 reaped as the fruit or reward of Godliness, 
 which were many, for he had much cattle, 
 men-servants, sheep, camels and asses ; he was 
 blessed also with all spiritual blessings, viz, he 
 had sweet fellowship and communion with God, 
 and abounded in faith, love, and joy, in the 
 Holy Ghost. 
 
 I might proceed further, and describe those 
 who entertained Godliness in the succeeding 
 ages, for the space of more than two thousand 
 years, and relate what great blessings he 
 brought them, and what they suffered for his 
 sake ; but I forbear. Suffice it to say, that 
 some he saved from Sodom. One, who cleav- 
 ed to him notwithstanding the envy and 
 treachery of his brethren, and the enticements 
 of a mistress, he raised to great power and re- 
 
38 TRAVELS OP TRUE GODLINESS. 
 
 nown. Another, who refused the pleasures of 
 sin for a season, choosing rather to follow God- 
 liness and suffer affliction with the people of 
 God, he promoted to rule and made him lawgiv- 
 er to a great nation. Another, for his adherence 
 to Godliness, was raised, from following sheep, 
 to be King in Israel, with great honour. 
 
 1 might show too how in ancient days God- 
 liness was very much hated and persecuted ; 
 some of his friends were cast into a fiery fur- 
 nace, 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. Trac- 
 ing him into later times, we see what usage 
 he met with in our Lord and Saviour Jesus 
 Christ, and his blessed Apostles. Afterwards, 
 by heathen Emperors, he was most cruelly 
 hated and persecuted ; and those who enter- 
 tained him were put to all manner of deaths 
 and torments imaginable. Lastly, we show 
 what hard usage he met with by Counterfeit 
 Godliness, I mean Popery, for nearly 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 of the nations in Europe. But what 
 has been said is sufficient in relation to the 
 antiquity of True Godliness^ and his various 
 treatment in former days. 
 
CHAPTER III. 
 
 7^he chief Enemies of Godliness- 
 
 Having given a brief account of the origin 
 and early history of True Godliness, it may 
 not be amisSj before I come to treat of his 
 Travels and entertainment in these latter daySj 
 to give a description of some of his chief ad- 
 versaries, that true lovers of Godliness may be 
 aware of them ; and those who have a mind to 
 be acquainted with him, and are hindered 
 from receiving him into their houses,* may 
 know the cause and reason of it. 
 
 1. One of the chief enemies of this great 
 favorite of heaven, is the Devil ; nor is there 
 any one that more perfectly hates him. 
 
 2. The Flesh. 
 
 3. The World. 
 
 But this general description is not sufficient 
 to discover the great danger men are in, by 
 certain emissaries and servants of those grand 
 adversaries which many are ready to enter- 
 
 * Thai is, into the heart. The author in all the re- 
 mainder of his work, keeps up this figure. Ed, 
 
40 TRAVELS OF TRUE GODLINESS. 
 
 tain as friends, not suspecting their fatal 
 danger. I shall, therefore, give you an ac- 
 count of a few of them, and tell you their 
 names. 1. Unbelief. % Pride. 3. Vain- 
 Glory. 4. Formality. 5. Hypocrisy. 6. 
 Opposition. 7. Heresy. 8. Superstition. 9. 
 Idolatry. 10. Prosperity. 11. Persecution. 
 12. Ignorance. 13. Blind-Zeal, 14. Vain- 
 Hope, 15. Sloth or Idleness. 16. Covet- 
 ousness. 17. Custom. 18. Evil-Example. 
 19. Self-Righteouness. 20. Presuinption. 
 21. Despair. 22. Slavish-Fear. 23. xSen- 
 siial-P lea sure ; and 24. Apostacy : with many 
 others too numerous 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 endeavor to 
 hinder his being entertained where he comes, 
 as you will find in the ensuing history of his 
 Travels.* 
 
 * If he be not a guest with you at this time, reader, 
 examine which of these evils keeps him out of your 
 heart. Then pray mightily that your bondage to sin 
 may be broken. This is your day of mercy. Ed. 
 
CHAPTER IV. 
 
 Godliness, having received a Commission to travel, 
 and visit the Children of Men, comes to a certain 
 Town on the Confines of Babylon, where Riches 
 dwelt. His Usage and Treatment there- 
 
 The Great Jehovah, Father of True Grace 
 or Godliness, out of his infinite goodness to 
 mankind, was graciously pleased to send them 
 a Saviour, even the Lord Jesus Christ, who is 
 '' able to save to the uttermost all that come to 
 God by him." Heb. vii. 25. But in his eternal 
 wisdom he hath so ordained, that no man 
 should have any saving benefit by this glorious 
 Saviour, but he who receives, entertains, and 
 embraces True Godliness. Godliness, there- 
 fore, received a commission from the King of 
 heaven and earth, to travel and ascertain who 
 would embrace and entertain him. His com- 
 mission was very large ; not limited to the 
 land of Canaan, but embracing all nations, 
 countries, and kingdoms. Matt, xxviii. 19, 20. 
 Mark xvi. 15. He was sent to visit the rich 
 and the poor, the old and young ; as well the 
 D 
 
42 TRAVELS OF 
 
 king on the throne as the beggar in his hovel j 
 even all, bond and free, male and female. 
 Nor was he required to travel alone, but was 
 allowed a rich and glorious retinue to be always 
 with him. Neither did he come to any man's 
 house empty-handed, but brought with him 
 most rich and glorious presents of the choicest 
 things of heaven, the worth of which is infinite- 
 ly beyond our computation.* 
 
 I first saw him draw near to a city in which 
 Riches dwelt — a man to whom great deference 
 was paid by the inhabitants, and into whose 
 noble mansion 1 hoped he would be readily 
 welcomed. 
 
 Godliness knocked, however very hard and 
 often, before any within would give an answer, 
 Riches being full of business, either telling his 
 money, or casting up his accounts, to see what 
 his neighbors owed him, or consulting new 
 projects to increase his store : for he is a per- 
 son never satisfied. Besides, the times being 
 precarious, his mind was filled with perplexing 
 and vexatious thoughts, how to save and keep 
 what he had already gotten ; so that he had 
 
 *This retinue is the blessed train of Christian 
 graces, and the presents are the precious comforts of 
 religion in this life and the rich glories of a future 
 heaven. Ed. 
 
TRUE GODLINESS. 43 
 
 no leisure to listen to the continual knocking 
 of True Godliness at his door, who was there- 
 fore forced to wait a long time. But that 
 which grieved this high-born prince most of 
 all was, that no sooner did some other guests 
 come to his door, who were much inferior, as 
 to birth and quality, and indeed not worthy of 
 the least regard, not having business of that 
 great weight and moment with him which he 
 had, than the door was immediately opened to 
 them. V/hen Godliness tried to enter among 
 these, he was violently resisted by the servants, 
 who seemed more averse to him, than even 
 their master. 
 
 The guests to whom he so readily opened, 
 were "the Lust of the Flesh, the Lust of the 
 Eyes, and the Pride of Life," 1 John ii. 16. 
 These, Riches took much delight in, and as- 
 sociated with continually. Sometimes they 
 conducted him to the tavern, sometimes to the 
 play, and sometimes amused him at bowls, 
 cards, and dice, and other sensual sports and 
 pleasures. 
 
 At last he was taken very sick, while Godli- 
 ness still waited at his door. At this time one 
 was in his house, who forced him to listen to 
 this earnest and continual knocking. His 
 name was Mr. Fearful. He is one that Riches 
 
44 
 
 TRAVELS OF 
 
 doth not at all love, but when sickness comes 
 he is grievously troubled with him;* and he 
 made him at this season cry out, Who is 
 there ? Who is at my door ? 
 
 Godli. I am here, and have a long time 
 waited at your door. 
 
 Riches, What is your name ? 
 
 Godli. My name is True Godliness, one that 
 you have little reason to slight, neglect, and 
 condemn as you have done ; for there is none 
 of whom you stand more in need, or who can 
 do you that good which I can and will do, if 
 you but open your door and receive me. 
 
 Riches. Sir, I am troubled that I have not 
 regarded you all this while, for I have a great 
 reverence and respect for Godliness ; God for- 
 bid I should keep you out any longer ! 
 
 Upon this the whole house was in an uproar, 
 for he had (as I told you before) divers loose, 
 ill-bred, or rather hell-bred servants, all bitter 
 enemies to True Godliness ; their names were 
 Presumption, Pride, Unbelief, Ignorance, 
 Malice, Vain-hope, Covetousness, and several 
 other base persons, whom he had brought up, 
 and a long time cherished in his house. These 
 
 *The more sensually and carelessly men live when 
 at ease, the more violent is their distress and alarm 
 at the apprehension of immediate death. Ed. 
 
TRUE GODLINESS. 45 
 
 seemed greatly concerned, that the least heed 
 or attention should be given to True Godli- 
 ness. They also inquired who was the cause 
 of the proposal to admit Godliness. At last, 
 understanding it was Mr. Fearful, they pres- 
 ently joined together to fall upon him, and ex- 
 pel him from the house. Presumption struck 
 the first blow, and spoke to this purpose : 
 
 Presump. Are not you a base fellow, so to 
 disturb my master, as to cause him to doubt of 
 the sufficiency of his strong and impregnable 
 fortification,* wherein he hath long and satis- 
 factorily placed his confidence, and now to 
 force him to incline to open to True Godliness, 
 who is our utter enemy ? Is not our master an 
 honest man ? With what wrong can you 
 charge him 1 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 ? 1 engage 
 it will go well with him. Fearful, what do 
 you say ? 
 
 Fearful. Truly, Sir, seeing him very sick, I 
 thought he might die in his sins. 
 
 * It is the snare and guilt of the rich to trust in riches. 
 This it is, and not the mere j^ossession of wealth, that 
 makes it " hard for a rich man to enter into the king- 
 dom of God." Ed. 
 
46 TRAVELS OF 
 
 Presump. Thou fool ! what if he should, 
 did not Jesus Christ die for sinners ? God is 
 merciful, and will forgive men their sins at any 
 time, even at the last hour, if they do but call 
 upon him. Besides, Fearful, are you not mad, 
 to give way, much more to force him to incline 
 to open to True Godliness 1 for if once he is 
 admitted to the house, you will be immediate- 
 ly turned out, and hardly, if ever, have the 
 least countenance. 
 
 Fearful, Truly, Presumption, the fault was 
 not principally mine ; I was partly forced to do 
 what I did. 
 
 Presump. Forced ? by whom ? who forced 
 you? 
 
 Fearful. It was the steward of the house, 
 who keeps the records, or an account of all 
 that is done, whose name is Conscience. He, 
 finding much guilt lying upon Riches through 
 his cruelty, hard-heartedness, and debauched 
 life, stirred me up to do what I have done : 
 nay, Conscience told him he had been so vile 
 and graceless, that if he died, he would go im- 
 mediately to hell ; therefore you cannot cen- 
 sure me for disquieting him. 
 
 Pride. Hearken to me a little, fellow ser- 
 vants. Is it not below such a brave and 
 heroic spirit as always attends Riches, to be 
 
TRUE GODLINESS. 47 
 
 troubled about sin, or to give way to a clamor- 
 ous Conscience, B.nd this iWbred Fearful t I 
 hate the thoughts of it ; this is the way to 
 bring him to reproach and shame amongst his 
 neighbors, and to make men of distinction, 
 who have been his companions, laugh at him, 
 and contemn him. My great prince, Lucifer^ 
 sent me into his service, and I will not be- 
 tray my trust, ever to consent that this un- 
 welcome and hateful traveller should be ad- 
 mitted, who would beguile my prince of his 
 right. 
 
 Unbelief. Dear sirs, there is no danger. I 
 agree with my friend and brother. Presumption, 
 that his condition is good enough, let Con- 
 science say what he will. If there be a hell, 
 (though I much question it,) yet he will go, 
 should he die, I will assure you, to heaven. 
 
 Ignor. What a tumult is here ! If our mas- 
 ter were poor, there might be some ground for 
 this base Fearful, to disquiet him. I can give 
 as good counsel as any of you : " Money 
 answers all things ;" he may " make him friends 
 with the mammon of unrighteousness;" let 
 him give a little more than usual to the poor, 
 and that will merit God's favor. Who would 
 not part with a little money, to get peace of 
 
48 TRAVELS OF 
 
 conscience, and purchase a place in heaven?* 
 Charity is more than all your new notions of 
 religion : Charity covers a multitude of sins. 
 Though I know but little, yet I am not such 
 an ignoramus as some think. 
 
 Vain- Hope. I am of the mind with my 
 brother, Unbelief; and it was I also, you know, 
 who have kept up his spirits all along, and did 
 what T could to stop steward Conscience from 
 giving way to 3Ir. Fearful to open the door : 
 let him therefore put his trust in me, and ^ he 
 need fear nothing. 
 
 Presiimp. Come, cease this noise ; all is well 
 yet: Godliness is not let in, and our master is 
 much better than he was ; and though Con- 
 science inclines to embrace this our enemy, yet 
 you will find he will not be regarded in a little 
 while. Let us all agree, at present, to stir up 
 our Master's eldest son, whose name is Honor, 
 the father's favorite, and the hopes of all the 
 family, to see what he can effect, in order to 
 keep our enemy Godliness out. Now our 
 friend Pride is the fittest to be employed in 
 
 '^ When rnen relentlessly gripe their money during 
 life, and just as they leave the world, make 
 magnificent bequests to charitable uses, there is no 
 small reason to fear that " Jgnorance,^^ has been their 
 counsellor. Ed. 
 
TRUE GODLINESS. 49 
 
 this work ; for he is much in favor with this 
 high minded lad. 
 
 After a short time it resuhed thus : Riches 
 being recovered, he consulted with Worldly- 
 Honorj a great enemy to True Godliness^ 
 which was one reason why the Almighty said a 
 great while ago, ** How can ye believe, that 
 receive honor one of another, and seek not the 
 honor that conieth from God only ?" John v. 
 44. Now Pride, Ambition, and Honor, being 
 all three the natural offspring of Riches, so 
 much possessed his affection, that Godliness 
 was kept out, (making good that word, " The 
 wicked, through the pride of his countenance, 
 will not seek after God — God is not in all his 
 thoughts:") and Conscience being at this time 
 almost stifled, Fearful was forced to fly and 
 conceal himself till another season. But God- 
 liness remained at his door for a long time — 
 even till he waxed old ; and Conscience, having 
 recovered a little strength by reason of his go- 
 ing now and then to hear a sermon, stirred up 
 Mr. Fearful again to open the door, and had 
 almost prevailed, had not a base servant of 
 Riches, (who, I take it, was his Purse-hearer,) 
 bestirred himself. His name was Covetous- 
 E 
 
50 TRAVELS OP 
 
 ness* an implacable enemy to True Godliness. 
 He, perceiving that Godliness was like to meet 
 with some entertainment, spoke to Riches after 
 this sort : 
 
 Covet. Sir, will you be so unwise now in 
 your old age, as to open your door to this 
 stranger ? It will be to your great injury, I 
 assure you : and besides, I, who have been a 
 drudge to you all along, and the means by 
 which you have gained most of your estate, 
 shall, at the very instant you receive him into 
 your house, be turned out ; nay, and not only 
 so, but be also brought under a severe sentence, 
 and be condemned to die for idolatry. And 
 then your treasures will fly ; for you will find 
 him a chargeable gentleman, teaching a doc- 
 trine that I am sure you hate ; and I cannot 
 blame you, for it is very destructive to your 
 interest. 
 
 Riches. What doctrine is that? Prithee, in- 
 form me, for I have a very great esteem for 
 thee ; and in truth, for a long time have been 
 sensible of the service thou hast done me ; for 
 
 * t)iflferent sins beset us at different ages. He who 
 neglects religion in early Ufa, that he may amass a 
 fortune, and in middle life, that he may pursue honor, 
 contiinues in old age to be negligent through the force 
 of coretousnegs. Ed. 
 
TRUE GODLIN'BSS. 51 
 
 when 1 kept my old servant Prodigality for s 
 purse keeper, I could never thrive; but since 
 I met with thee, I have increased my substance 
 exceedingly. 
 
 Covet. Why, sir, then I will tell you ; he 
 teaches Riches to be what he calls rich in good 
 works, that is, generous in building up religion 
 in the world, and to follow 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 ,•: 
 and whose disciples are generally poor, illiter- 
 ate and contemptible people. Sir, in a word, if 
 you open to Godliness, you will be undone ; 
 for though you are not put upon selling all' 
 you have presently, as some that would have 
 received him in ancient days were required to 
 do, yet you will be forced to give to the poor 
 saints, as they call them, not merely a little, but 
 according to what your estate and their neces- 
 sity are. Nay, you will never know when you 
 have done, for he will find out for you every day 
 new objects of charity; he will tell you there 
 are so many poor heathen without Bibles or 
 teachers, and so many poor and desolate 
 churches, so many poor widows, and so many 
 neglected children in the city, and nobody 
 knows what other objects of charity, (as he 
 calls them) for whom efforts must be made; 
 
52 TRAVELS OF 
 
 and who should do it, he will say, but Riches ; 
 nay, it is a thousand to one, if he do not put 
 you to build an hospital, or endow some profes- 
 sorship. Besides, when you have done this, 
 he will not let you rest, but will tell you when- 
 soever Christ's members are sick, you must 
 visit them; and when hungry, feed them; 
 when naked, cloth them ; and when in prison, 
 you must relieve them. And then, if times of 
 persecution for the sake of religion should 
 come, he will send you to prison, to see if 
 Christ be not there; I mean some of his poor 
 children, who lie there for his sake. If there 
 be any, though they may not in all points of 
 religion agree with you, yet he will tell you, 
 you must not let them want, whilst you have 
 enough to supply their necessity ; and if you 
 do. he will tell you, "Go, ye cursed," &,c. 
 will be your portion at last. Besides all this, 
 you do not think what an amount of money 
 he will tell you it is your duty to give to 
 Ministers of the gospel, who are his great in- 
 struments and promoters in the world ; nay, 
 Sir, he positively affirms, you ought not only 
 to give them just so much as will supply their 
 necessities, but that it is your duty to give, and 
 their right to have, a plentiful allowance, so 
 that they may be freed from all the perplexing 
 
TRUE GODLINESS. 53 
 
 cares of this life ; and may have as much out 
 of your estate, as to be able to give to others 
 also, that so they may be examples of charity ; 
 for the Scriptures say they ought to be men 
 given to hospitality, Tit. i. 8. ; and many of them 
 are poor, and therefore that they should do this, 
 Godliness says is impossible, unless they are 
 capacitated so to do by Riches. Moreover, 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 frequent persecutions.* 
 
 Riches. I must confess thou hast said enough 
 to make me forever out of love with Godliness; 
 I cannot bear the thoughts of entertaining such 
 a guest as this in my house : but what shall I 
 do with my clamorous steward Conscience 1 for 
 
 * This harangue comprises the very reasons why 
 thousands in middle life and onwards, reject religion. 
 These and many other dictates of Christianity are 
 hard sayings to the carnal mind, though to such as 
 possess spiritual discernment they form a law which 
 they cannot but approve and love. Let the pious see 
 that not one of these dictates of covetousness be in 
 any deo-rce influential over their conduct. We should 
 examine ourselves. The christian may be beset by a 
 sin, long after it is dethroned ; but sanctification must 
 destroy v;hat regeneration dejects. Ed. 
 
54 TRAVELS OF 
 
 he every now and then tells me I must listen 
 to him, and stirs up that Fearful, a fellow that 
 I certainly hate, but cannot get rid of, to ter- 
 rify me with the thoughts of eternal misery; 
 telling me that " without holiness, no man 
 shall see the Lord ;" and that " whoever will 
 live godly in Christ Jesus shall suffer perse- 
 cution." 
 
 Covet. Why truly, Sir, I see no remedy but 
 you must resolve to keep him under. 1 per- 
 ceive he is the chief cause of all the distur- 
 bance and trouble that are in your house. But 
 for the 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 qualified to give counsel, being 
 not brought up in learning; but he and Sir 
 Worldly- Wisdom, being both able divines, will 
 be sure to find out a ready way to do it, so 
 that you shall not be troubled with him any 
 more ; and this I will assure you, if 1 can be 
 helpful to them in the business, I will be at 
 your command. 
 
 Dr. Self-Love and Sir Worldly-Wisdom, 
 being at hand, Riches called for them, to whom 
 he addressed himself after this manner : 
 
 Riches. Gentlemen, you have both great 
 learning and experience in the laws, divine 
 
TRUE GODLINESS. 55 
 
 and human. Be pleased to give me a little of 
 your counsel. My case is this: there is one, 
 who calls himself True Godliness, at my door, 
 and presses hard for admission ; but by means 
 of a description I have lately had of his man- 
 ners and attendants, I perceive it will be dan- 
 gerous at this time for me to receive him, or 
 to show him kindness. But I have a trouble- 
 some steward, of whom I cannot get rid, who 
 too much favours him, and is ready often to 
 open the door; so that by his means, and one 
 Fearful, a timorous fellow, whom he stirs up, 
 I have of late had but little quiet. Now, what 
 will you advise me to do in this sad condition? 
 Dr. Self-Love. You must not give way to 
 Conscience. Sir, if you follow his dictates, and 
 embrace this Godliness, you will be undone, 
 and your wife and children will soon be 
 brought to a piece of brtad, notwithstanding 
 your great estate. Sir, your great fault hath 
 been this, (1 perceive it clearly,) you have 
 read too much of late ; why should you concern 
 yourself with the Bible 1 I think it had been 
 well if it had never been translated into our 
 mother tongue ; this hath given Godliness op- 
 portunity to disturb your mind. Come, give 
 over this in the first place. The cause, you 
 know, of a distemper must be first removed, or 
 
56 TRAVELS OF 
 
 no radical cure can be effected ; it is enough 
 for you to mind your secular affairs ; things of 
 religion belong to religious men ; and when 
 Conscience distresses you for any sin, divert 
 yourself amongst your accustomed society of 
 good fellows ; go to the tavern, or to the thea- 
 tre ; but at no time read any book besides your 
 books of accompts, newspapers, and romances. 
 What this traveller saith, is but mysterious non- 
 sense, enough to make men mad. I do not say, 
 you should not be religious at all : no, God for- 
 bid I should give you such counsel ; but let it 
 be liheraheWgxon. If we try to do as we would 
 be done by, we shall fare well enough. There 
 is no need to entertain strict Gt;c?/i/zess, because 
 you may be saved without it ; else, what will 
 become of the greatest part of the world ! Go 
 to church and hear prayers, but carefully avoid 
 churches where preachers endeavour to set on 
 against you, that unruly steward Conscience. 
 Can any man persuade me his soul cannot be 
 saved, unless he ''sell all that he hath, and give 
 it to the poor," and so " become a fool, that he 
 may be wise ?" 
 
 Sir Worldly-Wisdom. Mr. Riches, the 
 counsel which my brother hath given is very 
 good : be sure you are never led, by the dic- 
 tates of your fanatical steward Conscience^ to 
 
TRUE GODLINESS. 57 
 
 expose yourself to any loss or reproach for re- 
 ligion. You hear you may be, nay, ought to 
 be religious : and what is religion, but to live 
 an honest and sober life ; to fear God, honour 
 our rulers, say our prayers, and pay our debts? 
 But 1 have thought of a way that will answer 
 on all accounts. You have a great estate, pray 
 get another member into your family — keep a 
 chaplain; and attend strictly to all the duties 
 of rational religion. This done, you will find 
 all will be well, and you will hear no more com- 
 plaints from within or without ; for you will be 
 taken by all your servants, and others too, for 
 what you really are, a very godly man. I exhort 
 you, neither to believe nor regard what those 
 babblers say, who talk of things that lie above 
 all human reason, as Mr. Self-Love noted. Can 
 three be one, or one be three? or, can a man 
 be that God who made the world ? or, can his 
 righteousness be yours? or, can God give men 
 a religion to guide them, and yet have myste- 
 ries in it ? No, no, your own deeds must justi- 
 fy you : this Godliness is foolish ; regard him 
 not. 
 
 Riches, having thanked them for their good 
 counsel, with a great deal of joy retires very 
 well satisfied with the advice that his neigh- 
 
58 TRAVELS OP 
 
 bours, Doctor Self-Love and Sir Worldly- 
 Wisdojn had given him.* 
 
 Riches now procured a chaplain, and instead 
 of opening to True Godliness, whom he was 
 thus made to suspect and discard, he introduc- 
 ed Connferfeit Godliness , which was occasion- 
 ed through his Ignorance, and the foolish coun- 
 sel he had received. Now, this man, as it ap- 
 pears, proved a sad fellow ; for though he was 
 a good scholar, being brought up in a universi- 
 ty, yet his religion consisted merely in strict 
 forms and outward show. There was indeed 
 not one in all his family that hated Trite God' 
 liness more than he : for he made songs of him, 
 and scoffed, jeered, and derided him continu- 
 ally, calling him a mysterious and nonsensical 
 fellow, talking of things above all human reas- 
 on, and above all belief. He also stirred up 
 all the neighbourhood to find fault and quarrel 
 with those who were friends of True Godliness, 
 
 *How important is it that such as are awakened to 
 see their sin and d,inger should not take counsel with 
 flesh and blood. Alas ! not a few are thus ruined for- 
 ever. Let those who feel the remonstrances of con- 
 science, go to some man of God, or holy matron, and 
 ask advice. This may be the Master's last call; if it 
 be refused, we may " suddenly be destroyed, and that 
 without remedy." Ed. 
 
TRUE GODLINESS. 59 
 
 while he affirmed that he himself was properly 
 entitled to that name. Poor Conscience him- 
 self was in some measure deceived and appeas- 
 ed. He saw so much appearance of piety in 
 the order of family worship, and going to meet- 
 ing, and reading the prayer book, that he 
 seemed to think his hopes of his master's refor- 
 mation were now realized. 
 
 Godliness now perceived he was like to have 
 but cool entertainment at this house ; so hav- 
 ing waited at Riches^ gate till his patience was 
 almost exhausted, he began to think of a re- 
 moval, and to travel to some other place : but 
 before he took his final farewell, he was re- 
 solved to speak his mind freely to him, thereby 
 to leave him without excuse ; and therefore ad- 
 dressed him after this manner : 
 
 Godli. Well, Riches, I see now very clearly 
 you did but flatter me when you began to 
 hearken to your poor steward Conscience, rel- 
 ative to my reception into your house ; for it 
 is very plain, you are grown far worse than be- 
 fore, and have blinded his eyes, by entertain- 
 ing another, who calls himself by my name. 
 But before 1 depart, I will show you the great 
 danger you are in, and the cause of it. The 
 truth is, you have such a company of loose, 
 base and deceitful servants, that they will ut- 
 
60 TRAVELS OF 
 
 terly undo you, and bring upon you the eternal 
 ruin of your poor soul, which I designed, by 
 my coming to you, to save, and make happy 
 forever. There was never any who entertain- 
 ed those graceless enemies of God, but were 
 ruined by them at last ; nay, and not only eter- 
 nally in the world to come, but many times 
 outwardly in this world ; therefore I advise and 
 entreat you to get rid of them, and promise I 
 will help you to far better servants in their stead. 
 Can you think it safe for you to keep Pre- 
 sumption in your house, since there is scarcely 
 a more deceitful and dangerous wretch in the 
 world ? How many thousands of poor souls 
 has he destroyed by causing them to presume 
 on the mercy of God, and the death o'i Christ, 
 and yet live in sin, pride, and covctousncss, and 
 in a vile manner hating and contemning me ? 
 Doth not God say, *' It is hard for a rich man 
 to enter into the kingdom of heaven ;" and 
 yet you are persuaded by him to think it is 
 an easy thing. And doth not the Scripture 
 say, " Except your righteousness exceed the 
 righteousness of the scribes and Pharisees, 
 ye shall in no wise enter into the kingdom 
 of God?" Matt. V. 20; and yet he tells 
 you, that by doing a few good deeds, or by 
 giving a little of your abundance to the poor, 
 
TRUE GODLINESS. 61 
 
 your state is safe, whereas, many of the 
 Pharisees, as to acts of charity, exceedingly 
 outdid you : nay, doth not St. Paul say, 
 " Though he gave all his goods to the poor, 
 and his body to be burned, yet without charity 
 (that is to say, true love to God and Godliness) 
 he was nothing ?" 1 Cor. xiii. 3 ; and yet you, 
 though you slight and condemn Godliness, are 
 taught to presume on God's mercy, who hath 
 notwithstanding positively said concerning you 
 and such as you are, " He that made them, 
 will not save them ; and he that formed them, 
 will shew them no favor." Isaiah xxvii. 11. 
 
 As to what Self-love saith, it is abominable. 
 Do you not find the Lord Jesus say, that " Un- 
 less a man deny himself, he cannot be my dis- 
 ciple ?" Matt. xvi. 24. Now, this fellow is 
 one of the rest there meant, even Self-love and 
 Self-righteousness , as well as Sinful-self and 
 Natural-self Sir, you must get rid of them 
 all, or perish forever. 
 
 And then as to Worldly-Wisdom, he is 
 Satan's Attorney-general, that ever gives coun- 
 sel to all that hearken to him against God and 
 Christ, and all revealed religion. He deceives 
 and ruins the souls of men, ridicules all su- 
 pernatural discoveries of God, or revealed re- 
 ligion, and would indeed paganize this land 
 
63 TRAVELS OF 
 
 again. Dolh not Paul say, " The world by 
 wisdom knew not God r" He would have you 
 believe nothing to be a truth or principle of re- 
 ligion, that lies above your own reason ; and 
 therefore he says that there is nothing myste- 
 rious in Christianity; by which he gives the 
 Scripture the lie, that says, "Without contro- 
 versy, great is the mystery of godliness." 
 1 Tim. iii. 16. 
 
 He will not suffer those that hearken to him 
 to believe the Trinity of persons in the sacred 
 Godhead, nor that Christ is the most high God, 
 and yet truly Man in one person, because it 
 lies above man's wisdom or understanding to 
 comprehend it ; nor that sinners can be justi- 
 fied by the active and passive obedience of 
 Christ, though it is positively asserted to be 
 thus by the Spirit of God in his word. 
 
 This Wurldly- Wisdom and Sir Human- 
 Reason taught the Greeks (in the apostles' 
 time) to contemn the preaching of Christ 
 crucified, and salvation by him, as a foolish no- 
 tion or idle dream, and so they stiive to per- 
 suade people to think now, and thus to tram- 
 ple the chief principles of the Christian faith 
 under their feet. 
 
 Is it not evident that there are many earth- 
 ly things, or things in nature, which no man 
 
TRUE GODLINESS. 63 
 
 can comprehend, nor give a reason for ; and 
 is it surprising then, that the mysteries of the 
 gospel, or the deep things of God, are above 
 human reason to conceive, so as fully to com- 
 prehend them ? 
 
 Yet, though these mysteries are above hu- 
 man reason, it is not against reason to believe 
 them. Is it not reasonable that men believe 
 what the God of Truth affirms ? These scorn- 
 ers would not have you "sell all you have, and 
 give it to the poor ;" yet you know the Lord 
 Jesus Christ gave that counsel to a rich man; 
 and if you do not part with all in your love and 
 affection, and actually when God calls for it, 
 you can be no true Christian, because you do 
 not love God with all your heart, nor above 
 your gold and silver, or earthly riches. 
 
 Moreover, if you will not choose to become a 
 fool in the esteem of carnal men, you can nev- 
 er be truly wise. See 1 Cor. iii. 18, " If any 
 man among you seemeth to be wise in this 
 world, let him become a fool that he may be 
 wise." Let worldly wise men account you a 
 fool ; if you are spiritually wise, wise unto sal- 
 vation, it matters 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 ?" 
 
64 TRAVELS OF 
 
 Your servant Unbelief is a wicked, devour- 
 ing monster, that hath sent millions to hell, by 
 hindering them from believing what God hath 
 said in his word. He will not suffer you to be- 
 lieve nor give credit to that word, *' If any man 
 love the world, the love of the Father is not 
 in him," 1 John ii. 15 ; nor to that word, " Ex* 
 cept a man be born again, he cannot see the 
 kingdom of God," John iii. 3 ; and " he that be- 
 lieveth not shall be damned," Mark xvi. 16; 
 and many like awakening sentences. And 
 thus he teaches you to make God a liar ; for he 
 hath said. You shall, without tfue faith, perish 
 in your sins : but Unbelief says. Ye shall be 
 saved, though ye live in your sins. 
 
 As to what Ignorance says, That you may 
 purchase or merit peace of conscience by giv- 
 ing more liberally to the poor ; and that you 
 may also make you friends of the mammon of 
 unrighteousness ; he would make you think, 
 that God and Jesus Christ will in that way 
 become your friends, and save your soul when 
 you die. 
 
 Sir, If you gave all your goods to feed the 
 poor, (which you are far from doing,) yet you 
 would be miserable ; nothing that you can do 
 can change your state, or procure God's ac- 
 ceptance of your person ; no, you must obtain 
 
TRUE GODLINESS. 65 
 
 union with Christ, and receive me, or perish 
 in your sins forever. 
 
 If money could 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 man 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," though you give much to the poor. 
 As the young man, who was very rich, wanted 
 one thing, so do you ; that is, true faith and an 
 interest in Christ. ** You must be born again, 
 or you cannot enter into the kingdom of heav- 
 en ;" and that you can never be, until you re- 
 ceive the Holy Spirit, and let in True Godli- 
 ness. Whosoever receives me, receives the 
 Spirit and true and right principles ; such as 
 these, that " all your own righteousness is as 
 fihhy rags ;" and that all works before grace, 
 are dead works, and profit men nothing. More- 
 over, That Christ's righteousness, exclusive of 
 all inherent righteousness, alone justifies a be- 
 lieving sinner. 
 
 As concerning Pride, whom you entertain, 
 as a sweet and beloved friend, he hath been 
 the ruin of many souls ; nay, and not only 
 F 
 
66 TRAVELS OF 
 
 men, but angels also ; for it is thought he wa® 
 the principal one who wrought their de- 
 struction, and from heaven cast them down to 
 hell, and of angels of light, made them devils. 
 But, sir, remember that word, "Pride goes 
 before destruction, and a haughty spirit before 
 a fall." What became of the great king of 
 Babylon, Nebuchadnezzar, for entertaining 
 this fellow? Was it not PnV/e that brought 
 him down, and turned him a grazing, to eat 
 grass like oxen ? Dan. iv. 33. Moreover, what 
 became of Herod the Great, who was fond of 
 This companion? Did he not bring God's 
 Sieavy wrath upon him in such a fearful man- 
 ner, that a blessed angel was sent to smite 
 him with death immediately, and he was 
 eaten of worms ? Acts xii. 23. Have you not 
 read, that " the day cometh which shall burn 
 as an oven, and all the proud, and all that do 
 wickedly, shall be as stubble ?" Hos. iv. L 
 This haughty Pride is one of those seven 
 things, as Solomon shows, which God hates, 
 Prov. vi. 16. H you will not, O Riches, be 
 persuaded from all I have said, to turn him 
 out of your house, even take what will follow. 
 Vain-Hope, I know, is one that hath kept 
 up your spirits, and spoken peace to you all 
 along ; but he will leave you like a false-heart- 
 
TRUE GODLINESS. hi 
 
 ed and treacherous friend, when you come 
 into distress. You hope to be saved, (and so 
 did many thousands that are now in outer 
 darkness;) but alas ! v.'hat ground have you 
 to build your hope upon ? *' The hypocrite's 
 hope shall perish ; whose hope shall be cut off, 
 and whose trust shall be as a spider's web," 
 Job xviii. 13, 14. i Ah! sir, what will your 
 hope avail you, though you have gained the 
 world, when God taketh away your soul ? Job 
 xxvii. 8. 
 
 And lastly, as to your chosen friend Covet- 
 ousness, he is made up of idolatry ; and what 
 can be more detestable to the Lord ? He is in- 
 deed the ringleader to almost all manner of 
 wickedness; nay, there is scarcely a viler and 
 more abominable wretch breathing on earth, 
 therefore, justly called, '- the root of all evil," 
 1 Tim. vi. 10. He hath taught many to play 
 the thief, some to commit treason, and others 
 to murder innocents for their inheritance ; he 
 is guilty of bribery, usury, extortion and op- 
 pression : it was he that made poor Achan lose 
 his life ; he also contrived the death of Naboth 
 and his sons ; and, more than all, he tempted 
 Judas to sell, and basely to betray my dear 
 Lord and Master Jesus Christ, for thirty pieces 
 *>f silver. Do not blame me, therefore, if I 
 
b» TRAVELS OF 
 
 bear so hard against him, especially, as I can 
 seldom get one foot into any rich man's house 
 through his means. It is he and his compan- 
 ions who keep me out. He hath, through his 
 hard heartedness, almost famished all the poor, 
 both in city and country ; and hath also of late 
 very near betrayed my whole interest that I 
 have in the world, into the enemy's hands : he 
 hath also grievously corrupted many who pro- 
 fess kindness to me, by encumbering their 
 minds with the affairs of this life. When they 
 should be hearing 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 ex- 
 posed 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 have been incapacitated 
 to preach the gospel as they ought to preach it ; 
 nor can they get such helps as are necessary, 
 and all because of him. Nay, he hath almost 
 undone every nation, by corrupting the law, 
 and subverting justice, causing judges to judge 
 for reward, and lawyers to plead more for fees 
 than for equity ; and hath spoiled commerce, 
 for he hath monopolized trades and commodi- 
 ties, so that many men have been undone by 
 
TRUE GODLINESS. 0\f 
 
 him. Sir, I cannot reckon up all his horrible 
 crimes ; and is this he you so dearly love ? And 
 must 1 be slighted and disregarded by you 
 through the love you bear to him? Alas ! Sir, 
 he will bring your soul, if you follow him, to 
 destruction. Pray, what became of Ananias 
 and Sapphira, whom he forced to tell a lie to 
 the Holy Ghost? Acts v. 1—4./ Who was it 
 that caused the young man in the gospel to fall 
 short of heaven, and to go away from Jesus 
 Christ very sorrowful ; and Demas to turn apos- 
 tate, and embrace this evil world ? Was it not 
 Covetousness ?' Ah ! Sir, take heed of this mis- 
 creant ; for though some wicked ones of the 
 earth may bless you, yet he will cause God to 
 hate you. See what David saith, '* The wick- 
 ed boastelh of his heart's desire, and blesseth 
 the covetous, whom the Lord abhorreth." Psl. 
 X. 3. Consider these things, and be persuaded 
 to put away all these deceitful companions, 
 which you have so long nourished in your 
 house. Oh ! that you would now at last, be- 
 fore 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 ! W^hat do you say. Riches ? 
 Riches. Do you think I shall entertain you^ 
 and by so doing not only lose all my great honor 
 
70 TRAVELS OF 
 
 and credit amongst men, but be impoverished 
 by your continual requisitions for what you 
 call charitable uses ? 
 
 Godli. Is not that honour that comes from 
 God better than all the vain honour poor mor- 
 tals can give you ? You have, besides, a no- 
 ble example to follow in this case : remember 
 Moses; he was not of your mind. Some rich 
 and noble men have, for my sake, denied them- 
 selves all the glory of this world, and account- 
 ed the reproaches of Christ greater riches than 
 all earthly honours and sinful pleasures which 
 are but for a season. 
 
 Riches. If others were such fools as thus to 
 disgrace themselves, what is that to me ? 
 
 Godli. Sir, I perceive your condition is 
 miserable, for you seem to be hardened ; and 
 whilst you have had gracious means afforded 
 you, to bring you to repentance, you are grown 
 worse and worse : however, let me tell you, if 
 you die before you have embraced and receiv- 
 ed me into your house, you will perish in your 
 sins, and hell will be your portion forever. 
 Those Vvho reject me, reject God and Jesus 
 Christ also ; and to tell you the truth, all this 
 dme I have been at your door, the Lord Jesus 
 bath stood waiting likewise. 
 
TRUE GODLINESS. 71 
 
 Riches. Leave your canting. Do you be- 
 gin to threaten me ? am I not my own master 1 
 would you lord it over me ? I perceive what 
 you aim at; you would have me entertain you, 
 that so your poor despised offspring may take 
 advantage of me. I could find in my heart to 
 be revenged on you, and set all the rabble of 
 the town upon you. Sirrah ! I have consider- 
 ed the business, and have had advice what to 
 do from two able counsellors, Dr. SeJf-Love 
 and Sir Worldly- Wisdom. 
 
 Godli. Sir, St. Paul did not take advice of 
 those depraved, degraded counsellors; for he 
 tells us, ** he consulted not with flesh and 
 blood." 
 
 Riches. When will you leave off your prat- 
 ing ? You are called Godliness, but that is 
 not your name : you are, I understand, a fac- 
 tious fellow, and your name is Stubbornness, 
 alias, Singtdarity ; one may know what you are 
 by the many names you go by. Know you, 
 therefore, friend, that 1 have received the 
 True Godliness already, and him will I keep. 
 He is indeed an honourable person, one whom 
 great men love, and is in favour with the prin- 
 ces of the earth : but as for you, 1 see no en- 
 couragement for any one to respect you ; for 
 as most people in all nations speak against you 
 
72 TRAVELS OF 
 
 and hate you, so you would, I know, soon spoil 
 all my joys, and bring nothing but sorrow and 
 fear along with you, I can not so much as 
 make a false statement for my advantage, but 
 you would threaten me with eternal ruin ; nor 
 go to a tavern, and by chance take a glass too 
 much, and let now and then an oath slip, but 
 you would stir up my steward Conscience^ to 
 censure me unmercifully ; but I shall teach 
 him his place. Beside, if I should not give to 
 the poor according to your humour, I should 
 be censured and condemned by you as a wick- 
 ed person ; yea, and most of my habitual de- 
 sires you would call hurtful lusts, and say they 
 must be mortified, and that my greatest favour- 
 ite must not be spared. I perceive what a fool 
 you would make me ; be gone from my door, 
 or I will call one of my servants, who shall 
 drive you out of the town.* 
 
 * See how the heart, v/hich, softened by sickness,, 
 seems half disposed to cherish pious feeling, but does 
 not resolutely and at all hazards proceed to an entire 
 surrender of the soul to God, grows gradually remiss, 
 then listens readily to the dictates of carnal passion.s, 
 then adopts a convenient xeYigion, and finally becomes 
 malicious towards True Godliness, and commence:; 
 persecutor. /Thus " the last state of that man is worss 
 
 £d. 
 
TRUE GODLINESS. 73 
 
 His anger now rose excessively, and he be- 
 gan violently to thrust Godliness from the door, 
 which no sooner did his chaplain, Mr. Reader, 
 perceive, but he came to his assistance, with 
 cruel rage, being excited by Envy, and ac- 
 cused Godliness in a most wrathful and intem- 
 perate manner, calling him all the vilest names 
 he could devise, enough to make any ignorant 
 and unthinking man conclude True Godliness 
 was a hateful companion, and before all things 
 to be avoided and discountenanced. Mr. Read- 
 er also warmly challenged Godliness to dispute 
 with him, and boisterously urged that text, 
 *• Be not righteous over much, neither make 
 thyself over wise; why shouldest thou destroy 
 thyself?" Eccl. vii. 16. He thought with this 
 one weapon to have knocked Godliness down, 
 and to have foiled him completely. 
 
 But he soon answered that no man could be 
 truly righteous over much, nor have too much 
 of that pure wisdom that is from above ; but 
 that a man might, under pretence of righteous- 
 ness, do more than God required of him, and 
 so be righteous over much, (as the papists and 
 others are,) and thereby destroy himself, since 
 will-worship (or deeds performed as religious 
 service, which were not commanded in Scrip- 
 G 
 
74 TRAVELS OF TRUE GODLINESS. 
 
 ture,) was abominable to God ; and that a man 
 also might be over wise in his own conceit. 
 
 This reasonable and scriptural answer end- 
 ed the dispute. Riches perceiving his chap- 
 lain to be worsted, disliked True Godliness the 
 more, and raised all the rabble of the town 
 upon him ; among which were Pride, Igno- 
 rance^ Wilfid, Hate Good, Outside, Riot, 
 Wasteful, Hard Heart, Giddy -Head, Pich- 
 ThanJc, Rob-Saint, and other ill-bred fellows. 
 Moreover he affirmed, if he were not gone soon, 
 he would send for the constables. Oppression 
 and Cruelty, to put him where he should be 
 safe. Upon which, Godliness was forced to get 
 away and hide himself, or else he had been 
 cruelly beaten, or basely put to death : but 
 he, being out of their reach, by the providence 
 of God escaped without injury.* 
 
 Godliness being thus forced to leave Riches' 
 door. Vice and Ungodliness took the full pos- 
 session of his house, and Godliness went on 
 his way, grieved to see how he had hitherto 
 been slighted and abused. 
 
 /* Persecution may drive religion to temporary ob- 
 scurity, but true religion cannot be bound by oppres- 
 sion and cruelty, much less destroyed by the hosts of 
 evil men. It has always " escaped without injury" and 
 presented itself again elsewhere in all its integrity, 
 beauty and benevolence. / Ed. 
 
CHAPTER V. 
 
 €rodUness, in his Travels, came to a Cottage^ 
 where dwelt Poverty, ivith whom he earnestly de- 
 sired to make his Abode, hut ivas denied. 
 
 Godliness, finding how basely he had been 
 rejected by Riches, and that he could not, with 
 the strongest arguments and motives imagina- 
 ble, get entertainment with him, travelled farth- 
 er ; and at last chanced to come to a small 
 village, at the farthest end of which, near the 
 common, he espied a little cottage. It was a 
 poor old ruinous building, propped up, as if it 
 was ready to fall. Into the broken windows 
 were stuffed some old clothes to keep out the 
 cold. Weeds filled the little yard before the 
 door, the decayed fence no longer serving to 
 protect the enclosure. The whole aspect was 
 that of improvidence and vice, and seemed to 
 present but an unwelcome lodging to the noble 
 traveller. But, however, remembering what 
 his blessed Lord and Master said, " the poor 
 receive the gospel," Godliness resolved to go 
 thither, for he "is no respecter of persons." 
 
76 TRAVELS OF 
 
 He is as willing to be a 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 cot- 
 tage as in a palace. Being come up to the 
 door, he understood the man's name who dwelt 
 there was Poverty. Now Godliness knocked 
 five or six times before he had any answer : but 
 at last, being between sleeping and waking-, 
 Poverty asked, (though very faintly,) Who is 
 there 1 Who is at the door ? 
 
 Godli. A friend ; my name is True Godli" 
 ness. 
 
 Prov. Ah ! 1 have heard of your name, yet 
 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 
 have heard that many thousands, through your 
 means, have lost their lives as well as their es- 
 tates. And though I have not much to lose, 
 yet my life is as dear to me as any man's. 
 
 Godli. I will do thee no wrong, my friend, 
 but contrary-wise ; if you open the door and 
 kindly entertain me, you shall find me the best 
 friend that ever you met with. 
 
 Prov. You speak well ; but what is it you 
 will do for me ? Have you any money to im- 
 part, to procure food for my family, or cloth- 
 ing for my almost naked children ? 
 
fm-rrty itsked, 'Who 7,s f^here:''' i Frtcrui ; 
 
 my ncuiie is Triu; O'o(lit.n^.^s. 
 
 -BoSTOif. X3ncox:n&bd:m:ai<x>s. 
 
TRUE GODLINESS. 77 
 
 Godli. I cannot at present assure thee of 
 worldly good things. I do not proffer men 
 money, or hire them to open their doors to me. 
 If I am not freely and heartily received, I will 
 not enter at all. Friend, I do not trade in gold 
 and silver ; but this I will promise, upon the 
 word of Christ himself, that if thou wilt kindly 
 let me in, whatsoever good thing the Lord sees 
 thou dost need, thou shalt have it. "Seek 
 first the kingdom of God and his righteousness, 
 and all these things shall be added unto you." 
 Matt. vi. 33. You complain of want ; come, 
 open to me : remember that word, " They that 
 fear the Lord shall not want any good thing?" 
 Psl. xxxiv. 10. '' The Lord will give grace and 
 glory, and no good thing will he withhold from 
 them that walk uprightly." Psl. Ixxxiv. IL 
 What dost thou say, Poverty 1 
 
 Pov. I am in a very low condition : what 
 you mean I cannot tell ; but this I know, my 
 head and heart are filled about other things. 
 Alas ! what can you think to meet with, or 
 expect from me ? Do you not see what a num- 
 ber of poor, hungry, ragged children I have? 
 It is enough for me to get bread for them : I 
 must leave the things of which you speak to 
 my superiors ; I mean such who have more 
 
78 TRAVELS OP 
 
 time to mind them, and are better learned. I 
 cannot tell what to say to you. 
 
 Truly, we poor folks in the country think it 
 is godliness enough for us to bear an honest 
 mind, and pay truly for what we have, and go 
 to church now and then, to hear some good 
 prayers, and to say the Creed, the Ten Com- 
 mandments, and the Lord's Prayer, sometimes 
 at home, when we come from work, if we don't 
 chance to fall asleep first ; but if I thought it 
 would be for my profit, I would open to you 
 immediately. 
 
 Godli. I will assure thee, Poverty ^ it will be 
 infinitely for thy advantage ; hast thou not 
 read — 
 
 Pov. I can't read. Sir. 
 
 Godli. Well, have you not heard then, that 
 " Godliness is profitable unto all things, having 
 the promise of the life that now is, and of that 
 which is to come," 1 Tim. iv. 8— and that 
 "Godliness with contentment is great gain r" 
 Now, because I see you are weak, I will tell 
 you of some of those great blessings you will 
 gain, if you receive me in truth. Wheresoever 
 I come I bring reconciliation with God, pardon 
 of sin, peace of conscience, and joy in the Holy 
 Ghost ; I teach men to be diligent and frugal, 
 and so help them to a decent competency ; 
 
TRUE GODLINESS. 79 
 
 nay, I raise men to honour too. I will make 
 thee a son of God, an heir of heaven, and at 
 last set a crown of endless glory on thy head. 
 What dost thou say. Poverty ? 
 
 Pov. I had rather have better clothes, and 
 good provisions, and a better habitation ; these 
 things suit my present necessity ; but as touch- 
 ing those things you talk of, I do not well un- 
 derstand what they are. Besides, what work 
 will you set me about ? I cannot endure hard 
 labour. 
 
 Godli. But stay. Poverty^ what kind of fel- 
 lows are those you have in your house ? 
 
 Pov. What is that to you ? why do you not 
 answer my questions ? 
 
 Godli. Why then I will tell you ; repent of 
 every sin ; believe in Christ; take time for sol- 
 emn meditation ; fervently read the Holy Bi- 
 ble ; and every Lord's-day, with great reve- 
 rence and seriousness, hear God's blessed word, 
 and pray at least twice a day ; and with a sacred 
 reference to the importance of time, and claims 
 of relations, be more laborious in your trade 
 and worldly business. This, however, can- 
 not be done, unless you put away that horde 
 of loose fellows which I perceive infests your 
 house. 
 
80 TRAVELS OF ' 
 
 Poverty had, it seems, divers base and lazjr 
 companions, who were all grand enemies to 
 True Godliness ; their names were Unbelief , 
 Ignorance^ Idleness, Wasteful, and Fear^Man^ 
 together with some others. His own children, 
 viz. Light-Fingers, Faint'Hcart, and Carp-^ 
 ing'Care, were no better. Now, when he 
 felt disposed to open to Godliness, these hin- 
 dered him.* 
 
 / First, Sloth and Idleness would not let him 
 ^ rise to call upon God, nor take pains to pull up 
 the briars and thorns that grew in his heart ; 
 by which means his field lay barren and un- 
 tilled, nothing growing therein, but what the 
 ground brought forth naturally./' Nay, these 
 made him of such a sluggish temper, and such 
 a lover of rest, that he complained sometimes 
 because he could not go without motion ; nay, 
 he was unwilling to be at the trouble of feed- 
 ing himself; therefore would wish that men 
 might live as trees and plants do. I remem- 
 ber a very wise man told me, " That he hides 
 his hand in his bosom, and it grieveth him to 
 bring it again to his mouth," Prov. xxvi. 15, by 
 
 * Let the poor who read this chapter solemnly con- 
 sider and specially pray against their pecuhar sins and 
 temptations, which though in many respects dissimilar 
 to those of the rich man, are not at all less dangerous. 
 
 Ed. 
 
TRUE GODLINESS. 
 
 81 
 
 the sad influence of these two lazy fellows, 
 Sloth and Idleness. 
 
 Unbelief told him that the things of which 
 Godliness talked were mere fictions ; unseen 
 things, in which there was no reality. But 
 when Poverty questioned the truth of what 
 Unbelief spoke upon this account, and request- 
 ed some explanations, then the wretch told him 
 they were things far out of his reach, and that 
 he had no part or lot in them ; neither could 
 they (if it were possible to obtain them) answer 
 his present necessities. 
 
 Light-Fingers told him, he had been for 
 a long while his best friend ; and if it had not 
 been for him, he had been starved long before 
 now. 
 
 Distrust agreed to the discourse of his thiev- 
 ing brother,* and positively said, if he turned 
 Light-Fingers out of his house, (as he knew 
 he must if Godliness came in,) he would cer- 
 tainly beg from door to door. 
 
 Wasteful told him, that True Godliness, if 
 entertained, would not suffer him to buy so 
 good provisions as he was used to do, on trust, 
 
 * Reader ! art thou poor, and afraid of abandoning 
 some unlawful mode of gain lest you should suffer 
 want ? Remember that it is Distrust which deters yon 
 from reform. " Trust in the Lord, and do good, an(d 
 verily Ihou shall be fed." Ps. xxxvii. 3. £d. 
 
82 TRAVELS OP 
 
 unless he knew he was able to pay for them ; 
 and that he would not suffer him to go any 
 more to merry meetings, and carouse amongst 
 good fellows at the bar-room, nor recreate 
 himself at cards, bowls, nine-pins, and other 
 sports, for money, on holidays ; and that he 
 must be content with such things as he had, 
 and never lose a day's work to gratify the 
 lusts of the flesh, and that also he inust change 
 his company ; which particularly was grievous 
 for Poverty to hear. 
 
 Carping-Care tried to fill his head full of dis- 
 tracting thoughts, that he might not have time 
 to think of God, Christ, nor his own soul, from 
 one week to another. He constantly urged 
 Poverty to make it his great study either to 
 think where to borrow money, and so get more 
 in debt, or else how to pay what he owed, to 
 get out of debt; or how he should obtain em- 
 ployment. By this means he was filled with 
 sad thoughts, not knowing how he should pro- 
 cure food or clothing for the future. 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 fearfully broken 
 his word. 
 
 Faint-Heart and Fear-Man represented to 
 him the danger he would be in upon many 
 
TRUE GODLINESS. S3 
 
 considerations, if True Godliness was enter- 
 tained. 
 
 For, first, they told him how contemptible 
 Godliness was grown, being of very little credit 
 or esteem amongst men by reason of VicCy 
 which was never more popular ; insomuch that 
 Godliness was likely to be driven out of 
 the world. They said to him, Mr. Riches^ who 
 is lord of the manor, hath beat him away from 
 his door, with a perfect hatred ; now, if you 
 entertain him, he will soon hear of it, and so 
 will become your deadly enemy, and will pull 
 down your cottage, or warn you out, or be sure 
 not to let you have a farthing of the poor's- 
 money, nor ever set you to work any more ; 
 and what will become then of your poor wife 
 and children ? Nay, said they, we will tell you 
 more ; do you not hear what cruel edicts have 
 been made against True Godliness 1 And 
 how many of the Protestant churches have 
 been pulled down and utterly demolished? 
 And how he is persecuted almost every where ? 
 A more liberal and pleasing form of religion is 
 now becoming popular, and will in a little time 
 be generally embraced, and they who entertain 
 True Godliness must expect to be reproached 
 and reviled, nay, murdered. Besides, do you 
 not hear that many who have for a long time 
 
84 TRAVELS OF 
 
 entertained him, have lately 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 
 yourself, and have more wit ; you are poor 
 enough already, and this is the way to make 
 yourself more miserable. If Riches will not 
 entertain him, who hath many advantages to 
 relieve and help himself in distressing times, 
 and sad exigencies, over what you have, or can 
 promise yourself, there is no ground of encour- 
 agement for you to open to him.* 
 
 Upon this. Poverty resolved not to let True 
 Godliness have a lodging in his house, but rath- 
 er, to put stronger bolts and bars on his door. 
 Godliness having waited to hear what these 
 enemies of his would say, and perceiving they 
 had now done, he broke silence, and began to 
 speak after this manner. 
 
 Godli. Well, Poverty, T expected but little 
 less from you, when I perceived you were re- 
 solved to hearken to those graceless compan- 
 ions and wicked children, for they would do 
 their worst to keep me out ; but I shall now, 
 however, to undeceive you, answer them all. 
 
 *The obstacles which hinderthe poor from embrac- 
 ing religion are here strongly portrayed. How true is 
 that scripture, Prov. x. 15, '' The destruction of the 
 poor is their poverty." Ed, 
 
TRUE GODLINESS. 85 
 
 As to those indolent companions, Sloth and 
 Idleness, who would not wish you to labour for 
 the good either of body or soul, they have in 
 part brought you into this poor and miserable 
 condition. How many have they brought to 
 beg their bread from door to door ! How many 
 have they stirred up to rob, steal, and commit 
 horrible murders, to uphold them in their loose, 
 lazy, and ungodly lives ; by which means they 
 have brought, and daily do bring, a number of 
 men and women to the gallows. But the great- 
 est mischief they do, is to the souls of men ; 
 for they cast thousands into such a deep sleep, 
 that they will never awake till they lift up their 
 eyes in hell. They will not suffer them to la- 
 bour to find out their danger, till it is too late ; 
 and others, when they do perceive their woful 
 condition, are hindered by them from endeav- 
 ouring timely, and in a right manner, 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 
 abominable wickedness. It is the idle soul 
 that suffers hunger, who shall beg at harvest, 
 and have nothing ; though there is bread 
 enough and to spare in God's house, yet they 
 will not suffer you to seek for it ; but cause 
 
86 TRAVELS OF 
 
 you to cry, " Yet a little sleep, yet a little 
 slumber, yet a little folding of the hands to 
 sleep," Prov. xxiv. 33. Is it not sad, notwith- 
 standing your case is so unspeakably urgent, 
 you cannot through Sloth and Idleness rise up 1 
 You are just ready to drop into ruin, and yet 
 will not endeavour to deliver your own soul. O 
 remember that word ! " Take the slothful 
 and unprofitable servant, and bind him hand 
 and foot, and cast him into outer darkness ; 
 there shall be weeping and gnashing of teeth," 
 Matt. XXV. 30. And then. 
 
 As to Li^ht-Jingers, 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. vi. 10. 
 
 Wasteful^ his brother, is almost as bad as 
 he. It was this vain fellow that brought the 
 poor prodigal to eat husks with the swine, 
 Luke XV. It is he who not only causes you to 
 waste, and foolishly spend your money, but 
 also your precious time, which should be im- 
 proved for the good of your perishing soul. 
 Poverty, can it do you any harm to be taught 
 to become a better husband, and not to con- 
 sume the little you sometimes get, amongst 
 riotous company, which might be a great com- 
 fort to your poor wife and children ? Let me 
 
TRUE GODLINESS. 87 
 
 now appeal to my neighbour Morality, wheth- 
 er there is any ground for you to refuse to en- 
 tertain me, because I teach you to be content 
 with mean things, hard fare, and put you upon 
 severe labour, and tell you not to run into debt, 
 unless you know how to pay. 
 
 Ignorance is a murderer, and hath destroyed 
 millions of souls : though there was a time in- 
 deed when God seemed to wink at him, Acts 
 xvii. 30, that is, did not lay (as it were) his 
 hands immediately upon him ; he now is left 
 altogether inexcusable, because God hath of- 
 forded you a sufficiency of light, to bring you 
 to the true knowledge of salvation, the necessi- 
 ty of faith and true godliness, if you would es- 
 cape the damnation of hell. 
 
 1 found Unbelief {he other day with Riches, 
 and indeed I can come to no one's door, but I 
 find him within. He affirms, that all my prom- 
 ises are fictions ; being unseen things, they 
 have no reality in them, or things to which you 
 can never attain ; and if you could, yet they 
 could not answer your present necessities. If 
 you would give credit to such a notorious liar, 
 murderer, and blasphemer, who certainly, in 
 a sly and treacherous manner, seeks to stab 
 you at the heart, who can help it 1 Are Christ's 
 promises of grace and peace here, and glory 
 
Ob TRAVELS OF 
 
 hereafter, fictions, because not seen with ex* 
 ternal eyes ? He will tell you also, ere long, if 
 you will believe him, that there is no God nor 
 Devil, Heaven nor Hell, because not visibly 
 seen with eyes ; he may suggest the one to you, 
 as well as the other. Come, Poverty, thous- 
 ands 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 
 isl" And why may not you obtain these glo- 
 rious 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 un- 
 derstood them, and experienced the sweetness 
 of them, and shall through eternity. And then, 
 lastly, have you no need of those good things^ 
 of mine, because they may not so directly an- 
 swer your outward necessity ? Are not the 
 necessities of your soul more to be minded than 
 to get store of meat, drink, clothes, silver, and 
 gold ? What are all these things to the love 
 and favour of God, an interest in Christ, and 
 a right to the kingdom of heaven ? How soon, 
 
TRUE GODLINESS. b9 
 
 alas! may your life begone, and what good 
 will these things do you then ? Do you not 
 see they perish in the using? And as they 
 are corruptible, so likewise they can never 
 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 or silver enrich it ? Or the rarest 
 worldly daintres feed it? Or wine cheer it? 
 No, Poverty : if thou hadst the things of this 
 world in abundance, yet till thou lettest me 
 in, and raakest me thy chief companion, thy 
 soul will be miserable. What is it to have 
 plenty of all good things, and no God, no Christ, 
 no pardon, no peace, but contrary-wise, the 
 curse of God, horror of conscience, and ruin 
 at last ? Thou wilt. Poverty, become more 
 happy if thou dost open thy door to me, and thou 
 and I dwell together, than the proudest mon* 
 arch of the earth; thy comforts, inward peace, 
 and joy, will excel theirs, and thy riches be 
 more abundant in quantity, besides the rare 
 and excellent quality of them; nay„and thy 
 glory will be far more transcendent : and be- 
 sides, it will abide with thee to all eternity. 
 As touching Carping-Care, he hath almost 
 broken thy heart already : he will not let thee 
 sleep at night : but by telling thee of thy wants 
 H 
 
% TRAVELS OF 
 
 necessities, sadly disturbs thy mind, thoiigb 
 he never gave thee a farthing; and why 
 shouldst thou hearken to him any longer ? He 
 is thy utter enemy as well as mine. Turn him 
 away, and Christ will care for you. 
 
 He has depressed thy spirits, weakened thy 
 body, and marred thy senses, especially the 
 spiritual senses of thy soul : so that thou canst 
 not think one serious thought all the day. 
 Nay, when Sloth and Idleness will even let 
 thee go to hear God's word, he follows thee 
 thither too : and so confounds thy mind with 
 wandering thoughts, that devotion is spoiled, 
 and you profit nothing; therefore, I beseech you^ 
 thrust him out. 
 
 Distrust, that faithless fellow, sets on this 
 base Carping-Care, to perplex thy mind. And 
 this is not all ; he tells thee if thou turnest 
 Light-Fingers out of doors, thou wilt certain- 
 ly go a begging. Come, Poverty, they are a 
 pack of lying enemies, set on by their great 
 master Apollyon, to bring thee to shame. 
 What ! can there be no way to live, but by 
 breaking* God's commandment, " Thou shall 
 not steal." Is not he a wretch that shall call 
 in question the care and faithfulness of God, 
 whose promises are to feed and clothe thee, 
 and to supply all thy necessities in the way 
 
TRUE GODLINESS. 91 
 
 of thy duty, so that thou shalt '' want no good 
 thing," (as I stated before,) though thou pos- 
 sibly mayest think that good for thee, which 
 God knows is not? Isa. xl. 11. Psal. xxxiv. 
 9, 10. 
 
 In the last place, let me speak a few words 
 to those cowardly fellows, Faint-Heart and 
 Fear-Man. Isa. li. 12. They would have you 
 fear man more than God ; and yet I am ready 
 to believe some of their words take as much 
 place upon your heart as any thing you heard 
 from the other. 
 
 They say I am grown here of late very con- 
 temptible, and am of very little esteem or cred- 
 it amongst men, Isa. liii. 3, and that I shall ere 
 long be constrained to fly into a corner to hide 
 myself. 
 To this I answer, I never had much esteem 
 amongst great men ; nay, in every age of the 
 world very few of such have given credit to 
 me : and now being come almost to the end 
 of my travels into the last and worst age, I ex- 
 pect no other usage. How should I have 
 many to admire ami fall in love with me, when 
 the Bible positively says, " All the world won- 
 dered after the beast," Rev. xiii. 3, that is, 
 they were in love with, and admired Counter- 
 
92 TRAVELS OF 
 
 feit Godliness 1 I marvel not at it, because 
 the false prophets have ever been more readily 
 embraced than the true, and their words gen- 
 erally believed. " If another comes in his own 
 name," (saith Jesus Christ) " him you will re- 
 ceive." The reason is easily discerned : be- 
 cause they soothe the people in their sins, 
 1 Kings xxii. 13, 22. Do you not see how 
 Counterfeit Godliness gives liberty to men to 
 please their sensual lusts, teaching an easier 
 way to Heaven than I ever did or can 1 for 
 I always taught, as at this day, the doctrine of 
 self-denial, Mark viii. 34, the necessity of 
 faith in Christ, regeneration, and mortificatioia 
 of sin, &/C. John iii. 5. 
 
 They say, I shall ere long be forced to fly 
 into some corner ; if it should chance so to 
 come to pass, wo be to you ; and indeed you 
 had the more need with all speed to receive 
 me into your house, lest if I retire you find 
 me not, and so perish in your sins, John viii. 22. 
 
 Again, What though Riches hath rejected 
 me, he never had much kindness for me, but 
 was generally my enemy ; «nd 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 how much better to possess him 
 
TRUE GODLINESS. 93 
 
 for a friend, than any prince upon the earth. 
 *'When my father and mother forsake me," 
 saith David, " the Lord will take me up." 
 Have you not read of that poor man whom the 
 Pharisees excommunicated for cleaving to me, 
 and how the Lord Jesus graciously received 
 him 1 John ix. 35. Come, Poverty, do not 
 fear the worst that men can do. God will 
 help ycu, and he is above all ; and it will be 
 but a little while before that word shall be 
 made good, " Your brethren that hated you, 
 and cast you out for my name's sake, said, Let 
 the Lord be glorified ; but he will appear to 
 your joy, and they shall be ashamed," Isa. Ixvi. 
 5. Alas ! my friend, the time is at hand when 
 all will be undone, and be forced to cry out. 
 Wo, wo, wo, that ever we were born ! except 
 those who make me the joy and delight of 
 their hearts. Say to the righteous, " it shall 
 be well with him ; wo to the wicked, it shall 
 be ill with him," Isa. iii. 10. 
 
 As to what Fear-Man affirms that many 
 who heretofore entertained me have lately 
 driven me away, it is sad indeed, to see any 
 leave me in my adversity ; but they were false 
 friends, and let them go, John vi. QQ ; but do 
 thou but kindly embrace me, and I will keep 
 thee from falling ; nay, thou shalt find me 
 
94 TRAVELS OF 
 
 a sure refuge and defence to thee in the day 
 of distress, Psal. ix. 9. Yea, and I will store 
 thee with such good things as the rich have 
 not. I am resolved to feast thy soul continu- 
 ally, and never leave thee nor forsake thee. 
 Isa. XXV. 6. Come, thou and I shall live 
 most happily together, notwithstanding thou 
 art poor, if we can but get my dear friend 
 Content to dwell with us, 1 Tim. vi. 6. What 
 dost thou say. Poverty 1 Shall I find ad- 
 mittance 1 
 
 Notwithstanding all that Godliness could 
 say, Poverty -womX^ not give way to him, but 
 began to give him reviling words, saying, he 
 was born a gentleman, though he was now 
 so poor ; and that he would not suffer such 
 tumults at his door ; for it seems while Godli- 
 ness was praying and pressing for entertain- 
 ment, one Persecution, the offspring of Adam's 
 eldest son Cain, Gen. iv. 8, had collected some 
 wicked fellows together, to drive Godliness 
 away from Poverty's door. Thus by the op- 
 position within doors and without Godliness 
 found no lodging there ; and at last had to de- 
 part, though he escaped not without many 
 bitter threatenings and blasphemous words. 
 
 Now, one reason why neither Riches nor 
 Poverty would receive True Godliness was, 
 
TRUE GODLINESS. 95 
 
 because Consideration dwelt with neither of 
 them, who being a grave counsellor, might pos- 
 sibly have given them better advice, than to 
 deny entertainment to so estimable a friend. 
 Godliness, after this, began to be at a stand 
 which way to travel next; but hearing of Youth^ 
 who lived not far off, he resolved to see whether 
 he might not get a dwelling with him, becaus<5 
 he was one that his commission particularly 
 directed him to visit. 
 
CHAPTER VI. 
 
 Godliness applies to Youth, who pleads various 
 Excuses, and at last utterly declines receiving 
 him at present. 
 
 Not discouraged with the. mal-treatment from 
 which he has just escaped, Godliness hastens 
 to Youth, whom he finds enjoying himself in 
 the shade of a beautiful grove, attended by his 
 companions. 
 
 With difficulty could he obtain any notice ; 
 and when he did, Youth looked on him with 
 some rudeness, and inquired, with visible re- 
 sentment at the intrusion, who he was. 
 
 GodlL Your true friend and well wisher, 
 Godliness. I have come to offer my company 
 and services, and am ready not only to teach 
 you how best to enjoy this present life, but the 
 only method of escaping the awful evils of the 
 world to come. 
 
 Youth. Dear Sir, I am not so ignorant of 
 the sources of delight as to need your counsel j 
 
TRAVELS OF TRUE GODLINESS. 97 
 
 and as to the future dangers, of which you 
 speak, I mean to guard against them. And 
 beside, do you think me a wicked reprobate ? 
 1 mean to injure no one in my gaiety. My 
 character is without a spot, I assure you. Go 
 to old cruel misers, and to thieves, and such 
 wicked persons, and reform them ; as for me, 
 1 have no need of you, Mr. Godliness, at 
 present. 
 
 GodlL Aye, Sir, but you need my Master's 
 righteousness. Rev. iii. 17, 18, and also a part 
 in his kingdom ; and these are but a part of 
 those glorious commodities I have to bestow 
 upon you, if you will follow my instruc- 
 tions. 
 
 Youth. Aye, there it is ; I perceive I must 
 entertain you, if I would have them ; but 1 tell 
 you plainly, though my purpose is to hearken 
 to your words at a proper time, yet just now 
 your company does not suit my age. Sir, you 
 will spoil all my pleasures, if I now receive 
 you. You will cause me also to abandon these 
 dear friends and companions who rejoice my 
 heart by their friendship and delightful so- 
 ciety. 
 
 Now, those whom Youth called his friends 
 were Pride, Wanton, Vain-Glory, Love-Lust, 
 I 
 
9S TRAVELS OF 
 
 Amhiiion, Gay-Clothes^ Gamester^ Please- 
 Friend, Time-Server, Scornful, Hate-Good^ 
 and Scoffer* 
 
 Godli. Young man, believe me, those pleas- 
 ures and delights upon which your heart is so 
 much set are very hateful to God, and also 
 abase your noble soul, which is of a sublime 
 extraction. Farthermore, hear Solomon, "Re- 
 joice, O young man, in the days of thy youth, 
 and walk in the ways of thy heart, and in the 
 sight of thine eyes. But know, that for all 
 these things, God will bring thee into judg- 
 ment." O, my young friend, you will in- 
 deed pay dear at last for all your sensual 
 pleasures. 
 
 Yovth. But for all you say, Solomon made 
 trial of all the delights of the children of men 
 before he condemned them, and so wiM I too, 
 as far as I can. 
 
 Godli. It is true, Solomon did so ; and 
 doth he not, by the sad experience he had of 
 them, tell you, "All was vanity and vexation 
 
 * Though every youth is not influenced by all these 
 lusts and temptations, yet let no reader be satisfied be- 
 cause he is divested of a part, if he be conscious of 
 cherishing any. ' One leak will sink a ship, and one 
 habitual sin will destroy the soul, i Ed, 
 
TRUE GODLINESS. 99 
 
 of spirit?"* Come, son, you had better bet- 
 ter believe the poison in the cup is deadly, than 
 taste of it. 
 
 Youth. Sir, pray speak no more ; I have 
 not yet sowed all my wild oats; let me alone. 
 In due time I shall send for you. 
 
 Godli. Let me rather persuade you to re- 
 member that " he that soweth to the flesh, 
 shall of the flesh reap corruption." Gal. vi. S. 
 You will consult your best interests by sowing 
 to the spirit. And now I will foretell you 
 what kind of crop you will have at harvest by 
 sowing to the flesh. 
 
 Youth. Why, Sir, what crop shall I reap ? 
 
 Godli. You are likely, in the first place, to 
 reap in this world disappointment and regret, 
 as the fruit of your folly and irreligion. 
 
 * Solomon never deliberately chose to discard religion, 
 and indulge iniquity ; and is therefore no authority for 
 the decision which Youth makes. It is remarkable 
 that no sin is recorded of Solomon till after he gave ev- 
 idence of true piety. His sins therefore arose from great 
 infirmity and temptation. Youth should remember that 
 a sin called small by the world, is greater before God, 
 when deliberately committed, than a more scandalous 
 offence to which there was great provocation, and 
 which is sincerely lamented. Ed. 
 
100 TRAVELS OF 
 
 Secondly, you will reap infamy and reproach; 
 for *'sin is the shame of any people." Prov. 
 xiv. 34. And it will be a wonder if you do 
 not reap want and beggary too in the end. 
 
 Thirdly, you will reap a crop of horrible 
 and unsupportable guilt, Prov. xviii. 14, by 
 which means your conscience will so torment 
 you, that you will not be able to endure it, un- 
 less you go on in this ungodly course so long 
 that it shall become seared as with a hot iron, 
 and then you will reap foul and detestable 
 pollution ; yea, such corruption that will cause 
 God to loathe your soul. 
 
 Fourthly, you will reap all the fearful plagues 
 and curses that are in the book of God pro- 
 nounced against wicked and presumptuous 
 sinners, Deut. xxix. 19,20,21. 
 
 And lastly, at the great and terrible day of 
 judgment, you will reap a full crop of God's 
 eternal wrath and vengeance ; the dread ret- 
 ribution of endless torments. Matt. xxv. 41. 
 Now, if, with all these things before you;* you 
 
 * The young man, deluded by the great adversary, 
 cherishes no apprehensions of so fatal and unalterable 
 consequences. But such are, assuredly, the penalties 
 of folly, and he who persists in his evil way, does but 
 pull down these curses upon his own head. Ed. 
 
TRUE GODLINESS. 101 
 
 like to gather such a harvest, go on and sow 
 to the flesh plentifully. 
 
 Youth. Sir, I intend to sow other seed 
 hereafter ; I desire only a little liberty in these 
 my youthful days. If you will call when I am 
 old, I shall be willing to entertain you ; nay, 
 Sir, I solemnly promise you, 1 will then open 
 my doors to you. 
 
 Godli. Alas 1 my young friend, promises 
 to open hereafter to God and True Godliness^ 
 seldom end in real performance : he who prom- 
 ised to go and work in his master's vineyard 
 went not, Matt. xxi. 30. Such as now decline 
 my proposals with promises to become godly 
 hereafter, it is evident, purpose to be wicked 
 for the present. Besides, do you know you 
 shall live to advanced age ? Or, if you should, 
 that God will send me then to knock at your 
 door 1 Nay, let me tell you, if 1 should then 
 visit you, I fear it will be to no purpose, be- 
 cause you already ripen apace in wickedness, 
 and sin is of a hardening nature. Evil habits 
 are not easily changed ; the Ethiopian may as 
 soon change his skin, or the leopard his spots, 
 as you may learn to do well, Jer. xiii. 23. and 
 open to me,when you have been a long time ac- 
 customed to do evil : therefore open to me now. 
 
102 TRAVELS OP 
 
 Youth. Sir, you will excite my displeasure 
 presently, if you do not leave off your canting. 
 You are, I am sure, a gentleman for whom 
 few or none have any regard. Have any of 
 the rulers and nobles of the nation embraced 
 you ? John vii. 48. Why do you not see if 
 they will entertain you? 
 
 Godli. Nay, be not offended with me ; I 
 seek your profit ; I will do you no wrong. You 
 shall not suffer in the end by me, though possi- 
 bly you may have to part with some things for 
 my sake ; but if you do, I will repay you again 
 an hundred-fold in this world. Matt. xix. 29; 
 and in the world to come you shall have life 
 everlasting. What though not many mighty, 
 not many noble ones love, or entertain me, 
 1 Cor. i. 26, it is not because I do not deserve 
 esteem from them, but because they are incens- 
 ed against me by the devil, and are in love 
 with Vice, my mortal enemy. Sir, I am tra- 
 duced, and rendered very odious by wicked 
 men, as if I were factious, restless, and sedi- 
 tious. Acts xxiv. 25. And this is the reason 
 why I am so slighted and contemned. 
 
 Youth. Aye, and to speak the truth, 1 can- 
 not believe but that you are the cause of all 
 the present discord, animosities, and confu- 
 sions that are amongst us ; for since you came 
 
TRUE GODLINESS. 103 
 
 into this country, what disputes, contentions, 
 and distractions, have been here 1* 
 
 GocUi. I and my children ever, I must con» 
 fess, were thus censured and falsely accused, 
 though never sj stigmatized as now of late, 
 Isa. viii. IS, Jerusalem ofold was called a re- 
 bellious and bad city, because I dwelt in it ; 
 and my enemies said ofold time. Sedition had 
 been there, and that it was a great enemy to 
 kings and governments, Ezra iv. 12, ]5. But 
 it is no marvel I am thus abused, considering 
 my Lord and Master himself was loaded with 
 like calumnies, John x. 20. being accused 
 with sedition, and called an enemy to Caesar 
 likewise. But let not this discourage you from 
 receiving me, for all these charges are utterly 
 false, being contrary to my nature, and abhor- 
 ed by me and all my good friends. I do this 
 day protest and declare I am unjustly charged. 
 I am for peace, unity, and concord, and always 
 teach them. I abhor strife and contention, and 
 
 * Youth has but just affirmed his intention to regard 
 religion at a future period, but gladly catches at a 
 thought which helps him to make present opposition. 
 If godliness were hurtful, it should never be admit- 
 ted. He promises future admission, while he at present 
 denounces it. Thus inconsistent are the excuses men 
 offer, and thus do they deceive themselves. Ed. 
 
104 TRAVELS OF 
 
 every evil work, and have endeavored to bring 
 all men to live in love with one another. I 
 always teach those who embrace me, to be ho- 
 ly, peaceable, gentle, easy to be entreated, full 
 of mercy ; to hate hypocrisy, and deny all the 
 lusts of the flesh. Therefore take notice, if 
 any who are called by my name, or profess 
 love to me, are unholy, given to strife, conten- 
 tion, falling out with their neighbors, making 
 causeless disturbance in the town, place, or 
 house where they dwell, or churches also, I 
 do this day utterly disown them. If at any 
 time where I am received, the father is set 
 against the son, and the son against the father, 
 or one neighbour against another, it is not I 
 that am the cause of it, but those enemies, 
 Pride, Unbelief, and Sensuality, that are ia 
 the hearts of the adverse party, they having es- 
 poused the miexesio^ Ap oily on, my grand en- 
 emy ; and alas ! it will be so, unless 1 could 
 connive at, or bear with those evils which are 
 in the hearts of men. But can it be supposed 
 that Virtue should agree with Vice, or True 
 Godliness indulge men in Ungodliness, or 
 Truth join in with Error 1 Alas ! should 1 do 
 this, 1 should lose my very being, and be no 
 more what I am. It is as impossible for light 
 to have fellowship with darkness, or Christ to 
 
TRUE GODLINESS. 105 
 
 have concord with Belial, as it is for me to al- 
 low of any of the enormities of men. Should 
 my children do it, they would at that very in- 
 stant cease to be my children. Therefore, let 
 all the world bear me witness, that I clear my- 
 self of those crimes and calumnies with which 
 I am charged. And farther, to vindicate my- 
 self, I call in the testimony of St. James ; hear 
 what he hath to say in relation to the horrible 
 charge brought against me. " But if ye have 
 bitter envying and strife in your hearts, glory 
 not, and lie not against the truth. This wis- 
 dom descendeth not from above, but is earth- 
 ly, sensual, devilish." Ch. iii. 14, 15. " From 
 whence come wars and fightings among you ? 
 come they not hence, even of your lusts, that 
 war in your members?" Ch. iv. 1. 
 
 Youth, It will not be for my honour to give 
 you a reception. I shall be derided and scoff- 
 ed at, should I do it, and be looked upon as a 
 foolish person : therefore pray depart. 
 
 Godli. What if you lose the honour of this 
 world ? I will raise you to far greater : " For 
 honour and riches' are with Christ ; yea, last- 
 ing riches and righteousness." Prov. viii. 18. 
 John xii. 26. They that receive me, and 
 serve Christ, God will honour. 
 
 Youth. Pray let me alone at least until anoth- 
 
106 TRAVELS OF 
 
 er time, when I shall have advanced a little in 
 life. 
 
 Godli. Sir, my Master commands you to 
 " remember him now in the days of your 
 youth," Eccles. xii. 1, and to remember him, 
 is to embrace me : and let me tell you, to re- 
 ject me, is rebellion against him who is the 
 King of kings, and Lord of lords, John xii. 48. 
 Shall not what he requires be done 1 
 
 Youth. I have other business at present; 
 take your answer, therefore, and depart. 
 
 Godli. Do not mistake. To receive me, 
 and to lead a godly life, is business of the great- 
 est concernment. Were you not made and 
 sent hither on purpose to serve and honour 
 your Creator, and not to live like an irrational 
 being, and serve the enemy of all righteous- 
 ness, as you have done ? Isa. xliii. 2 1 . Acts xvi. 
 27. If you persist in these courses, be as- 
 sured you will perish in hell at last. 
 
 Upon this the young gallant was in a great 
 rage, and affirmed that he would be revenged 
 on him, and on all his friends, if he did not 
 keep at a distance. And his companions and 
 attendants, mentioned before, stirred him up to 
 fall upon Godliness immediately, and compel 
 him to depart. Pride swelled, Vain-Glory 
 vaunted himself; and both bid him disdain 
 
TRUE GODLINESS. 107 
 
 the proposal Godliness had made. TimC' 
 Server andPlease-Friendshld him conform to 
 the custom of the times, and do as other youth 
 did. Scornful looked with contempt upon 
 True-Godliness ; Gamester, set him to play at 
 cards ; Love-Lust enticed him to the abodes 
 of infamy ; Scoffer and Scornful jeered and 
 derided him : and not only so, but made base 
 Bongs of him ; and Hate-Good commanded 
 them all to fall upon him, and banish him from 
 the world. Had it not been for fear of some 
 neighbours, though they were but moral people, 
 he had doubtless been utterly trodden down 
 under their feet. But happily he escaped this 
 time also, leaving poor deluded Youth to him- 
 self, resolved to gratify his own sensual and 
 luxurious appetites. 
 
CHAPTER VII. 
 
 Godliness at the Door of Old-Age ; the Reasons 
 why he refused to entertain him. 
 
 Godliness, being now rejected by Riches, 
 Poverty and Youth, resolved to see whether 
 he might not be entertained by a certain de- 
 crepit and feeble person,,called Old-Age, con- 
 cluding with himself that it was very probable 
 his dear friend, Consideration, whom he had a 
 long time sought for, might lodge in his house ; 
 for, said he, surely Wisdom, though he dwell 
 not with Riches, Poverty, nor Youth, yet 
 doubtless he will be found with the aged. Job 
 xxxii. 7. Besides these encouragements, he 
 believed him to be the same person who, when 
 he was on a journey many years before, had 
 promised to welcome him at some future lime. 
 He therefore made directly up to his door; but 
 knocked and called a considerable time with- 
 out any answer. At last Old Age inquired 
 who was at his door. 
 
 Godli. Your real friend, True Godliness, 
 who would fain have a lodging with you. 
 
Old cure i?i,/uOYid. whc was' a^ f/^.s rZom 
 
 B0ST013", XTNCOIN fcEDMA^IDS. 
 
TRAVELS OF TRUE GODLINESS. 109 
 
 Old-Age. Godliness! 1 have heard, I think, 
 of you, but 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 body, and am so 
 full of pains and aches, that I have enough to 
 do to sustain my own infirmities. Pray come 
 another time : do not now trouble me. 
 
 Godli. Alas ! Father, you may not live an- 
 other day ; death may seize you before to-mor- 
 roW morning, Prov. xxvii. 1. Why should you 
 put me off? I came to you when you were 
 young, and then you stated that you could not 
 welcome me, because you had not sowed all 
 your wild oats, and you were too young, and 
 I was not a suitable companion for Youth. 
 Moreover, you then said, when you were old, 
 you would let me in ; ^nd will you put me off 
 now too ? 
 
 But all would not avail. Old-Age was set- 
 tled so on his lees, and had had such rebellious 
 servants and children, that they would not suf- 
 fer him to show Godliness the least favour, Jer. 
 xlviii. 11. The names of some of them were 
 Weary-Limhs, Dim-Eyes, Peevish^ Hard- 
 Heart, Impenitency , Self-Conceit, Enmity, 
 Unbelief, and Ignorance ; with many more of 
 similar character. Those first named were 
 
110 TRAVELS OF 
 
 his own natural offspring, and somewhat young- 
 er than the rest. Hard-Heart had been nour- 
 ished and fed continually from youth, for God- 
 liness found him at his house when he former- 
 ly gave him a visit; but now he was grown 
 very stout, stubborn, and obdurate. This ser- 
 vant induced Old-Age not to regard at all the 
 threats of God. And he was so void of pity, 
 that he stirred Old-Age up to oppress poor 
 Conscience, who kept his accounts, and at ev- 
 ery turn to tread him under foot, for telling 
 him so often of his debts, (viz. what abundance 
 of abominable sins he had committed against 
 God ;) and not only so, but not to regard or 
 pity the sad estate of his own soul. Nor did 
 Old-Age concern himself with the low condi- 
 tion of God's church, but would curse and 
 swear, and utter falsehoods, and now and then 
 be intoxicated, notwithstanding he was even 
 ready to drop into hell ! And all this occurred 
 through the evil nature of this Hard-Hearty 
 and his companions Enmity and Unbelief. 
 
 These three had also bred up another grace- 
 less inmate as bad as themselves, one Impeni- 
 tcncy ; so that all that could be said to him by 
 Godliness^ and his servant, Theology, concern- 
 ing the detestable nature of sin, and his miser- 
 able condition, yet he could not be brought to 
 
TRUE GODLINESS. Ill 
 
 repent, nor to let one tear fall for his sins ; so 
 that that word of the blessed apostle was niade 
 good in hinn, " But after thy hard and impeni- 
 tent heart, thou treasurest up unto thyself 
 wrath against the day of wrath, and revelation 
 of the righteous judgment of God, who will 
 render to every man according to his deeds." 
 Rom. ii. 5, 6. 
 
 Ignorance was in Youth's house, and in 
 Poverty's house, but not such a deplorable Ig- 
 norance as seemed to be with Old- Age; for 
 he affirmed that God did not trouble himself 
 to take notice of what men did below, but was 
 taken up in relation to high matters in heaven ; 
 neither indeed could he believe that he saw 
 through dark clouds. " Is not God," said he, 
 "in the height of heaven ? and behold the height 
 of the stars, how high they are ! And how doth 
 God know ? Can he judge through the dark 
 clouds? Thick clouds are a covering to him, 
 that he seeth not ; and he walketh in the cir- 
 cuit of heaven." Job xxii. 12, 13, 14. 
 
 Moreover, he and Unbelief to\d him that he 
 had as good a heart as the best ; and that to 
 hear and read some good prayers, and to mean 
 well, was godliness enough for him. Besides, 
 they would not suffer him to believe that God 
 ever cast any of his creatures, into a lake of 
 
112 TRAVELS OP 
 
 fire. Nay, he was almost persuaded to be- 
 lieve there was no hell at all. As it regarded 
 heaven, they told hirn there might be some 
 such state, and if so, though he might not have 
 so elevated a place there as some men, yet he 
 should get in among the crowd and find some 
 corner, for heaven was very spacious. 
 
 Self-Conceit flattered him, and made him 
 think so highly of himself, that notwithstand- 
 ing all that Godliness could say to confute Ig- 
 norance and Unbelief, he utterly disregarded 
 it. He said, they were all fools who troubled 
 themselves about sin and another world ; and 
 that he who had lived so many years, under- 
 stood better, and knew what to do. He bid 
 Godliness cease his importunity ; for, said he, 
 every tub must stand upon its own bottom ; and 
 sure 1 am God will not cast away an old man. 
 I was born a Christian, and made a child of 
 God, a member of Christ, and heir of the king- 
 dom of heaven by my baptism, and would you 
 persuade me to think my condition is bad at 
 last ? No, Sir, I understand what religion is 
 very well. Do not mistake yourself, for 1 do 
 not see that I am much pressed by our par- 
 son to strict godliness, but to come now then 
 to hear prayers, and receive the sacrament, and 
 this I am resolved to do. And though my con- 
 
TRUE GODLINESS. 113 
 
 dition is considered so bad by you, I am sure 
 there are many in our parish, and good church- 
 men, who are as bad if not far worse than I. 
 
 Godliness by this time perceived Old Age 
 was so hardened in his sins, and trained up by 
 Ignorance for so long a time, that it was next 
 to an impossibility for the evil habits he had 
 acquired by being accustomed so long to those 
 ways of Vice and Ungodliness , should ever be 
 changed ; and considering he was become so 
 unteachable and self-conceited, was resolved 
 to leave him, not thinking it was worth his time 
 to wait longer at his door, nor give any reply to 
 those base bred children and servants whom 
 he kept in his house ; for Peevish* made hina 
 so snappish that there was no speaking to him ; 
 remembering that word of the prophet, " Can 
 the Ethiopian change his skin, or the leopard 
 his spots ? then may you, who are accustomed 
 to do evil, learn to do well." Jer. xiii. 23. 
 Yet he could not but take pity on him, consid- 
 ering his age ; therefore he gave him the fol- 
 lowing general reply, and departed. 
 
 * Peevishness is a besetting sin of age. Let old per- 
 sons watch and pray lest they cherish or even allow this 
 sin. Ed. 
 
 K 
 
114 TRAVELS OF 
 
 Godli. Father Old- Age, it grieves me to 
 find you thus blind, and hardened iri your evil 
 ways ; and the rather, because T see your ene- 
 my, Death, now standing with his sword 
 drawn, at your door, ready to enter in, and 
 hell is at his heels. Alas! death, who now 
 shakes his sword before you, will soon sheath 
 it in your heart. What will you do when 
 you come to stand before God in judg- 
 ment ? There is but a little airy breathing 
 between you and eternal burning; it is better 
 to have your eyes open on earth, to bewail your 
 sins, than to have your eyes open in hell to be- 
 wail your sufferings. Though you will not let 
 me in now, who would make you liappy, yet 
 you will not be able very long to keep death 
 out, who will make you eternally miserable, 
 Psal. Ixxxix. 84. It is sad that you will not see 
 your danger, till you cannot escape it. As I 
 now stand at your door, saying. Open to me, 
 but am not let in ; so you ere long will say, 
 "Lord, Lord, open to me ;" but you will be kept 
 out, for none but those who receive me into 
 their hearts on earth, will be received by Christ 
 hereafter into heaven. Those who contemn 
 Godliness here, will be contemned for their 
 ungodliness hereafter. Your poor, deluded 
 goul, who thinks its state so good without 
 
TRUE GODLINESS. 115 
 
 grace and regeneration, will find it bad ere 
 long, under wrath and condemnation : ** For, 
 except a man be born again, he cannot enter 
 into the kingdom of God." John iii. 3. This 
 is the day of God's long-suffering, but quickly 
 will come the day of your long-suffering ; for 
 he whose mercy you have abused, while you 
 live, will let out his vengeance against you to 
 eternity when you die. 2 Thess. i. 8, 9. 
 
 Much to the same purpose he spake to him, 
 and with deep sorrow left him smking under 
 the weicrht of his sins ! 
 
CHAPTER VIII. 
 
 True Godliness, after this, travelled towards the 
 city Jerusalem, near to tvhich ivas a small vil- 
 lage called Religion, in luhich dwelt Mr. Legal- 
 ist, at whose door he knocked. The cause why 
 he did not entertain him. 
 
 Godliness, having hitherto barely escaped 
 with his life, thought it now time to leave those 
 parts where he had long travelled up and 
 down, and suffered many hardships, (being 
 generally slighted and contemned by all where 
 he came) and to travel into some other coun- 
 try, amongst people (if he could find such) 
 who were not so abominably wicked, or at 
 least not such visible and open enemies to him; 
 and he thought it desirable to bend his course 
 towards Jerusalem ; but before he entered 
 Salem, he perceived a village lying near the 
 city, the name of which he understood was 
 Religion ; he therefore turned aside thither, 
 and being informed that Mr. Legalist lived at 
 the town's end, near mount Sinai, he resolved 
 to give him a visit, and immediately came to 
 
TRAVELS OP TRUE GODLINESS. 117 
 
 hisdoor,where with great earnestness he knock- 
 ed. A voice from within spake to this purpose : 
 
 Legal. Who is at my door ? 
 
 Godli. • One who would gladly have a lodg- 
 ing in your house, for though a stranger to you, 
 I am your good friend. 
 
 Legal. What is your name ? 
 
 Godli. Sir, my name is True Godliness. 
 
 Legal. I wonder much you should say 
 True Godliness is a stranger to me, or I to him. 
 He has long been a cherished member of my 
 family. Do be gone, you must be an impostor. 
 
 Godli. Sir, it is certainly a mistake ; you 
 have been greatly deceived. 
 
 Legal. What, do I not know Ti'ue Godli- 
 ness ? This is strange ! Sir, I assure you he 
 and I converse together every day. 
 
 Godli. It is indeed true that there are one 
 or two persons who go sometimes by my 
 name; and it is very probable you may be ac- 
 quainted with one of them. Pray what are his 
 manners 1 What instructions does he give you ? 
 For by these I shall know who your guest is.*' 
 
 * To know whether your religion be true or false, re- 
 gard its fruit. Do men gather grapes of thorns ? " The 
 fruit of the Spirit is love, joy, peace, long-suffering, 
 gentleness, goodness, faith, meekness, temperance." 
 Such as are merely striving to keep the law, have not 
 th^se results. Ed. 
 
118 TRAVELS OP 
 
 Legal. Why, Sir, he teaches me to keep 
 the commandments of God, to lead a righteous 
 life, to do unto all men as I would they should 
 do unto me. 
 
 Godli. O 1 Sir, that is my friend and honest 
 neighbour 3Iorality, one that I sincerely love ; 
 and I am sure it is great ignorance to take 
 him for me. He will not say his name is God- 
 liness ; for though in some things we are alike, 
 I teaching the same doctrine you mention, yet 
 do we differ exceedingly in many things. 
 First, we agree in saying you must keep God's 
 commands. Secondly, he says that you must 
 be righteous ; I say the like. And, thirdly, 
 that you should do unto all men as you would 
 have them do to you ; I say the very same, it 
 being my Master's own doctrine. But we 
 differ prodigiously on other points. He teach- 
 es you to seek justification by doing ; but I 
 teach you to seek it, by believing : he by keep- 
 ing the law ; 1 by God's free grace through 
 the merits of Christ. 
 
 Legal. What is that, friend, you say 1 Are 
 we not required to keep the law of God ? 
 
 Godli. Sir, you ought to keep it as far as 
 you are able, though not as it is the law of 
 works, but as it is the law of Christ. You 
 must not look for righteousness and justifica- 
 
TRUE GODLINESS. 119 
 
 tion by your keeping the law in any sense, (it 
 was on this very block the Jews of old stum- 
 bled, and were broken in pieces,) because you 
 have sinned, and daily break the law- and 
 the least transgression thereof exposeth you to 
 the wrath and curse of God.* 
 
 Legal. I know I cannot perfectly keep the 
 law, but I will do, by the help of God, what I 
 can. And wherein I, through weakness, trans- 
 gress the law, God is merciful, and I trust he 
 will forgive me, 
 
 Godli. Forgive you ! Why, he hath said, 
 " He will in no wise clear the guilty". More- 
 over, "What the law saith, it saith to them 
 that are under the law, that all mouths may be 
 stopped, and the whole world become guilty 
 before God." Rom. iii. 19. 
 
 Legal. What do you say 1 Will not God 
 forgive me, who am a penitent person ? Oh ! 
 what a horrible doctrine is this ! I believe he 
 will not forgive the impenitent, and such guilty 
 ones, that the Scriptures speak of. 
 
 Godli. Mistake not, Sir — all are guilty ; all 
 have broken the law or first covenant; all are 
 
 * We cannot be justified by imperfect works, and 
 as all our services fall short of the standard, we can- 
 not be justified hj perfect works, so that by the deeds 
 of the law, no flesh can be justified. Ed. 
 
120 TRAVELS OF 
 
 under sin and wrath. It is not your repen- 
 tance that will do ; God will not forgive any 
 man, except he believes in Jesus Christ, and 
 takes hold of the merits of his blood. ** By the 
 deeds of the law no flesh shall be justified." 
 God will not pardon your sins, notwithstand- 
 ing your repentance, as a simple act of his 
 mercy, unless you fly to him through Christ, 
 who hath satisfied his justice ; for what you 
 say renders Christ's glorious undertaking void 
 and unnecessary ; and so casts a great reflec- 
 tion upon the wisdom of God, in sending his 
 Son into the world. 
 
 Legal. How do you make that appear 1 
 Godli. Do you not say you will do what you 
 can to keep the law ; and wherein you trans- 
 gress, God will through his mercy forgive you ? 
 Now, if God accepts of your obedience in 
 keeping the law, and forgives all your devia- 
 tions, as a simple act of his mercy, and that 
 hereby you are justified and accepted by him ; 
 why then did he send Jesus Christ into the 
 world, to die the cursed death of the cross ? 
 If by this way righteousness and salvation 
 are attainable, it is evident Christ is dead in 
 vain ; for could not God have done all this if 
 Christ had never come ? Thou art a wretch- 
 
TRUE GODLINESS. 121 
 
 ed creatuie ; look to Christ, or thou art un- 
 done. 
 
 Legal. Nay, Sir, do not mistake me neith- 
 er ! I do not think my righteousness justifies 
 me any otherwise than through the merits of 
 Christ. 
 
 Godli. Sir, you err exceedingly : it is not 
 personal righteousness, even though accepted 
 through Christ's merits, that justifies, but the 
 merits of Christ alone received by faith. Now 
 you discover indeed what a great stranger you 
 are to me : you are one of those just men, it 
 seems, who never went astray, or righteous 
 ones, that Christ came not to call. Alas ! I al- 
 ways declare and testify, that all men must per- 
 ish without faith in Christ. Doth not the text 
 positively say, ** He that belie veth not shall be 
 damned ?" Mark xvi. 16. ** Ke that hatn tne 
 Son, hath life ; and he that hath not the Son, 
 shall not see life, but the wrath of God abides 
 upon him." John iii. 36. '* There is no oth- 
 er name given under heaven, whereby men can 
 be saved." Acts iv. 12. *' Other foundation 
 can no man lay, than that which is laid, which 
 is Jesus Christ." 1 Cor. iii. 11. Come let 
 me in, and I will expel those dark surmisings 
 and hurtful errors, and teach you another kind 
 L 
 
122 TRAVELS OF 
 
 of doctrine of which even good Mr. BloraJity 
 is entirely ignorant. I will help you to be ho- 
 ly, and not to depend upon it; to be righteous, 
 but not to trust in it. I will lead you to say, 
 " In the Lord have I righteousness ;'^ and that 
 lie is made of God *' wisdom, and righteous- 
 ness, and sanctification, and redemption." But 
 I forewarn you, if I come in, you must banish 
 those helpless and unprofitable servants you 
 have kept. 
 
 Legal. What servants would you have me 
 dismiss.* 
 
 Godli. Mr. Mis-BcUef, and Good-Opinion^ 
 and Self-Righteousness must be turned out. 
 Beside, you must also remove your dwelling 
 farther off from Mount Sinai ; for look ! see 
 the dreadful flashes of lightning, the moun- 
 tain seems to be all on fire : and hark ! do you 
 not hear it thunder ! God is angry with you, 
 Sir ; there is no seeing his face but through a 
 Mediator. 
 
 "Scarcely less hurtful than Unbelief. Error in doc- 
 trine though, by some lightly regarded, is both crimi- 
 nal, because of our abundant means of knowing^ the 
 truth ; and pernicious, because our conduct is always 
 shaped hy our creed. Ed. 
 
TRUE GODLINESS. 123 
 
 Legal What, must I turn pleasant compan- 
 ions and tried servants out of doors 1 
 
 Godli. Tiiere is no help for it. And be- 
 sides those I have mentioned, you must 
 cast out Blind-Zeal, Ignorance and Legal- 
 Heart, for these are dangerous persons. In 
 their room place True-Zeal, Right-Faith, 
 Bruhen-Hcart and Good- Understanding. Nay, 
 Sir, arid let me tell you, if you do not quick- 
 ly expel these out of your tabernacle, you 
 will be undone, and perish in your sins; for 
 notu'idisianding 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, characters 
 that Godliness greatly detests. Moreover, 
 Legalist told him he was sure he whom he 
 had already received into his house was True- 
 Godliness, and 'he but an impostor. Final- 
 ly, in a great rage he bid him begone from his 
 door. 
 
 Godliness perceiving Legalist to be so 
 wedded to his own opinion, that there was 
 no hope of getting entertainment in his house. 
 
124 TRAVELS OF TRUE GODLINESS. 
 
 left him, and travelled a little farther into 
 the town, being told that several persons lived 
 not far off, who were thought to be sound 
 Christians. 
 
CHAPTER IX. 
 
 Godliness encounters a Man of strange Counte- 
 nance, whom it appears was an Aiitinoniian.* 
 
 As Godliness passed on from the house of 
 this self-iighteous professor, he was accosted 
 by a haughty looking person, who seemed 
 greatly disposed to dispute upon religion. 
 
 The subject of good works was soon broach- 
 ed ; and with no small self confidence he rat- 
 tled over his threadbare arguments. 
 
 Godliness. I am afraid you are not sound. 
 Pray, friend, what do you believe about justi- 
 fication ? 
 
 Antinomian. I believe all the elect are 
 personally and actually justified from eternity, 
 and beloved by the Lord with a love of com- 
 
 * An Antinomian is one who maintains that the law 
 of God is not now binding, and of course holds good 
 works in light esteem. Depending unrighteously on 
 the doctrine of election, he of course neglects, to a 
 great degree, what are called means of grace, and de- 
 clines exhorting sinners to repent and believe. Ed. 
 
126 TRAVELS OP 
 
 placency, before they believe, even as they are 
 after being called and sanctified.* 
 
 Goclli. Yon certainly are very corrupt in 
 your judgment, and hold a doctrine Jesus 
 Christ abhors. Besides, you talk as if you 
 understand not common sense ; can any be 
 actually and personally justified before they 
 actually and personally exist? 
 
 Anti. I believe the elect were all actually 
 justified from eternity. 
 
 Godli. What, actually and personally justi- 
 fied, and yet actually and personally condemn- 
 ed, at one and the same time ! This is strange. 
 Adam, for his first sin, fell under wrath and 
 condemnation, and being a public person, all 
 parlake o^ his corrupt nature ; and thus are 
 children of wrath, as well as by their own ac- 
 tual transgressions, and so abide until they are 
 transplanted out of that dead root, and are im- 
 planted into Jesus Christ, and partake of a 
 vital union with him, John iii. 18, 36. Can 
 righteousness be imputed, and sin charged, 
 upon a person at the same time? Or are un- 
 
 * The Antinomians lose sight of the distinction which 
 should be made between the secret determination of 
 God to bring sinners to repentance, and so forgive their 
 sins, and his actually doing so. This subject is here 
 perspicuously treated. Ed. 
 
TRUE GODLINESS. 127 
 
 believers, justified persons ? To justify or ac- 
 quit a sinner, implies he was before guilty and 
 condemned ; and thus it was with all believ- 
 ers, before they were united to Christ, as the 
 word of God testifieth, and so doth the floly 
 Ghost also, by conviction, when it first works 
 upon the hearts and consciences of sinners ; 
 therefore your notion charges the Holy Ghost 
 with being a liar. 
 
 Anti. I tell you I like you not, nor do I re- 
 gard what you say. I am for free grace ; God 
 sees no sin, nor ever did, in his elect, nor 
 need they mourn for sin, nor indulge any 
 doubt ; nay, though they are ungodly, their 
 state is good. 
 
 Godli. Ah ! my friend, such as you expose 
 me to reproach. Your doctrine, alas, tends to 
 looseness and ungodliness. I hear that your 
 preachers never pray for pardon of sin, nor 
 exhort sinners to come to Christ; and confine 
 their preaching to those whom they suppose 
 are the elect ; and also tolerate ignorant people 
 to rend themselves from the true churches of 
 Christ, and will hardly allow any to be true 
 ministers but themselves. Those of your com- 
 munion I see are like the church of Laodicea ; 
 that is, " increased in goods, and have need 
 of nothing," in their own sight, instead of be- 
 
128 TRAVELS OF TRUE GODLINESS. 
 
 ing, as Ihey ought, poor in spirit. This is 
 manifest, because your haughty preachers are 
 so full, that they need not confess their sins, 
 nor ask pardon of God. 
 
 The case of this man was so hopeless, that 
 Godliness wou]d not stand to dispute with him, 
 and therefore passed on. 
 
CHAPTER X. 
 
 Godliness came to Mr. Formalist's door, who hid 
 him very welcome ; hut he suspecting his integri- 
 ty, and that he harboured divers grand enemies 
 of his, particularly one Hypocrisy, hesitated to 
 go in. Hoiv Hypocrisy came to he discovered. 
 Formalist at last refused to entertain True 
 Godliness. 
 
 Godliness being informed that there was 
 another professor of religion living in this 
 village, he thought it was convenient for him 
 to see whether he might not get a lodging 
 in his house. He was a man whom all the 
 neighbourhood said had a great love to True 
 Godliness : nay, the people verily thought he 
 had for a long time taken up his lodging with 
 him, and wondered when they heard him ask 
 for his house, for by thai means they perceiv- 
 ed he was a stranger to him. It was a consid- 
 erable time before he could find where he dwelt, 
 for it appeared he was sometimes called by 
 
130 TRAVELS OF 
 
 another name, viz. Devotion.* But at last^ 
 passing by one man's door and by anotlier, he 
 heard a man at prayer, and he spake so loud^ 
 that all who walked along the street might 
 hear him : he then concluded it was very pro- 
 bable he might dwell there ; and to his door 
 he came and knocked. 
 
 Formal. Who's there ? 
 
 Godli. My name is True Godliness. 
 
 Formal. True Godliness ! Pray, Sir, come 
 in ; there is none in all the world I love more 
 dearly ; the best room in all my house is at 
 your service. Pray, where have you been, and 
 what news do you hear ? Are the Imperial- 
 ists and Turks at peace, and all things adjust- 
 ed ? How go thincTs in the world? How doth 
 
 to o 
 
 it fare with our poor protestant brethren in 
 France ? What news from Scotland ? When 
 will the times be better? 
 
 * The character here described is the opposite to that 
 last portrayed, and is of much more frequent occur- 
 rence among us. We shall not find so many who 
 answer to this description as of those who imitate Le- 
 galist or Morality. True religion, however, not only 
 regards duty, and the law which regulates our daily 
 intercourse with men, but Devotion which gives us 
 communion with God. To the last name this man 
 had no good title, though the ignorant gave him this 
 appellation. Ed.. 
 
TRUE GODLINESS. 131 
 
 Many such questions he asked and profess- 
 ed abundance of respect to True Godliness, 
 and (as you heard) bid him come in ; but nev- 
 er offered to open the door. Godliness was 
 grieved to find him so full of words ; but more 
 especially, because he took up his time, and 
 troubled his mind so much after news; nay, 
 and that too, when he should open to True 
 Godliness^ and just upon ending his devotion ; 
 yet nevertheless, Godliness very mildly answer- 
 ed him to this purpose : 
 
 Godli. Sir, As to your first question, I an- 
 swer, I have wandered about from place to 
 place, to seek entertainment — I mean, a fit and 
 convenient lodging for a little time, for it will 
 not be long ere I shall have done travelling;* 
 but I am fiillen into such an evil and perilous 
 time, that scarcely any one will shew me the 
 favour to take me in, and make me welcome. 
 Riches, Povcrtij, Youth, and Old Age, have 
 all refused me, and shut their doors against 
 me ; and since I came into these parts, and 
 particularly to your town, where every one 
 concluded I should be most kindly embraced, 
 
 * Think of that reader, — " My Spirit shall not always 
 strive with man." Be zealous and repent, lest the 
 day of wailing come on thee unawares. Ed. 
 
132 TRAVELS OF 
 
 the very first man I came to, denied me en- 
 tertainment ; and not only so, but called 
 me hard names, and declared I was a vile im- 
 postor. 
 
 Formal. "What man is that? pray inform 
 me. 
 
 Godli. My friend, to answer your question, 
 the man is called Legalist. 
 
 Formal. O ! Sir, there is not a man in all 
 this town more haughty, proud, and 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 prin- 
 ciples of morality. I have heard him say that 
 if a man do but square his life as near as he 
 can according lo the law of the ten command- 
 ments, not being guilty of gross sins, nor wil- 
 fully break any precepts of the two tables, 
 he shall be saved. He never considers all the 
 while the necessity of faith and regeneration ; 
 and although he trusts thus to his own right- 
 eousness, he is a very worldly, proud, and 
 passionate person ; nay, arid he himself con- 
 fesseth, he is a sinner, and yet would be justi- 
 fied by the law ; whereas you know the least 
 sins, lusts of the heart, and evil thoughts, are 
 a breach of it ; and the smallest breach is 
 death and eternal wrath, without a compensa- 
 
TRUE GODLINESS. 133 
 
 tion made to offended justice ; and none was 
 able to do this but Jesus Christ ; and none 
 have the blessing of his undertaking, but such 
 as believe. 
 
 Godli. You seem to have a good under- 
 standing, and what you say is perfectly correct ; 
 but how comes it about, you let me stand 
 all this while at your door ? Is this your 
 kindness to me ? What avail your knowl- 
 edge and parts, except you entertain True 
 Godliness 1 
 
 Formal. Dear Sir, have I not opened to you 
 already ? You are in my affections, and 1 will 
 further open to you ; pray come in, and do as 
 you please in my house. 
 
 Godli. I fear you mistake ; you have open- 
 ed to me in one respect, but not in another : 
 you seem to like my form y but not my poicer] 
 my external rites, but not my internal life. 
 I am indeed received into your head, but not 
 into your heart. The truth is, I suspect 
 you. 
 
 Formal. Suspect me. Sir I for what? 
 
 Godli. That you have one or two implaca- 
 ble enemies of mine hid secretly in your 
 house. 
 
 Formal. Who, I Sir ! God forbid 1 should 
 hide any enemies of True Godliness ! Who 
 
134 TRAVELS OF 
 
 are they ? Pray tell me their names ? They 
 shall be instantly dismissed. 
 
 Godli. Old- Man, Carnal- Affections, and 
 Hypocrisy. 
 
 Formal. Dear Sir, be not unreasonable. As 
 it regards Old Man, no christian can be quite 
 rid of him ; God forbid however I should show 
 him any countenance. As to Carnal-Affec- 
 tions, in this you mistake ; I have no such 
 domestic, my affections are spiritual. But 
 why should you think I harbour Hypocrisy in 
 my house 1 I will assure you there is none 
 in all the world I hate more than that base 
 fellow, for I know God hates him ; and shall I 
 show countenance to him 1 Lord, far be it 
 from me. 
 
 Godli. Nay, Formalist, be not too confi- 
 dent ; it is not your bare denial of it which is 
 sufficient to acquit you of the suspicion 1 have 
 of you upon this account. Let us see if we 
 cannot find him out. You have a certain 
 officer in your house, who I am sure can make 
 a righteous decision, if he be not basely cor- 
 rupted and blinded by your zeal and love to 
 seeming holiness. I know he will not flatter 
 any man, but speak according to his light and 
 knowledge impartially at all times. Sir, I will 
 appeal to him. 
 
TRUE GODLINESS. 135 
 
 Pormal. What is his name 1 
 
 Godli. His name is Conscience. 
 
 Upon this, Conscience was called, and in- 
 terrogated after this manner : 
 
 Godli. Conscience J I require you, in the 
 fear of God, to answer me a question or two 
 concerning your master. Doth he not secret- 
 ly lodge and hide one in his house, called 
 Hypocrisy ?* For I very much suspect him 
 herein to he guilty ; what do you say ? 
 
 Con. 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 touching this matter. 
 
 Godli. Conscience, I thank you ; you speak 
 like an honest man, and indeed I have always 
 found you impartial according to your light. t 
 
 * Hypocrisy is here intended to mean self deception 
 as well as the deception of others We i<no\v of no 
 book wliere the evidences of grace are more clearly 
 described than here. The following eight particulars 
 should be read with the most prayerful earnestness. 
 
 Ed. 
 
 \ " According to your light." — Many make too 
 much of Conscience. It is by no means an infallible 
 guide. One man is conscientious in opposing what 
 another is equally conscientious in attempting to per- 
 
136 TRAVELS OP 
 
 I will then give you such a description of this 
 subtle and deceitful enemy of mine, that you 
 cannot well mistake ; and this I shall do by 
 propounding a few questions to you. 
 
 First. Sir, was your master ever thorough- 
 ly wounded in the sense of sin, being convinc- 
 ed of its ugly and abominable nature ? There 
 is nothing more hateful to God than that ; not 
 only convinced of the evil which attends it, or 
 is the fruit of it, but that cursed evil there is iu 
 itj being utterly contrary to the holy and pure 
 nature of God, a breach of his law ; and that 
 which hath made a breach between God and 
 man, defaced the image of God in him, and 
 is the cause of all that abominable enmity that 
 is in his heart against God, and me his blessed 
 offspring; and also makes a man in love with 
 the ways of the devil ; nay, to be like the 
 devil, conformable to him, and to do his will. 
 
 form. The Flindoo mother conscientiously gives her 
 babe to the Ganges ; and the Mussleman conscien- 
 tiously opposes Christianity, as did Saul of Tarsus. 
 It is the province of conscience not to make duty, but 
 admonish concerning it : not to enact laws, but call 
 for obedience. It must therefore have a standard : — 
 that standard is the Bible : and its dictates will be 
 true or false, as they do or do not find authority there. 
 
 Ed. 
 
TRUE GODLINfiSS. 137 
 
 Secondly. Is there no one sin that secretly 
 he loves and lives in (the evil habit never be- 
 ing broken)] Have you not found him now 
 Bnd then telling a lie for his advantage, either 
 lo please the company by embellishing his 
 stories, or better to sell his commodities, or 
 lo obtain a greater bargain, or to excuse him- 
 self from some duty, or to screen himself 
 from censure ? Is he not sometimes over- 
 taken 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? Does 
 he give according to his ability to the poor ? 
 Does he not rob God to serve the world ? I 
 mean, neglect hearing God's word, and other 
 indispensable duties, for worldly profit, and so 
 prefer the world above the word 1 Is not the 
 world more in his love and affections than 
 God and Jesus Christ? Does he always give 
 just weight and measure, and not take un- 
 lawful profit ? Does he not make gain of Godli' 
 jiess, and use religion as a cloak to cover his 
 secret sin ? Does he concern himself for the 
 interest of the gospel, and, by his open-heart- 
 edness, shew upon that account, he loves Christ 
 above son or daughter 1 Is he resolved to part 
 with all, rather than to sin against God, and lo 
 M 
 
138 TRAVELS OF 
 
 offend you his Conscience 7 Does he see more 
 evil in the least sin than in the greatest suf- 
 fering ? 
 
 Thirdly. Does he desire as much to have 
 his sins mortified as pardoned ; to be made 
 holy here, as well as happy hereafter 1 Is he 
 as much in love with the work of holiness as 
 with the wages of holiness ? Does he love the 
 word of God because of the purity of it ? Is he 
 willing to bear the cross as well as wear the 
 crown ; to be with Christ in his temptations 
 here, as well with Christ in his exaltations 
 hereafter ? To live to God on earth, as well 
 as to live with God in heaven 1 
 
 Fourthly. Is he the same in private as in 
 public ? Does he not rest satisfied upon the 
 bare performance of duty, not minding whether 
 he hath met with God or not ? Does he pray 
 in private as if men saw him; and in public, 
 as knowing God sees him ? Does not his satis- 
 faction more lie in his asking of God, than in 
 his receiving from God 1 Does he not seek 
 more for suitable vfords in prayer, than for a 
 suitable heart ? Does he not study more for 
 acute expressions to affect the hearts of others, 
 than to meet with powerful impressions upon 
 his own? Does he not lengthen his prayers 
 before others, and hurry them over in pri- 
 
TRUE GODLINESS. 139 
 
 vate? Does he as much seek after what he 
 needs from God, as that which he needs of the 
 world ? 
 
 Fifthly. Can he bear reproofs kindly for 
 his faults, and take them patiently ; nay, and 
 esteem him his greatest friend, vvho deals mosf 
 candidly with him ? Is he ready to take shame 
 to himself, and give glory to God? Can he be 
 contented in the way of well doing, though he 
 meet with little sensible comfort from God, or 
 outward respect from saints 1 
 
 Sixthly. Does he as much desire to have 
 his heart filled with grace, as his head with 
 knowledge ? Does he take as much care 
 to make the glory of God his end, as the 
 command of God his ground, in what he 
 does? 
 
 Seventhly. Is he not more severe in press- 
 ing the smaller concerns of religion, than in 
 urging the greater? Does he not require 
 those duties of others, which he himself is 
 loth to practise? Is he not more curious 
 to know other men's conditions than his own ? 
 
 Eighthly. Has he received a whole Christ 
 with a whole heart? 1. A whole Christ com- 
 prehends all his offices. Has he received 
 Christ, not only as a priest to die for him, but 
 
140 
 
 TRAVELS OP 
 
 Jilso as a prince to rule over hini ? Does he 
 obey all God's precepts, as well as believe all 
 God's promises ? 2. A whole heart compre- 
 heads all the faculties and feelings. The u-n- 
 derstanding may be soniewhat enlightened,. but 
 the affections may be carnal, and the will 
 averse to True Godliness. Is his heart divid- 
 ed] Come, Conseience, I command you, in the 
 presence of the great and dreadful God, who 
 searches all hearts, to make a righteous deci- 
 sion ; tell me plainly, is my enemy Hi/pocrisy 
 here or not ? By these hints you may easily 
 know him. 
 
 Consc. Sir, I must confess Hypocrisy is. 
 here; now 1 have found him out:, nay, Sir,, 
 and ho hath hid himself in my Master's house 
 ever since he came to live in this town of ^e- 
 ligion^ His greatest care has been to keep 
 his name from being reproached by men,, and 
 he caniiot bear reproof, because it assures him 
 that men discover and dislike his faults. 
 Should I tell you af those lusts which he har- 
 bours, and what favour he shews to that old 
 man (you mentioned before,) I should quite 
 shame him. He prays, hears and reads, but 
 I often found liira very weary of these daties. 
 Nay, Sir, he would seldom pray at all, were it 
 
TRUE GODLINESS. 141 
 
 not to quiet me ; besides, he performs them 
 with a sad, cold, dead, carnal, and lifeless spirit. 
 He cares much for the small things of religion, 
 but neglects the more weighty ; nay, there is 
 one thing more I will state ; as he does not 
 love strict Godliness himself, so his heart is 
 ready to rise against such who outdo him. Sir, 
 I plainly perceive, he is a mere dissembler, 
 yet he would be thought as religious a man as 
 any in the town. 1 see him much abroad, find- 
 ing faults in others, or espying the mote that is 
 in his brother's eye, but he never perceives the 
 beam that is in his own ; nay, and he is ready 
 to fall out with many good Christians, because 
 they will not follow him in habit, mode, and 
 gesture, &,c. In a word, most of those black 
 marks of Hypocrisy ^ at which you hinted, I 
 find in him. 
 
 Godli. Say no more ; I see I was not mis- 
 taken. Now, Formalist ^\\ow can you pretend 
 kindness to me, and thus secretly entertain 
 one of my worst enemies? Sir, it is you who 
 has brought so great a reproach upon this poor 
 town Religion, and on all its inhabitants ; nay, 
 and it is through your means I am so vilified 
 and condemned by Ignorance, for he is ready 
 to conclude, that all my friends and true fa^ 
 
142 TRAVELS OF 
 
 vourites are such as yourself, viz. mere loose 
 anil formal hypocrites. Oh ! you are like to 
 be undone and perish forever, unless you soon 
 turn this enemy of mine out of doors ; for I 
 expect no other result but that you will in a 
 little time fall into apostacy. But should you 
 die first, yet assure yourself you will be lost ; 
 for hell is prepared for such as you are. You 
 are in the worst condition of all men ; for the 
 wicked hate you, because yon pretend so much 
 love to Religion and Godliness ; God, also, be- 
 cause you have no real, only pretended love to 
 them, being not sincere and upright in your 
 profession. 
 
 Formalist at this began to be very angry, 
 being greatly offended at True Godliness ; for 
 he could not endure to see his condition de- 
 picted in this manner, nor to hear of his present 
 or future misery, being persuaded by Mr. Pain- 
 Hope, Unbelief, and Good Opinion, to think 
 his condition might be safe enough. How- 
 ever, Vain-Hope told him, though at present 
 his state might be doubtful, yet he should have 
 many days on earth, and that he might re- 
 pent, and set all things right before he died ; 
 whose word and promise he adventured to 
 lake, and so bade True Godliness adieu ; and 
 
TRUE GODLINESS. 143 
 
 no man's state in all his travels did he indeed 
 more lament than that of blinded, hopeless 
 Formalist,* 
 
 * That many unsound professors exist in the church 
 on earth is beyond doubt. See the parables of the 
 Sower — of the Tares — of the Ten Virgins, &c. How 
 dreadful is such a condition. How should we prove 
 our works, and watch unto prayer. 
 
 Ed. 
 
CHAPTER XI. 
 
 Godliness, travelling farther into the town called 
 Religion, saio many people ivho had been great 
 professors, retiring from the town as fast as 
 they could. In the discourse he had with one of 
 them, the nature and danger of Apostacy is 
 described. 
 
 Godliness now reluctantly left FormalisVs 
 door ; but he had no sooner gone a little farther 
 into the town of Religion, than he espied a 
 great number of people apparently moving out 
 of the place, lie observed some of them ran, 
 though others went slowly. At first he wonder- 
 ed what occasioned this commotion, because 
 the town had been generally supposed to be 
 as safe and honourable a place to dwell in, as 
 any in all the country, and had as great and 
 glorious privileges belonging to it. Upon in- 
 quiry he was told, there was a number of lions, 
 ravening wolves, and other evil beasts which 
 
TRAVELS OP TRUE GODLINESS, 145 
 
 liad for a long time been shut up in their 
 dens, getting out ; and, having a great while 
 been kept without prey, they were afraid they 
 should be torn in pieces. 
 
 True Godliness at this seemed so deeply 
 concerned, that he could not let them pass 
 without speaking to them ; and observing that 
 one of them looked like a sober man, though he 
 hung down his head as if he were ashamed, re- 
 solved to have a little discourse with him. To 
 him he thus addressed himself. 
 
 Godli. Sir, What is the reason you leave 
 this town ? When you first took up your 
 dwelling here, did you not intend to abide in 
 it as long as you lived ? 
 
 Apostate — For that it seems was his name — 
 Truly, Sir, I did intend it ; I had a great love 
 for this poor town, but I must now remove out, 
 and be gone. 
 
 Godli. Why must you 1 Is there a necessity 
 laid upon you to quit this place, this honour- 
 able town of Rdigion ? 
 
 Apost. Sir, I shall be destroyed else, for 
 the walls of late are gone much to decay. I 
 do not see that safety in residing here that I 
 did formerly. Besides, they say there are a 
 great number of lions, wolves, and other 
 N 
 
146 TRAVELS OF 
 
 feasts 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 the 
 place. 
 
 Godli. I am sorry that you indulge such 
 fears ; let me persuade you to return, and 
 rest in this town. Sir, do not fear those lions ; 
 for God hath said, **He will break the teeth 
 of the lions, the old lion, and the lion's whelps." 
 Job iv. 10. But what though they should de- 
 stroy your substance, is not your soul worth 
 more than all the world ? Matt. xxvi. 26. 
 Come, go back again with me ; and if you will 
 allow me a residence in ycur house I will 
 dwell with you, and be a sure defence to you, 
 so that you will not be hurt, let lions, wolves, 
 and devils too, do what they can. My name 
 is True Godliness. Sir, I have saved many 
 thousands from ruin in as great danger as you 
 can be. 
 
 Apost. Sir, there will be no safe living for 
 me. I must quit the place, the town is be- 
 sieged. 
 
 Godli. What though it is besieged, God is 
 able to defend it, and will be a wall of fire 
 about it. But, Sir, if you proceed, I fear there 
 
TRUE GODLINESS. 
 
 147 
 
 will be no end to your wanderings. You must 
 go far indeed to find a place as safe as the 
 city you are leaving. 
 
 Apost. Sir, do not mistake me ; I do not 
 intend to go far,* and am fully determined 
 to return again when the danger is over ; 
 at present I will go but a little way out of 
 town. 
 
 GodlL Sir, you will show yourself to be a 
 traitorous and hypocritical person, if you leave 
 this town in its distress. If the danger be great 
 which attends it, you had the more need to 
 abide in it, to strengthen and encourage the 
 poor inhabitants. Pray do not show so base 
 and cowardly a spirit. What is this less than 
 to betray the town to enemies? Is not the 
 strength of any place the people 1 Besides, 
 your flying encourages the adversaries ; for by 
 this means they may think to frighten all out, 
 
 *How many have gone all lengths in iniquity, who 
 at first intended only lo indulge themselves a little. 
 As total apostacy is a horrid thing from which all would 
 revolt, Satan never suggests it, but only proposes to 
 avoid certain dangers, such as ridicule, or loss of trade, 
 &c. But if we deliberately abandon religion, in any 
 degree, we grieve the Spirit of God, and expose our- 
 selves to be abandoned to our own heart's lusts. 
 
 Ei. 
 
148 TRAVELS OP 
 
 and then with much ease take the town, and 
 utterly destroy it. Beside, you weaken the 
 hands, and grieve the hearts, of all true Chris- 
 tians, whose chief treasure lies in the town, 
 and cannot be removed ; and it being also 
 their spiritual native place, they resolve to 
 abide in it to the last, let what will come. You 
 say you intend to return again when the dan- 
 ger is over. What dangers you see above 
 others, to move you to quit the town, I know 
 not; but let me tell you, few who leave from 
 fear of human loss or danger, return again. 
 You say you intend to go but a little way ; 
 alas ! you cannot tell where you shall stop. 
 When once you desert God's gracious protec- 
 tion, you may go on to atheism, or any thing. 
 Come, go back ; let me save you from a fatal 
 fall. 
 
 Ajpost. Sir, 1 retain the same principles that 
 I formerly held, and my love is the same to the 
 town as it ever was. 
 
 GodlL Poor man ! You own the principles 
 of True Religion, and yet cleave to vanity and 
 sin. The three worthies of old, by your doc- 
 trine, might have retained faith and right 
 principles of the true God in their hearts, and 
 yet have bowed down to the golden image, 
 and so needed not to have exposed themselves 
 
TRUE GODLINESS. 149 
 
 to the fiery furnace. Nay, by this doctrine, 
 who need suffer persecution ? Besides, it 
 renders all the martyrs of old, mere fools 
 and madmen. What do you say ? Will 
 you return ? My company and assurances, 
 it may be hoped, will allure you. 
 
 Apost. No, Sir, I have formerly had your 
 company, and do not find you a necessary 
 companion : besides, the town is sadly divided ; 
 those who love you do not agree. 
 
 Goclli. Dear Sir, what though the town is 
 divided? It is my great grief to see it; but 
 you had the more need to abide in it, to do 
 what you can to persuade the divided inhabit- 
 ants to unite in affection.* Come, humble 
 yourself before God for this great sin, and let 
 us dwell together now, and thou shalt abide 
 secure^ notwithstanding the divisions with- 
 in, and the troubles without, and have 
 sweet peace and inw^d joy. What dost thou 
 say ? 
 
 Apost. Please say no more. I am resolved 
 to be gone. 
 
 * Many will not join a church because it is in a low 
 and divided condition. Such should the rather come, 
 that they may aid in securing peace and prosperity. 
 We are not to look for comfort on earth so much as 
 utility. Ed. 
 
150 TRAVELS OP 
 
 Godli. Well, since 1 see I cannot persuade 
 you to return, but that you are resolved to 
 leave Religion, and not receive True Godli- 
 ness, I will tell you what your present state 
 is, and what your future portion is like to be. 
 
 Apost. Pray, Sir, do not detain me ; I must 
 pass on. 
 
 Godli. I cannot let you go till I show you 
 plainly your condition and prospects. Let me 
 solemnly warn you of several deeply interest- 
 ing things. 
 
 First, It appears, as I hinted before, that 
 you have apostatized from Christ. 
 
 Secondly, You are, it is to be feared, for- 
 saken of God, and left to yourself. 
 
 Thirdly, Either God will set Conscience 
 against you, to torment you, (as he did upon 
 Francis Spira*) or else wholly give you up to 
 your own heart's lusts, to walk in your own 
 counsel. 
 
 * Francis Spira was an eminent lawyer at Venice in 
 the iCth century. Having imbibed the principles of 
 the Reforniation, he became the victim of persecution 
 by the Romish church. To save his life he made a 
 public recantation of his opinions. Remorse imme- 
 diately siezed upon his mind, and awful and continual 
 agonies of soul wore down his health. He died in great 
 horror and despair, A. D, 1548. Ed. 
 
TRUE GODLINESS. 151 
 
 Fourthly, Your sin tends toward 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 
 much enlightened, and now wilfidly cast off 
 God and religion. Pray read these scriptures, 
 Heb. vi. 4, 5, 6, " For it is impossible for 
 those who were once enlightened, and have 
 tasted of the heavenly gift, and were made 
 partakers of the Holy Ghost, and have tasted 
 the good word of God, and the powers of the 
 world to come, if they shall fall away, to re- 
 new them again unto repentance; seeing they 
 crucify to themselves the Son of God afresh, 
 and put him to an open shame." Heb. x. 
 26 — 2S: *'Forif we sin wilfully after that 
 we have received the knowledge of the truth, 
 there remaineth no more sacrifice for sins, but 
 a certain fearful looking for of judgment, and 
 fiery indignation which shall devour the ad- 
 versaries. He that despised Moses' law, died 
 without mercy, under two or three witnesses." 
 
 Fifthly, Jesus Christ will be ashamed of 
 you at the last day, when he comes in the 
 glory of the Father, with all his Holy Angels. 
 Mark viii. 38. 
 
 Sixthly, Those who set their hands to the 
 plough, and look back, are not fit for the king 
 
152 TRAVELS OP 
 
 dom of heaven, Luke ix. 62 : nor will God's 
 soul take pleasure in them. 
 
 Seventhly, You are like to have the most 
 miserable place in hell. " The same shall 
 drink of the wine of the wrath of God, which 
 is poured out without mixture into the cup of 
 his indignation ; and he shall be tormented 
 with fire and brimstone in the presence of the 
 holy angels, and in the presence of the Lamb." 
 Rev. xiv. 10. 
 
 Eighthly, Remember the fearful end of such 
 persons as you are, and what dreadful judg- 
 ments God hath many times brought upon them. 
 Besides, who will trust you ? For they that 
 are false to God, and to their own soul, will 
 never be faithful to men. Come, that very 
 way you think to save all, you may lose all. 
 Besides, let me tell you, ''Light is sown for 
 the righteous, (though it is a dark time now) 
 and joy for the upright in heart." Nay, this 
 precious seed is sown, as I could show yoUj, 
 in this present dispensation ; but I am in haste. 
 What do you say to these things ? Will you 
 return 1 
 
 Apost. I dare not. Sir, at present. 
 
 Godli. Well then, I see you love the world 
 above Christ. I have but little more to say 
 to you ; but, Sir, what man in his right mind 
 
TRUE GODLINESS. 153 
 
 would, to avoid a few sparks, leap into the 
 fire ? or to save his hat, would lose his head ? 
 Alas ! whilst you seek to save your estates, 
 you are likely eternally to lose your soul.* 
 
 Apost. Well, Sir, trouble not yourself; 
 farewell. 
 
 Godli. Adieu, then, poor soul ! 
 
 * Reader, are you wandering away from God ? Have 
 you left your first love, and relinquished that good pro- 
 fession made before many witnesses ? O consider the 
 affecting but just view here taken of the condition of the 
 Apostate. Turn to the texts quoted — pray over them, 
 and may you be brought back weeping, and bitterly 
 repenting of sin. Ed^ 
 
CHAPTER XII. 
 
 Godliness, coming to Thoughiful's house, found 
 there his friend Consideration, ivhom he had a 
 long time sought for. The great opposition 
 Consideration met ivith. 
 
 Godliness now finding it was in vain to 
 gain admittance any where, unless the house 
 were under the influence of Serious Consider- 
 ation, knocked at a man's door who was but 
 just now come to dwell in the town Religion. 
 It encouraged him to learn that while so many 
 were leaving the place, this man sought it for 
 a habitation. 
 
 Now, this person formerly had been a very 
 great enemy to True Godliness, having lived 
 a loose and profuse life ; and wasted his chief 
 substance, though he had not really come to 
 poverty, but seemed to be in middling circum- 
 stances. Godliness had not long knocked at 
 his door, before he listened to him, and spake 
 within himself to this purpose : Who is this ? 
 Surely, said he, this is a voice different from 
 
TRAVELS OF TRUE GODLINESS. 155 
 
 any I have ever heard in my life ; and he doth 
 not knock as others used to do. At last he 
 cried out, Who is there? Who is it that is at 
 my door .? 
 
 Godli. Soul, Christ is at the door, and 1, his 
 noble and renowned offspring, True Godliness. 
 Dost thou not remember that word, " Behold 1 
 stand at the door and knock ?" &c. Rev. iii. 
 20. Sir, now I will ask you the like question ; 
 Pray what is your name 1 I hope I am come 
 to the right door. 
 
 lie answered, I might very well be called 
 Prodigal — for I have hitherto lived a very 
 thoughtless and wicked life ; but some call me 
 of late Thoughtful, because, blessed be God, I 
 am newly come to myself, and am constantly 
 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? 
 
 Thought. Because I hear it is the best town 
 in the country to secure a man from danger in 
 evil times, provided he can but get a place in 
 one of its strong holds in the heart of the 
 town ; for I have heard there is no safe dwell- 
 ing at the town's end ; no, nor any where in 
 
156 TRAVELS OP 
 
 the suburbs.* Besides, I was told lately, that 
 the city where I have dwelt till now of late, 
 will suddenly be destroyed. I do it indeed to 
 save my own soul. I am, Sir, desirous to find 
 out, if it may be, where true peace, happiness 
 and eternal felicity, are to be had ; for I see 
 they are not to be found in those paths in 
 which f formerly walked; I mean, in the 
 ways of Riches^ Honour, and the Pleasures 
 of this world. 
 
 Godli. I commend thee, honest Thought- 
 ful; thou hast done wisely, and like a consid- 
 erate man. Prithee, let me come in and dwell 
 with thee, and thou wilt find this poor town 
 the safest and most secure place in these dan- 
 gerous times, in all the world. Sir, I have 
 wandered about a long time, travelling from 
 place to place, to seek for one to whom I bear 
 much good will, but hitherto I have not found 
 him ; his name is Consideration. 
 
 Upon this Consider ation,\ who it seems was 
 
 * We must be hearty in religion; to get into the 
 neighbourhood, the suburbs of piety, as it were, will 
 do us no good. Reformation is not regeneration. 
 
 Ed. 
 t One of the first indications of grace in the heart, is, 
 that the sinner begins to consider his ways. The pro- 
 cess of this consideration is here well described. 
 
 Ed. 
 
TRUE GODLINESS. 157 
 
 indeed within, whispered 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. I can soon shew 
 you that there are many and forcible rea- 
 sons for admitting this visiter, and cherishing 
 him as thy welcome guest ever henceforth. 
 Meditate upon the worth and excellent nature 
 of thy soul. Thou art made a man, and there- 
 fore for a nobler and higher end and employ- 
 ment, surely, than eating and drinking, sleep- 
 ing and praying, trade and secular affairs, and 
 to enjoy sensual pleasures. This glorious soul 
 which lies in thy bosom, is capable of know- 
 ing God, and of enjoying union and commu- 
 nion with him forever; and all those who suf- 
 fer 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 cre- 
 ation. Alas ! nothing can fill the desires of 
 thy soul, but God himself. Thou hast hitherto 
 suffered thy affections and desires to run after 
 whatsoever thou couldst think might yield 
 thee felicity ; but it is evident there is noth- 
 ing thou canst find here below, that can satis- 
 fy thy thirsty and ever craving soul. 
 
 Riches, which sometimes thy heart hath 
 been so much set upon, cannot be thy chief 
 
158 TRAVELS OP 
 
 happiness; for they are uncertain, fleeting, 
 and variable : and let a man have ever so 
 much of them, yet if they are his chief delight> 
 he is still craving and desiring more ; so that it 
 is as Solomon says, ** He that desireth silver, 
 shall not be satisfied with silver." 
 
 Honours are of like nature ; and besides 
 their vanity, they depend on the minds, will, 
 and humours of men, who are changeable and 
 inconstant. 
 
 Pleasures and voluptuousness are common 
 to beasts as well as men, and, what is worse, 
 man has this additional disadvantage, that he 
 endures remorse and discontent when the en- 
 joyment is past. 
 
 iiesides all this, Consideration, to induce 
 him to open to True Godliness, bid him ask 
 his soul in what state it now was, what it was 
 doing, and whether it was going. 
 
 First, He endeavoured to shov," him. that his 
 soul was in the gall of bitterness, and in the 
 bond of iniquity, being under the law and curse 
 of God, both in respect of original and actual 
 sin ; he having not yet closed with Christ, nor 
 received True Godliness. 
 
 Secondly, Then as to what he was doing, he 
 bid him see if he did not neglect that one thing 
 ueedful. Have you, said Consideration, made 
 
TRUE GODLINESS. 159 
 
 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 spec- 
 ulations 1* 
 
 Thirdly, Whither are you going ? Are you 
 fit to die ? Are you going the vi^ay to heaven 1 
 Surely that cannot be, unless you receive 
 T7'Jie Godliness ; for I have heard that he con- 
 sists in a right faith, as well as in a holy life. 
 Oh ! what cost, labour, pains, means, motives, 
 and arguments, hath God used to make men 
 sensible of the everlasting interests of their 
 souls, audio engage them to a serious prepara- 
 tion for another world ! 
 
 / And this serious preparation must necessa- 
 rily be a thorough work of regeneration, 
 humble faith, and a spotless conversation ; 
 for the nature of the means must ever be 
 suitable and agreeable to the nature of the 
 end. Heaven being a holy place, nothing 
 but perfect holiness reigneth there; so it 
 were impossible to enter into it hereafter, 
 without progress be made in holiness here. 
 And how can it be thought that a man should 
 
 *Many who begin in earnest to seek religion, 
 devote too much time and pains to abstruse points 
 in divinity. Such should remember "One thing ia 
 needful." Ed, 
 
160 TRAVELS OP 
 
 reach the highest step of a ladder without 
 ascending the lowermost first 1 Who (said he) 
 ever hoped for a crop of corn without sowing 
 any, or expected to reap wheat, and sowed 
 nothing but tares'? 
 
 Besides these, Consideration dwelt much 
 ou the nature and holiness of God, his in- 
 finite hatred of sin, and great severity against 
 all unbelieving and impenitent souls, together 
 with the perfect knowledge he had of the 
 heart, thoughts, and ways of the children of 
 men. He endeavoured also to set in array 
 the dreadful judgments, the commands, the 
 threats, and the precious promises of Je- 
 hovah.* 
 
 He also brought to his mind the evil of sin, 
 showing him what an abominable thing it was 
 for a man to seek to please, obey, and do the 
 will of the devil ; and offend, disobey, and 
 cross the will of God. He spoke also of the 
 excellency of True Godliness, and what he 
 should gain by embracing him, and letting 
 
 * Reader ! if thou art an impenitent sinner, turn 
 back and read again these suggestions of Considera- 
 tion. Yea, read them again and again ; and begin 
 yourself to consider whether there are not reasons 
 enough why you should this instant fall upon your 
 knees and pray God to open your eyes to your true 
 condition and danger. JEd. 
 
TRUE GODLINESS. 161 
 
 Christ, and the Spirit of Christ, Christ and 
 theGrace of Christ, Christ and True Godlineas, 
 reign in his heart. Nay, he had so much to 
 say, that Thoughtful was persuaded, and was 
 on the point of opening the door to T/ue God- 
 liness. But on a sudden, there was a great 
 disturbance in the house, by several fellows who 
 made a violent uproar. Poor Consideration was 
 rudely and suddenly assailed in endeavour- 
 ing to defend himself, was quite put down, 
 and came near being utterly driven out ot the 
 house. 
 
 It was soon apparent that those who made 
 all this disturbance were some old servants, 
 who, not havmg been often called into action 
 of late, had grown apprehensive of losing their 
 places, and justly feared that the actual ad- 
 mission of True Godliness would now drive 
 them all away. Their names were Difficulty, 
 Sloth, Deficiency, Security, Danger, World- 
 ly Cares, and Carnal Company. These and 
 other wicked servants therefore combined to 
 obstruct this great and important business of 
 opening to True Godliness. 
 
 First, Difficulty spake after this manner : 
 Sir, do not trouble yourself to study to find 
 out these great mysteries of Religion, for it i» 
 O 
 
162 TRAVELS OP 
 
 a work too difficult for you to understand : 
 there is nothing more mysterious; therefore to 
 study them would be lost labour. 
 
 Sloth told him it was laborious and toilsome 
 work, and it would be great weariness to him, 
 if Difficulty did not make it utterly impos- 
 sible. 
 
 Deficiency said he was a man of a weak un- 
 derstanding, and those things were matters for 
 the learned and most knowing men to study ; 
 nay, that many of them too, notwithstanding 
 all their profound learning, proficiency, and 
 skill in the languages, could hardly attain to 
 the right knowledge of them. 
 
 Security endeavoured to make it appear 
 that his condition was very good and safe now, 
 and that he had godliness enough, without 
 troubling himself farther ; and that he exceeded 
 in holiness many men that had lived long in 
 the town. Moreover, he told him, that he had 
 followed the counsel oi Consideration too much 
 already. 
 
 Danger also spake several things. 1. That 
 to give place to him, would let in his enemy 
 3Ielancholy, which might endanger his life. 
 Do you not see, said he, how uncomfortable 
 this Consideration has made many brave men, 
 causing them, by thinking on their latter end, 
 
TRUE GODLINESS. 163 
 
 to hang down their heads like a bulrush, 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 yon as it were nothing but gall and 
 vinegar to drink. 
 
 2. He said, moreover. Consideration had 
 made many men go beside themselves; and if 
 he gave way to him about this affair, he would 
 be distracted. 
 
 3. He insinuated also, that if he seriously 
 mused upon this matter, or gave place to Con- 
 sideration, so that Godliness were let in, the 
 times were such that he would lose his friends 
 in business, and be undone, and utterly ruined. 
 
 Worldly Cares proved as great an enemy to 
 Consideration as any of them ; for he could not 
 seriously think upon eternity, or the present 
 condition his poor soul was in, he was so 
 hurried in his mind about the affairsof this life; 
 nay, no sooner at any season did he set him- 
 self to ruminate or ponder them in his mind, 
 but Worldly Cares would expel and drive such 
 thoughts away. 
 
 Carnal Company and Old Companions 
 greatly abused Consideration. They turned 
 Religion and Godliness into a jest, and made 
 the precepts of the gospel matter for raillery ; 
 
164 TRAVELS OF 
 
 and told him, that those men who seemed most 
 serious, were the most seditious ; and that their 
 profession savoured of nothing but pride, sin- 
 gularity, and hypocrisy. 
 
 Now, after they had spoken all their pleas- 
 ure,* and had silenced, nay, had quite routed 
 poor Consideration, his mind was filled and 
 hurried about many things, which Godliness^ 
 though not yet let in, overheard, and presently 
 took them all up seriously and answered them 
 one by one. 
 
 Godli. Honest Thoughtful, 1 would not 
 have thee discouraged by those enemies thou 
 hast within, so as to slight Consideration, for 
 he is thy very good friend, and as able a coun- 
 sellor as most in this town. Moreover, very 
 great inconveniences have always followed 
 these who have ignorantly slighted and con- 
 temned him ; nay, I must tell thee, most of all 
 those great miseries and heavy judgments that 
 
 * Let no serious inquirer be discouraged at finding 
 thoughts like these presented to his mind, and be 
 ready to conclude that his religious impressions are 
 unsound. Disorderly feelings will not soon be wholly 
 chastised into rectitude; but instead of being dis- 
 couraged by them, let the considerate soul regard 
 sanctification as the work he is to be about, not the 
 blessing for which he is to wait. Ed. 
 
TRUE GODLINESS. 165 
 
 have befallen nations, cities, towns, churches, 
 and particular souls, have been occasioned 
 through their great neglect of Consideration. 
 This was the cause of Israel's ruin of old. 
 God, by his merciful providence, sent to them 
 by his prophets, to warn them of their perilous 
 estate and condition by reason of their sins ; 
 and not only told them of their imminent 
 danger, but also revealed its true causes, and 
 how they might easily provide remedies for 
 the prevention of it. But they refused to lay 
 it to heart, or consider about it, which made 
 Jehovah bewail their future misery after this 
 manner : ** O that they were wise, that they 
 understood this, that they would consider their 
 latter end." Deut. xxxii. 29. Among other 
 causes of their dismal calamities, none is 
 more general, or oftener alleged in scripture 
 than the lack of Consideration. It is through 
 this means, as by a common snare and deceit 
 of the adversary, that most men fall into sin 
 and reject me, and are holden also perpetually 
 in Satan's bonds, to their destruction and per- 
 dition. Men seem determined to goon in their 
 abominable covetousness, ambition, pride, op- 
 pression, excess, drunkenness, and all manner 
 of debauchery, without considering what the 
 end of these things will be. '* Wo unto them," 
 
166 TRAVELS OF 
 
 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 con- 
 sider the operations of his hands." Isa. v. 11. 
 Their lusts and sensuality brought them to 
 neglect Consideration. " 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 belter than a brute : and 
 what follows this folly and madness? " There- 
 fore, saith the Holy Ghost, hell hath enlarged 
 herself, and opened her mouth without meas- 
 ure, and their glory, and their multitude, and 
 their pomp, and he that rejoiceth, shall de- 
 scend into it." Isa. v. 13, 14. " A brutish 
 man knoweth not, neither doth a fool under- 
 stand this, when the wicked spring as the 
 grass, and when all the workers of iniquity do 
 flourish : it is that they should be destroyed 
 forever." Psal. xcii. 6, 7. " The ox knoweth 
 his owner, and the ass his master's crib; but 
 Israel doth not know, my people doth not con- 
 sider." Isa. i. 3. 
 
TRUE GODLINESS. 167 
 
 Negligence, Carelessness, Ignorance, and 
 absence of Consideration, as they brought 
 down Jerusalem, Lam. i. 9, so they have been 
 the bane and ruin of wretched men in all ages, 
 and will be yours, if you hearken to these 
 enemies of your soul, and suffer Consideration 
 to be expelled. Why at this day are there so 
 many people who drink up iniquity as the ox 
 drinks water; that commit all manner of sin, 
 outrage, and injustice, treading down the poor, 
 and contemning me, without remorse of con- 
 science, or dread of God's wrath and fearful 
 vengeance, but for the lack of considering 
 that which is like to be their reward and pun- 
 ishment 1 Thus saith the Lord, consider your 
 ways, consider your doings." Haggai i. "Con- 
 sider this, ye that forget God, lest he tear you in 
 pieces, and there be none to deliver you." Ps. \. 
 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 inconsid- 
 erately put the evil day far away, and harden 
 their hearts against God, provoking him to draw 
 his sword, and cause his hand to take hold of 
 judgment. Nothing doubtless can be more 
 intolerable in the presence of the Almighty, 
 than this iniquity, since he hath pubhshed his 
 law, declared his pleasure concerning godli- 
 
168 TRAVELS OF 
 
 ness, charging all to bear it in their minds, 
 to ponder it in their hearts, to study and 
 meditate upon it both day and night, at home 
 and abroad, when they rise up, and when they 
 lie down, and to make it their thoughts con- 
 tinually. And oh ! that men should ever, 
 notwithstanding all this, contemn it, and make 
 it no part of their thoughts, but rather avoid 
 with care the knowledge thereof! God makes 
 his complaint, and denounceth judgment, but 
 no man (as the prophet Jeremiah sheweth) 
 will enter into consideration, nor mind why 
 the land mourns : none cry out, " What have 
 I done !" All men, alas! are set upon their 
 own courses, and run on with great vehemence 
 and fierce obstinacy, as the war-horse rushes 
 into battle, when he hears the trumpet sound 
 a charge. 
 
 Come, Thoughtful^ if thou adhere to Con- 
 sideration, he will help thee to know God 
 and thyself, and to find out the miserable con- 
 dition thou and all men are in by nature. He 
 is the key that openeth the door for me to 
 enter the innermost room of thy heart; though 
 it is true, he cannot open it without help. 
 Nay, farthermore, he is the looking-glass, or 
 rather the very eye of thy soul, whereby thou 
 mayst view thyself, and see what a condition 
 
TRUE GODLINESS. 169 
 
 thy soul is in : hereby they raayst espy thy 
 debts, thy danger, thy duties, thy defects, thy 
 safety, the course thou dost follow, the com- 
 pany thou dost keep ; and the place and end 
 to which thou drawest.* He will give thee a 
 view of all God's dealings with men since the 
 creation of the world ; the reason why God 
 sent his Son, his gospel, his Spirit, his servants, 
 and takes so much pains to bring men to sal- 
 vation. By his help, thou mayst also find 
 that all the means God uses to bring thee to a 
 true sight and sense of sin and wrath, and to 
 recover thee out of thy fallen estate, will prove 
 vain and ineffectual to thee. Let, therefore, 
 the consideration of the danger thou mayst 
 escape through hearkening to him on the one 
 hand, and the great advantage thou mayst re- 
 ceive on the other, together with the absolute 
 necessity of cherishing him, if thou wouldst 
 be happy, engage thee not to be discourag- 
 ed to incline to him, nor regard what any 
 speak against so good a servant as Consid' 
 eration. 
 
 * Here is a happy summary of the topics which an 
 awakened soul should earnestly consider. Any one 
 who will take these as heads of subjects, will find 
 no deficiency in matter for devout meditation. 
 
 Ed. 
 P 
 
170 TRAVELS OF 
 
 Give me admission, and I will bring thee 
 acquainted with God and Jesus Christ; nay, 
 help thee to a room in his heart, lead thee 
 into union and communion with him, give 
 thee much glorious light, and help thee to 
 pardon for sin, peace of conscience, and joy 
 in the Holy Ghost. I will make thee a son 
 of God, give thee a place in the heavenly 
 family, feed thee with the bread of life, clothe 
 thee with glorious robes, and make thee rich ; 
 rich in faith, in knowledge, in experience; 
 truly rich, always rich, eternally rich; yea, 
 set a crown of glory upon thy head, and make 
 thee an heir of heaven and earth. Thy re- 
 nown also will be great ; thou shalt have 
 angels to guard thee, Christ to serve thee, 
 God to honour thee. Oh ! love him who would 
 lead thee into Christ's bosom, and cause thee 
 to sit in heavenly places ; make thee to triumph 
 with seraphims, and set down with thy glori- 
 fied Redeemer upon the throne of God for 
 evermore.* Alas ! men deal with me and 
 my friend Cujisickraiion, as the inhabitants 
 
 * What can the world offer which can compare 
 with sucli inducements? Reader, if you have never 
 seen what profit there is in serving the Almighty, 
 turn back and read these promises again. Ed. 
 
TRUE GODLINESS. 171 
 
 of Sodom did with the heavenly messen- 
 gers that entered into Lot's house, viz. 
 quarrel with us, abuse us, and offer violence 
 to us — who seek to preserve them from being 
 consumed, and who, whilst we are with them, 
 stay the hand of Heaven from falling upon 
 them — the hand of the destroying angel — that 
 they perish not, and endeavour to make them 
 forever 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 pre- 
 vent it? Why then surely Consideration 
 cannot but have thy affection, unless thou 
 dost contemn rivers of pleasures, inconceiva- 
 ble glory, -even the inexhaustible riches of 
 both worlds, and choosest anguish, death, hell, 
 and the lake that burneth with fire for thy 
 portion. 
 
 As to the objections which Diffiadtij raises 
 against thy compliance with my advice, they 
 are soon answered. 
 
 He basely insinuates that to ponder on 
 the great concerns of Godliness and anoth- 
 er world is a hard and difficult work. In 
 great and hazardous achievements for worldly 
 advantages, however, this is not made an ob- 
 
173 TRAVELS OF 
 
 jection. Men do not care how difficult the 
 work is, if it be but profitable : and shall 
 this be a stumbling block in the way ? How 
 else should some houses be built, or bridges 
 over great rivers be made, or fields be sowed, 
 or dangerous voyages to sea be taken ? Shall 
 the carpenter say. Oh it is difficult — and the 
 husbandman say. It is difficult — and the mari- 
 ner say, It is difficult — and so lay the enterprise 
 aside? 
 
 Is it not sad, and very surprising, that the 
 enemies of the gospel, should not think any 
 thing too hard to undertake in order to sup- 
 press and destroy Godliness; and yet many who 
 profess love to me, are not willing to encounter 
 small difficulties to entertain and embrace 
 me, though it be their only business and chief 
 interest in the world ! Were a man's house 
 on fire over his head, and he likely to be 
 burned, would he not think of ways to escape 
 though it was difficult ? But in truth it is not 
 because consideration about heaven and hap- 
 piness is so difficult, that men avoid them, but 
 because they have no will nor love lo 
 these things — other things are more in 
 their affections. Besides, the rarest things 
 are not obtained but through great difficulty. 
 What hazard do men often run for honour 
 
TRUE GODLINESS. 173 
 
 and worldly riclies ! Oh, what projects and 
 contrivances do they find out ! And wilt thou 
 desist from this work, because it is difficult? 
 Men do not think it hard to carry talents of 
 lead, or mountains of sin on their backs, and 
 yet think Consideration difficult, who, like a 
 faithful friend, would tell them how to be rid 
 of that load, that will sink them down into the 
 lowest pit, except they obtain faith in Christ, 
 or receive True Godliness into their hearts. 
 They do not think it hard to dig into hell ; 
 yet they think Consideration hard, who would 
 teach them to walk the blessed highway to 
 heaven. They do not think it hard to be op- 
 pressed by an usurper; and yet they think Con- 
 sideration hard, who would help them to shake 
 him off. O fools, and slow of heart ! They 
 that have courage to meet an army in the 
 field, and have confidence to laugh at the glit- 
 tering spear and shield ; they that have cour- 
 age to plough the sea, to face the mouth of 
 cannon, to stand a volley of shot, to fight duels, 
 endure the noise of guns, hear the clashing 
 of swords, and lie on the cold ground many 
 nights together, to have an arm or leg cut 
 off, think consideration about religious things 
 too hard ! Contemn the thoughts of being 
 overcome by deceitful and timorous Difficidty. 
 
174 TRAVELS OP 
 
 As to what Deficiency says, that thou art a 
 man of weak understanding; thou canst per- 
 ceive that gold is better than glass, and that 
 pearls are better than pebbles. Thou art able 
 to perceive thou art mortal, and must die ; and 
 dost know, when a bone is broken, it is good 
 to have it set; that food is good when thou art 
 hungry ; and that it is good to get clothes to 
 cover thee. ,' Art thou not, then, able to con- 
 sider that there is need of food for thy soul, 
 and clothes to cover the nakedness of thy soul, 
 and that it is good to have grace to enrich thy 
 soul? Art thou able to find out how grievous 
 it is to be cast into a furnace of fire, and yet 
 canst not understand that it is worse to be 
 cast into a fire that cannot be quenched? 
 Nay, have not very weak and simple persons 
 attained to the skill of Consideration about 
 their eternal state ; and have even outdone 
 the wise and learned of the world ? " Knowl- 
 edge is easy unto him that hath understand- 
 ing." Prov. xiv. IG. ** Wisdom gives subtle- 
 ty to the simple, and young men knowledge 
 and discretion." Prov. i. 4. " When wisdom 
 entereth into thine heart, and knowledge is 
 pleasant to thy soul, discretion shall preserve 
 thee, and understanding shall keep thee." 
 Prov. ii. 10, 11, 
 
TRUE GODLINESS. 175 
 
 As for what Sloth saith, thou hast cause to 
 abhor him, for he is a beggarly character, and 
 deserves to be driven not only out of thy house, 
 but out of the world, for he never did any man 
 the least good : cast him out then as a vaga- 
 bond. Thoughtful, wouldst thou not be at 
 pains? Remember, the slothful person shall 
 beg at harvest, and. have nothing. He would 
 not have thee consider thy danger, though 
 thou knovvest it will soon be too late to escape 
 it. Oh ! how many have lost their souls by 
 this wretch ! What good comes of Idleness / 
 Besides, do you not see how the men of this 
 world hate him .^ They will not hearken to 
 him, but will in despite of him engage in all 
 ways and means to get bread to eat, and 
 clothes to put on ; nay, seek out, through great 
 industry, rare projects to amass riches ; and 
 wilt thou be drawn away by him, from think- 
 ing on the ready way to be made rich, great, 
 and renowned for ever ? It is the diligent 
 hand that hath the promise : " Thou must 
 seek for wisdom as for silver, and search for her 
 as for hid treasure." Prov. ii. 4. Do not think 
 that I put too great a burden upon thee ; for 
 observe, it is not necessary to take greater 
 pains about this inestimable jewel, than men 
 of the world take to get the perishing things 
 
176 TRAVELS OF 
 
 of this life : nay, if men did but bestow half 
 the labour about the good of their souls, that 
 they do about getting the world, and providing 
 for their bodies, what happy persons might 
 they be ! 
 
 As to what timorous, faint-hearted Danger 
 has laid before thee, in respect to letting in 
 Mdanclwly , this is a mere deceit ; for there 
 is a vast different between serious Consider- 
 ation and destructive Melancholy. A man 
 is not sad, because he will not swear, cheat, 
 gamble, and be drunk. Consideration will 
 let thee see, that those men who are pleas- 
 ed so much with vain sports and merriment, 
 have the least cause to rejoice of any men in 
 the world. 
 
 Consideration will show you that whatsoever 
 vain men may prate and boast of, touching joy 
 and pleasures, yet there is no delight and felici- 
 ty like that which is found in the ways of true 
 virtue ; that Godliness is the best security ; 
 that those serious persons who look deject- 
 ed and melancholy to the carnal eye, have 
 joys within which no stranger intermeddles 
 with , and carry in their breast that which 
 can make their life perpetually peaceful and 
 joyous. 
 
TRUE GODLINESS. 177 
 
 They are fools that count the life of a Chris- 
 tian madness, and his inward peace, an airy 
 notion. Who is so frantic, as he who cher- 
 ishes a serpent in his bosom, that will certain- 
 ly sting him to death; who never sows, yet 
 thinks to reap at harvest;* who might have 
 glorious robes to clothe him, and yet values 
 his own rags above them, or chooses to go un- 
 clothed ;t 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 there 
 be greater madness than to prefer a stone before 
 bread, or feed upon husks with the swine, when 
 there are all good things to be had, by seeking 
 for them ? Can there be greater madness than 
 
 ^"Whatsoever a man soweth, that shall he also 
 reap." Gal. vi. 7. 
 
 t " All our righteousnesses are as filthy rags." 
 Isaiah Ixiv. 6. " He halh covered me with the robe 
 of righteousness." Isaiah Ixi. 10. 
 
 t " Because you are not of the world, but I have 
 chosen you out of the world, therefore the world 
 hateth you." John xv. 19. 
 
 These texts, selected frotn many of like import, at 
 once prove and explain the expressions to which they 
 refer. Ed. 
 
178 TRAVELS OF 
 
 to value a base propensity above God, Christ, 
 and eternal glory ? 
 
 Whereas Danger, in order to obstruct Con- 
 sideration from opening to me, tells thee of the 
 evils of the times, and that, if I am let in, thou 
 wilt be undone — be assured, if I am kept out, 
 there is no way to escape, but ruined thou wilt 
 be. No danger is like soul-danger. He can 
 never be undone that hath God for his portion 
 and heaven for his inheritance. Lose thy soul, 
 and what hast thou more ? And unless thou 
 consider soon, and open to me, thou canst not 
 save it; for "without holiness no man shall 
 see the Lord." 
 
 Worldly-Cares, I know, hinders my dear 
 friend Consideration as much as any one ; he 
 would persuade thee thou hast no time to think 
 on God nor Godliness, having a trade to follow, 
 a family to provide for, &lc. But shall those 
 things hinder thee from thinking of any thing 
 else? Is there not one thing more needful, 
 viz — to seriously think on me, and of the con- 
 cerns of thy soul, when thou art at work, or 
 about thy worldly affairs; when thou goest out, 
 and when thou comest in ; when thou liest 
 down, and when thou risest up? Thy heart 
 may be with God, when thy hands are fully 
 employed. True, if the world is in thy heart. 
 
TRUE GODLINESS. 179 
 
 there can be but little room for Consideration, 
 much less for True Godliness. A continual hur- 
 ry of business puts out the eye whereby it should 
 reflect upon itself. But shall the earth keep 
 out heaven, and the prince of darkness shut 
 out the Prince of Light, and briars and thorns 
 choke the good seed? Shall Worldhj-Cares 
 and business be thy chief guests whom thou 
 biddest welcome, and Christ stand at thy door 
 as a neglected stranger ? Shall Worldly Con- 
 sideration be cherished, and Serious Consid- 
 eration be crushed, who would put thee in a 
 way to get to heaven ? But remember this, 
 he that hath not time to open to Christ here, 
 Christ will find no time to open to him here- 
 after. Can the world help thee to peace and 
 pardon on a death bed, or riches deliver thee 
 in the day of wrath? 
 
 As to what thy Old Companions lay before 
 thee to render me odious, if thou persist in re- 
 garding them, adieu forever I They that hate 
 Seriousness for themselves, must needs dislike 
 it in others : these are Satan's agents, whom 
 he sends abroad into the world to destroy vir- 
 tue ; these strive to put me into a wolf's skin, 
 and then set the dogs of the town upon me. 
 Shun keeping company with these scoffers 
 and contemners of True Godliness, for the 
 
180 TRAVELS OF 
 
 sake of thy precious soul. As thou art come 
 into the town of Religion, so let the truly re- 
 ligious be thy companions, who will instead of 
 hindering, help Serious Consideration. What 
 ground is there to think a man should mind 
 the true interest of his soul, that keeps com- 
 pany with persons who make sport of Serious 
 Consideration ? What is he that keeps com- 
 pany with sinners, but an abettor of sinners 1 
 Remember that society in sin strangely dimin- 
 ishes the sense of its heinousness. As is a 
 man's company, such is the man ; and as is 
 his company here, such it is likely to be here- 
 after. Oh, how do sinners harden one anoth- 
 er in ways of wickedness ! They think there 
 is some comfort in having associates in misery. 
 It is a hard thing indeed, Thoughtful, to be 
 serious in such a wicked age as this. A wick- 
 ed man, as he poisons the air in which he 
 breathes, so he pollutes the age in which he 
 lives. It is bad lodging in the house where 
 God refuses to dwell ; with the froward thou 
 wilt soon learn frowardness : but it is better to 
 be contemned for virtue by men on earth, than 
 to be condemned for vice by the God of 
 heaven. What sayest thou, Thoughtful, shall 
 Consideration prevail with thee to open the 
 door to me ? 
 
TRUE GODLINESS. 181 
 
 Conscience being now brought over to join 
 with the solicitations of Godliness, Thoughtful 
 was fully resolved to cherish Serious Considera- 
 tion* in spite of all the clamour, raised by the 
 other inmates of his house. Indeed he deter- 
 mined to rid himself as soon as possible of 
 every one of them, and had no doubt of im- 
 mediate success — but lo ! on a sudden, new 
 enemies rose up in his house^ and made strong 
 opposition to the admission of Godliness. Of 
 this we shall give an account in the next 
 Chapter. 
 
 * When David thought on his tvays, he began to 
 turn his feet unto God's testimonies. Psalm cxix. 59. 
 This is the state of mind which leads the thoughtful 
 sinner to inquiry meetings, and to the word of God, 
 and is clearly described in the next Chapter. Ed. 
 
CHAPTER XIIT. 
 
 Thoughtful, though he had embraced Considera- 
 tion, and ivas resolved to receive Godliness into 
 his house, is hindered hy Old-Man, Wilful-Will, 
 Carnal-Affections, and Apollyon. He is aided 
 hy Laborious, but had not prevailed, had it not 
 been for another, who came in to his assistance. 
 
 Thoughtful, having with much joy and 
 gladness embraced Consideration, and over- 
 come the snares and impediments those adver- 
 saries (we mentioned before) laid in his way, 
 was now resolved to receive 2Vz/c Godliness^ 
 and speedily close with Jesus Christ; but all 
 on a sudden other enemies, that he had not 
 suspected to be in his house before, rose up, 
 and made strong opposition against his receiv- 
 ing this heavenly guest.. These enemies were 
 Old-Man, Carnal- Affections, and Wilful- Will, 
 all stirred up by the envious prince Apollyon. 
 But though he was thus discouraged by unex- 
 pected opposition, he found that he had by 
 
TRAVELS OP TRUE GODLINESS. 183 
 
 the means of Consideration, and the light ot 
 God's word, some new friends to help and as- 
 sist him; their names were Conscience. and 
 Enlighienecl-Understancling. Now Apollyon 
 being in great fear that Thoughtful, by the 
 help of Consideration, Conscience, and En- 
 lightened Understanding, would embrace True 
 Godliness, rose up, and addressed with great 
 fervour the infernal host around him. " Most 
 mighty powers, (said he,) ye who incurred the 
 miseries of this infernal abode, in your at- 
 tempts to upbuild and maintain my throne 
 and your rights, bestir yourselves, or all is 
 gone as to Thoughtful, and we lose him for- 
 ever." 
 
 Then answered one of his chief friends, and 
 bid the assembly not to be discouraged. " You 
 see,'' said he, "we have yet a strong party in 
 this house. Old-Man, Wilful, Carnal-Affec- 
 tions, will do their utmost to keep out this sanc- 
 timonious traveller. Let us go and inspire these 
 with new zeal. Let us endeavour to get Car- 
 nal-Company and Old Companions into his 
 house again. Let us perplex him with Worldly 
 Care, who has always proved a notable enemy 
 to Consideration. There is no need to despair, 
 brethren. Let us only give full scope to our 
 power and craft, and the victory will be ours. 
 
184 TRAVELS OF 
 
 This speech met general approbation, and 
 all seemed to take new courage. AH the pow- 
 ers of hell now combined to prevent Thought- 
 ful from receiving True Godliness. Poor 
 Thoughtful was put to a stand. One while 
 he was resolved to open the door, but then 
 suddenly his heart was captivated with the 
 pleasures or business of this life. This was 
 because his affections were not yet thoroughly 
 changed, nor the evil qualities of his soul re- 
 moved ; for Old'31an had grievously corrupted 
 ail his powers and faculties. Godliness, who 
 with patience waited still at his door, perceiv- 
 ing his hesitation, asked him what the matter 
 was that he did not let him in. 
 
 Thoughtful answered, he was hindered by 
 base advisers that he had in his house; upon 
 this. Godliness and he fell into serious discourse 
 again. 
 
 Godli. Who is it, Thoughtful, that hinders 
 my being received? 
 
 Thought. I find several who raise great 
 objections — one of the most resolute is Old- 
 Man. 
 
 Godli. Ah ! he is my grand enemy, and 
 hath been nearly six thousand years. There 
 is not one in all the world, that has done more 
 
TRUE GODLINESS. 185 
 
 wrong than he and his daughter, Carnal-Affec- 
 tions. 
 
 Thought. I find also Wilful-Willis utterly 
 against your admission : Lord, what will be- 
 come of me ? I know you are worthy of en- 
 tertainment ; and, oh ! who am I, that you 
 should come to be guest to such a vile and 
 unworthy wretch ! 
 
 Godli. Nay, Thoughtful, 1 do not stand 
 alone ; but here are others waiting at thy door 
 to come in with me also, who are persons of no 
 mean quality. 
 
 Thought. Others ! pray who are they ? 
 
 Godli. Why here is the eternal Jehovah, 
 with Jesus Christ, the Prince of the kings of 
 the earth, and the Holy Spirit. Rev. iii. 39. 
 ^'Thought. Lord! what shall I do? O infi- 
 nite and admirable grace and condescension ! 
 God, and Jesus Christ, and the Holy Ghost, at 
 my door, and I not let them in 1 Oh ! this is 
 amazing ! 
 
 Godli. Moreover, I must tell thee, they 
 have been waiting here ever since I came first 
 to knock at thy door ; and I so informed 
 thee : but I perceive thy memory proves false. 
 Thou art doubtless misled by that deceptive 
 Old-Man ; but if thou dost not open to me 
 
 a 
 
186 TRAVELS OF 
 
 soon, I shall leave thee,* and these illustrious 
 guests will take their departure. Why dost 
 thou not lay Old-Man prostrate 1 It is not 
 enough to cry, What, Lord, shall I do? but 
 thou must shake off Sloth, and like a brave 
 and courageous soul acquit thyself. 
 
 Thovght. Alas! what can I do? This 
 Old-Ma?i is too strong for me. Wilfid-Will is 
 very stubborn too. Carnal-Affections and 
 Old- Companions haunt me continually. I am 
 unequal to them. 
 
 Godli. Why, I will tell thee ; there is one 
 in thy house that will help thee, if tliou heark- 
 en to him. 
 
 Thought. What is his name, Sir ? 
 
 Godli. His name is Conscience. 
 
 Thought. Sir, I know him well ; he has, 
 since his eyes were opened, been a very good 
 friend to me : but for a great while he lay 
 in my house almost as one dead, and I found 
 his eyes almost put out by Old Man ; but all 
 that he can do, is not sufficient without farther 
 help. 
 
 * How many who seemed to have got thus far in 
 religion, have at last relapsed, and the glorious guest 
 has retired to return no more ! If foes appear to 
 multiply, let zeal and effort increase. We are flying 
 from wrath, we run for a crown. The struggle must 
 never be relinquished. Ed. 
 
TRUE GODLINESS. 187 
 
 Godli Thou sayest right ; thank Enlight- 
 ened Understanding for that. Consideration, 
 by bringing him to read and hear God's holy 
 word, opened the eyes of your Understanding 
 also. But is there no other friend of mine in 
 thy house, who can lend thee assistance in this 
 time of need ? 
 
 Thought. Alas ! Sir, whom have I else 
 that can do any thing for me ? My house is full 
 of adversaries ; never was a cage fuller of un- 
 clean and hateful birds. 
 
 Godli. Thou sayest right ; I believe thee, 
 poor Thoughtful. But see if thou canst not 
 find a friend that I dearly love, and have a 
 long time sought for. 
 
 Thought. Pray, Sir, who is that ? Tell me 
 his name. 
 
 Godli. His name is Endeavour, alias La- 
 borious. You cannot imagine. Thoughtful, 
 what great things he hath done. O ! I love 
 him much. He helped Noah to build the ark, 
 and Jacob to get the blessing, and to wrestle 
 with the angel, and to prevail too ; and Solo- 
 mon to build the temple. Consideration, it is 
 true, caused David to think on his ways; but 
 it was Endeavour that turned his foot to keep 
 God's statutes. Consideration also brought the 
 poor prodigal to his right mind ; but it was 
 
188 TRAVELS OP 
 
 Endeavour that sent him home to his father's 
 house, after the Spirit of God had brought 
 him to himself. Nay, I could tell thee, I 
 have taught him to get many a blessing by 
 prayer. Who was it that got the three loaves 
 in the gospel ? Was it not the importunate En- 
 decwour ? Was it not he likewise that made 
 the poor widow prevail with the unjust judge to 
 avenge her of her adversary ? In a word, 
 the promise of God is made to him — '* If you 
 follow on to know the Lord, then you shall 
 know him." It is this diligent person that 
 makes men, with God's blessing, rich ; and 
 laborious effort is the divinely appointed means 
 of becoming spiritually rich. Now, what dost 
 thou say, Thoughtful ? Canst thou find within 
 my good friend Endeavour ? 
 
 Thought. Truly, Sir, now 1 think of it, I 
 hope I have him ; but he has been here only a 
 little time, and has 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 ?* 
 
 * The answer to this question will point the awaken- 
 ed soul to the efforts which it is his duty to make. 
 Such as have been long serious, and have not brought 
 Endeavour in this manner to their aid should not 
 wonder at their want of hope and comfort. Ed, 
 
TRUE GODLINESS. 189 
 
 Godli. Why, he commonly stirs up men to 
 open the door to me. He is a great enemy to 
 Sloth and Idleness; and makes men rise be- 
 times in the morning to call upon God. He not 
 only induces them to read his word, but to 
 search into it diligently He will make you in- 
 cline your ear to listen to what Conscience says, 
 and make you tremble at his reproofs and 
 accusations when you sin against God, if you 
 will take his counsel. He will cause you to go 
 and hear sermons, and not to sleep when you 
 get there ; nor neglect convictions ; nor 
 be careless and negligent in any duty. He 
 will send you to converse with experienced 
 Christians ; and require you to peruse practi- 
 cal books. He will teach you to set apart 
 stated seasons every day for prayer, reading 
 God's word, and sacred meditation. He will 
 help you to labour after faith, and not to rest 
 upon any thing short of Christ. 
 
 Thought. O ! Sir, this is the very friend 
 I want ; and blessed be God that I have found 
 him. I am resolved to make use of his help 
 and assistance continually. 
 
 Upon this he became very diligent in attend- 
 ing upon all the means of grace. Moreover, 
 by the help of Endeavour, he cut off some 
 one or two of the members of Old-Man, that 
 
190 TRAVELS OP 
 
 body of sin, and prayed morning and evening; 
 and would not speak at random with his 
 tongue, nor neglect to hear a good sermon, 
 when an opportunity presented. He became 
 strictly just in all his dealings with men, and 
 generous toward objects of undoubted utility. 
 But now Apollyon, by the treachery of Old' 
 Man, raised up another enemy which had al- 
 most undone him insensibly. This was SelJ- 
 Kighteousjiess, a very great enemy to True 
 Godliness. By his influence Thoughtful was 
 becoming quite contented with himself, and 
 began to forget that he had not admitted True 
 Godliness ; but at last, he knocked again, and 
 demanded instant admittance. 
 
 Godli. What is the cause of this great 
 neglect 1 What, shall I not be received ? O 
 what a long time have I stood at your door ! 
 What is the difficulty now ? 
 
 Thought. Truly, Sir, I had concluded that 
 now the door was open* by the help of my 
 
 * How ready is the great Adversary to adopt any 
 measures which may ruin the soul ! He labours as 
 long as there remains the least hope of success to re- 
 press serious consideration. When this is impossible, 
 he cherishes a reliance on present attainments ; or 
 induces a belief that no more can be done^ and that 
 now the soul must wait for God to do the rest. Ed, 
 
TRUE GODLINESS. 191 
 
 good friend Laborious, for I have done what 
 he required of me. 
 
 Godli. No, no, Thoughtful, I am still kept 
 out. Wilful-Will and Old-Man have beguiled 
 you, and let in another dangerous enemy, 
 whose name is Self -Righteousness. I cannot 
 enter until he be expelled and hated. This 
 was he that quite undid poor Legalist, and will 
 quite ruin you too, if you do not take heed. I 
 would not have you slight Endeavour, but do 
 not make an idol of him. If you be found in 
 your own righteousness, you will be lost by 
 by your own unrighteousness. Duties can nev- 
 er have too much of your diligence, nor too lit- 
 tle of your dependence. Not the salt sea of 
 thy own tears, but the red sea of Christ's 
 blood must wash away thy sins. /You must 
 owe the life of your soul, to the death of your 
 Saviour. If you have no better 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 dependence. There 
 is as much cause to fear for your safety now 
 as there ever was ! What will you do ? 
 
 Thought. Lord, help me ; what shall I do 
 indeed? O! how many are deceived, who 
 
192 TRATELS OP 
 
 think it is an easy thing to be saved ? Surely 
 I shall never attain to a state of grace and true 
 conversion. 
 
 Upon this a melancholy and very dangerous 
 person, called Despond^ attacked him, and 
 almost prostrated him to the earth — wound- 
 ing him so grievously, that he despaired 
 of life. Indeed, he was overwhelmed with 
 trouble ; and that which grieved him most of 
 all, was, to think, that all this time, not only 
 True Godliness, but Christ himself also, waited 
 at his door. Godliness, perceiving what a de- 
 plorable condition he was in, spake to him af- 
 ter this manner. 
 
 Godli. Poor Thoughtful, do not give way 
 to ApoUyon, that prince of darkness ; for he it 
 is who hath stirred up that cruel enemy Des- 
 po7id to take away thy life. That cruel destroy- 
 er hath sent many souls to hell. Come, though 
 thy own righteousness is worth nothing, being 
 like filthy rags, yet Christ's righteousness 
 is sufficient to cover thee, and his blood to 
 heal thy wounds. Your business is to believe, 
 viz. wholly to get out of yourself, and rely upon 
 Christ's all-sufficient merits ; and know assur- 
 edly, that the very moment you cast yourself, 
 by a lively act of faith, upon Jesus Christ, I 
 shall enter your habitation ! 
 
TRUE GODLINESS. 193 
 
 O poor Thoughtful, know, that Christ's 
 righteousness hath more worth in it to save 
 you, and raise you up to heaven, than your 
 own unrighteousness hath weight to cast you 
 down to hell. You say you are a great, and 
 hell deserving sinner ; but you can be but a 
 sinner, and Christ died for sinners ; and never 
 did any throw themselves by an act of true faith 
 upon him, but they were saved. He died for 
 the chief of sinners.* Do you not hear him say, 
 ** Come unto me, all ye that labour and are 
 heavy laden, and I will give you rest ?'^ Matt, 
 xi. 28, 29. 
 
 Thought. O that I could believe ! My sins! 
 my sins ! 
 
 No sooner had Godliness showed him in this 
 full and clear manner what it was to open the 
 door, and laid before him the necessity of 
 union with Christ, and of faith in him, but 
 Apollyon, stirred up Wilful-Will, Old- Man, 
 and other bitter enemies, to cause dreadful 
 
 * Such as mourn for sin, and yet suppose their guilt 
 too great to be forgiven, should know that this thought 
 is a great sin. It is even making God a liar ! See 
 1 John V. 10, 11, and Heb. vii. 25. Whoever, under 
 this trouble, reads seriously, will turn to these pas- 
 gages and see them in their connexion. Ed. 
 
 R 
 
194 TRAVELS OF 
 
 commotions in his house ; for nothing doth the 
 devil fear more than true faith. Apollyon, 
 also tried his skill in many other ways to undo 
 him, so that he was hard beset. 
 
 When, however, he saw none of those ways 
 were likely to succeed, he laid before him the 
 outward danger he would be in, if True Godli- 
 ness were embraced. He told him, he was 
 likely to suffer great persecution, it being the 
 portion of all who entertained True Godliness, 
 insomuch that his very life might be in danger. 
 But Godliness comforted him with many 
 precious promises ; telling him also, he had 
 such a glorious retinue to attend him, which 
 he would bring into his house with him, that 
 he need not fear any difficulty, provided he 
 would but admit him ; and seeing he was still 
 unable to open the door, his enemies being too 
 strong for him, he told him, there was one 
 friend of his, whom, if he could prevail with 
 to come to his assistance, he would soon make 
 the way clear, and open the door. Who is 
 that? said T/«ow^/i(/iJ, with great earnestness 
 mingled with joy. Godliness then discovered 
 to him the excellency of his person, and the 
 nature of his operation, by which he soon un- 
 derstood it was the Holy Ghost. Upon this 
 he was not a little delighted, and presently 
 
TRUE GODLINESS. 195 
 
 cried out, as one whose life is in danger, to 
 God, to send the Holy Spirit to assist him. 
 
 " O Lord, the Holy Spirit, teach me thy 
 truth, and work in me to do thy pleasure." 
 Thus he cried, with the greatest fervency, and 
 presently there vvas strange strugglings indeed 
 (the Holy Spirit acting upon all the faculties 
 of his soul;) yea, such a conflict as he never 
 before met with. Judgment m the combat be- 
 haved himself valiantly ; Consideration was not 
 wanting ; Conscience laid on home blows, 
 being backed by Endeavour ; and in the be- 
 ginning of the combat, the Holy Spirit came 
 in, and with him Faith and other attendants of 
 Godliness; then the door flew open, and 
 Godliness entered. Old-Man hid himself 
 TT7//?/?-TF//^ submitted, and became Thought' 
 fid's very good servant. Carnal Affections^ 
 changed their minds, and were made heavenly ; 
 and so abode, increasingly, to his dying day. 
 
 True Godliness being now entered* into 
 his house, with his attendants, Thoughtful 
 
 * It will be seen that the conversion described in 
 this chapter, was not sudden and unaccountable — but 
 that the mind became gradually prepared and enlight- 
 ened. That sudden conversions do sometimes occur 
 is indisputable, but they are rare — that is, such as are 
 sudden in all their circumstances. In point of fact, 
 
196 TRAVELS OF 
 
 was not a little comforted. Now the retinue 
 of Godliness, who came in with him, were 
 these, Newman, True Love, Humility, So- 
 hfiety. Sincerity, Temperance, Self -Clearing, 
 Faithful, Excellent-Knowledge, Blessed-Ex- 
 perience, Godly-Zeal, Filial-Fear, Precious- 
 Promises, Holy-Revenge, Vehement-Desire, 
 Constant-Supplication, Spiritual-Indignation, 
 Christian-Courage, Sincere Aims and Ends, 
 Careful, Patience, Hospitality, Stability, 
 Charity, Liberality, Chastity, Purity, Holy- 
 Sympathy, Wake-Man, Watch-Well, Peacea- 
 ble, Harmless, Gentleness, Brotherly-Kind- 
 ness, and Love-All ; besides several others of 
 like quality. These, as I formerly stated, were 
 persons of noble birth, being the offspring of 
 Heaven. I perceived also a most glorious 
 company with them ; and that you may know 
 
 regeneration must be instantaneous. There never 
 can be a moment in which a person is neither God's 
 friend nor foe, neither possessing grace, nor destitute 
 of it. Godliness enters the heart in an instant, though 
 he may long knock and teach. The exact time is far 
 less frequently known than is supposed^, and is of 
 little consequence to be ascertained. We may more 
 safely judge whether godliness dwells in our heart, 
 by examining whether his blessed retinue be there, 
 than by endeavouring to assure ourselves how and 
 when he entered. Ed. 
 
TRUE GODLINESS. 197 
 
 what a happy man poor Thoughtful now be- 
 came, I shall inform you who they were. 
 
 The first, was the Father of True Godli' 
 ness, for he always dwells where he dwells, and 
 abides with this his glorious and heavenly at- 
 tendant. Then the Lord Jesus Christ; 
 which brought that word to my remembrance, 
 *'Ifany man love me, he will keep my words, 
 and my Father will love him, and we will come 
 unto him, and make our abode with him." 
 John xiv. 23. Also the other words, " I will 
 come in to him, and sup with him, and he with 
 me," Rev. iii. 20. 2 Tim. i. 14. Also, The 
 Holy Spirit, who condescends to dwell with 
 him and make his house as a holy temple to 
 the Lord. 
 
 Besides these, there was. Union ; Reconcil- 
 iation ; Justification; Acceptation; Commu- 
 nion loith the Father and Son; Adoption ; Par- 
 don of Sin; The Image of God; Peace of 
 Conscience ; Joy in the Holy Ghost ; Free 
 Access to the Throne of Grace ; A Place in 
 the heavenly Family ; Felloivship with Saints ; 
 The Sealing of the Spirit ; Increase of Grace ; 
 The Attendance of an innumerable Company 
 of Angels. 
 
 But lo ! I looked, and afar off I espied 
 another glorious train follov.-ing, in the midst 
 
19S TRAVELS OF 
 
 of which I plainly discerned, amongst others, 
 (whose glory was so great I could not behold 
 them,) Immortality y Incorruption, Perfection, 
 ; Glorious Victory, Heavenly Triumph, the 
 Beatifical Vision, Rivers of Pleasures, the 
 Tree of Life, the King in his Beauty, a white 
 Throne, Mansions of Glory, the Holy City, 
 New Jerusalem, a Crown of Righteousness, 
 and millions of glorified saints coining amongst 
 the holy Cherubim and Seraphim, and all the 
 Host of Heaven, with palms and harps in their 
 hands, singing Hallelujah to God and the 
 Lamb. They made such melody, that it 
 was sufficient to ravish the soul in such a man- 
 ner, as to leave no heart nor spirit in us for the 
 empty objects of this world. 
 
 Now the two first glorious companies who 
 attended True Godliness here, entered with 
 him immediately, and the other glories 
 Thoughtful was sure of possessing affer being 
 faithful until death, so that he was wonderful- 
 ly fortified against all domestic commotions, or 
 foreign approaching danger.* 
 
 *That sinners discern not the blessedness of piety 
 is because their eyes do not perceive the excellence 
 of the three companies of blessings which follow 
 Godliness. " The God of this world hath blinded the 
 eyes of them that believe not." Ed. 
 
TRUE GODLINESS. 199 
 
 But, blessed as he now was, his blessedness 
 was far from being complete, for Godliness 
 alarmed him by candidly setting forth many 
 trials he would probably meet both from with- 
 in and without. And so indeed it suddenly 
 came to pass, for ^^oZ/yow, the prince of dark- 
 ness, soon began to rally the remnant of his 
 scattered forces which still remained within, 
 and lurked in corners of his house. Old-Man, 
 (alias Bodi/ of Sin,) was dangerously wounded, 
 and lay bleeding, but- Holt/ Revenge, who had 
 a strict command to kill him, had not fully ac- 
 complished his death. In a little time he 
 seemed to revive again, and by the infernal 
 suggesti(Jns of Apollyon, so laid before him 
 his manifold evils, and remissness in holy 
 duties, as to persuade him that he harboured 
 an enemy of True Godliness, named HypoC' 
 risy ; and that he was likely, upon that ac- 
 count, to lose all his hopes here, and that hap- 
 piness of which Godliness assured him here- 
 after. 
 
 But as the Lord had ordered \i, Self -Clearing, 
 by the help of Conscience, made it apparent to 
 him that Hypocrisy was not concealed in his 
 house, nor in the least countenanced by him. 
 For, first, they proved that he had a hatred of 
 all iniquity, and did not allow of, nor coun- 
 
200 TRAVELS OF 
 
 tenance any sin whatsoever, by the aid of Spir^ 
 itual-lndignation. 
 
 And secondly, that there was no one duty 
 which he was convinced of, but he read- 
 ily submitted to it by the help of New-Obe- 
 dience. 
 
 Thirdly, That he was peculiarly careful of, 
 and had alway (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 ex- 
 ternal performance of any duty, but did all to 
 the praise and glory of God, by the help of 
 True-hove. 
 
 Fifthly, That he was the same continually 
 in private which he was in public, by the assist- 
 ance of Filial-Fear. 
 
 Sixthly, And that also he gave, according 
 to his ability, at all times, to Theology (Christ's 
 minister) and to the poor saints ; the one by 
 the aid oi 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 the sake of Vain-Glory , by the 
 directions of Holy-Ends and Aims, and by the 
 power of Heavenly New-Mati. 
 
TRUE GODLINESS. 201 
 
 Eighthly, That he was always constant in his 
 love to, and his esteem of True Godliness, be- 
 ing as much for the work of Godliness, as for 
 the wages, by the assistance of Faithful 
 
 Ninthly, That he did not inordinately love, 
 nor set his affections upon, the things of this 
 life by the help of Tetnperojice and Sobriety. 
 
 Tenthly, That he labored to live a spotless 
 life, being taught so to do by Purity. 
 
 Eleventhly, That he bore up valiantly in 
 the profession of the gospel, not being ashamed 
 nor afraid to own Jesus Christ before men, by 
 the means of Stability and Christian-Cour^ 
 age. 
 
 Twelfthly, That he did not faint under af- 
 flictions and trials, by the \\q.\^ of Bless ed-Ex- 
 yerience, Patience, and Precious-Promises. 
 
 Thirteenthly, And that he was kept from be- 
 ing corrupted in principle, or led into error, by 
 the means of Excellent-Knowledge.* 
 
 Now Conscience and Self-Clearing having 
 thus freed Thoughtful from the false charge 
 
 * As young Christians are frequently assaulted with 
 fears lest they are, after all, only deceiving and being 
 deceived, it is of great importance to have the evidences 
 of sincerity well understood. Let them ponder on these 
 thirteen marks of true grace. Old professors, also, 
 should often study them closely. Ed,. 
 
202 TRAVELS OP 
 
 about harbouring Hypocrisy, he perceived 
 what excellent advantage he had, and should 
 receive by Godliness^ noble retinue ; and here- 
 upon he fell so in love with thehi, that he 
 never would go any where, nor perform any 
 service, without their company ; which Apol- 
 lyon perceiving, knew it was in vain to assault 
 him any more in that way ; but being filled 
 with rage and malice against him, he raised up 
 mighty forces and powers upon him from with- 
 out. He stirred up many of the base sort to 
 abuse him ; amongst which were Hate-good^ 
 Time-Server, Pride, Out-Side, Riot, Igno- 
 rance, Hard-Heart, Scoffer, Please- All, Love- 
 Lust, Giddy-Head, Rob-Saint, Temporizer, 
 Idolator, Avarice, Shameless, High-Minded, 
 and Seared-Conscience ; who, with many more 
 of like sort, compassed him about like bees, 
 and miscalled and abused him in a cruel man- 
 ner. Thoughtful seemed at first utterly at 
 a loss to account for all this opposition from 
 persons he had never injured, but at last he 
 perceived the only ground and reason of it 
 was because he had received True Godliness. 
 Remembering that word of Jesus Christ, 
 "Marvel not if the world hate you ;" and that 
 word, *' They shall say all manner of evil 
 against you falsely for my name sake ;" with 
 
TRUE GODLINESS. 203 
 
 the saying of the apostle, " All that will live 
 godly in Christ Jesus, shall suffer persecution;" 
 he saw that nothing could be expected but that 
 these fellows would distress him, and that he 
 must prepare for " much tribulation." 
 
CHAPTER XIV. 
 
 Thoughtful meets with Contentment, and finding 
 now nothing wanting in order to the making of 
 his Life sweet and comfortable, sung Hallelujahs, 
 Hymns of Praise and Thanksgiving to God and 
 the Lamb. 
 
 Thoughtful Christian, for so now we must 
 call him, notwithstanding that he was supported 
 and established in the ways of grace by God- 
 liness and his blessed retinue, was often much 
 disquieted in his mind. It often made him 
 melancholy to perceive not only the great dis- 
 tresses and troubles which his family were like 
 to meet with in this world, but also how unset- 
 tled and unhappy the times were, and how er- 
 rors and blasphemies abounded wherever he 
 came. He soon began seriously to think of 
 moving from the neighbourhood of these 
 trials. Godliness, however, informed him 
 of a person named Contentment, whom he saw 
 
TRAVELS OP TRUE GODLINESS. 205 
 
 he had not yet found ;* and remarked, that if 
 he could but acquire him for an associate, his 
 mind would remain sweetly settled and com- 
 posed, that he would enjoy calmness of soul, 
 and be delivered from anxious thoughts, and 
 undergo crosses and harsh accidents with equa- 
 nimity ; wholly submitting unto, and being 
 fully satisfied with, the divine disposal. Now, 
 this glorious, noble and renowned personage, 
 was Contentment^ who had been, it seems, 
 travelling from place to place, like a poor pil- 
 grim as True Godliness had done, seeking a 
 fit resting place, but could find none. He had 
 been to visit Riches, but was not admitted; 
 and Poverty also, but found no lodging there ; 
 with Youth he could find no abode, and Old- 
 Age was a stranger to him ; Pleasure could 
 give him no entertainment ; Honours were 
 forced to say, we know him not. He was not 
 lodged in a prince's palace, nor in the peas- 
 ant's cottage : the unmarried sought him, but 
 could not find him ; and the married wished 
 for him, but he found there was no abiding 
 with them neither. Thoughtful now hearing 
 
 *It is earnestly to be desired that Christians should 
 more generally seek and maintain this grace. Impa- 
 tience of trials, frustrates their objects, tarnishes our 
 profession, and destroys our comfort. Ed. 
 
206 TRAVELS OF 
 
 that he was accustomed to dwell where Godli' 
 ness took up his lodging, sent presently his 
 old friend Consideration to seek for him ; and 
 by the providence of God, it was not long be- 
 fore he was found. For the information of 
 my thinking reader, I shall show how Consid- 
 eration, by the assistance of Faith, met with 
 him, and brought hip home to Thoughtful 
 Christian,* and made him his fixed companion. 
 
 First, Consideration led him forth to pon- 
 der upon the divine attributes, providences, 
 and promises, and taught him to confide 
 cheerfully in the infinite power, wisdom, holi- 
 ness, mercy, goodness, truth, and faithfulness 
 of God. 
 
 Secondly, He stirred him up to observe 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 ! Thou wast a 
 child of wrath, and now art a child of God ! 
 Hast thou not God for thy God, Christ for thy 
 Saviour, and the Holy Spirit for thy Comfort- 
 er 1 Nay, doth not God, Christ, and the 
 
 * Let the Christian reader study well the way to 
 obtain contentment. This grace, like all others, is to 
 be found in the use of means. The means are, CoU' 
 sideration and Prayer. Ed, 
 
TRUE GODLINESS. 207 
 
 Holy Spirit, dwell with thee 1 Hast thou re- 
 ceived TrueGodliness' 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 not thy name writ- 
 ten in the Book of Life? Art thou not an heir 
 of a crown and a kingdom that fadeth not 
 away? Let me tell thee, all these things, and 
 many more, cannot be absolutely, and in the 
 fullest sense thine, without Contentment. Come, 
 art thou willing to possess them, to make them 
 thine own, and enjoy them forever ? If thou 
 wouldst be sure of them, then get Contentment 
 to dwell with thee ; for " Godliness with con- 
 tentment is great gain," 1 Tim. vi. 6. It doth 
 not say. Godliness without Contentment, but 
 with Contentment. This glorious .prince will 
 put thee into the present possession of all true 
 happiness, and wilt thou not resolve to give 
 him a residence in thy house 1 
 
 Thirdly, Ponder upon the excellency of 
 Contentment ; for a saint never looks like him- 
 self, or acts like a person of rank and quality, 
 who hath received so many glorious and excel- 
 lent qualities and privileges, but when in all 
 conditions he is therewith content. 
 
208 TRAVELS OP 
 
 Fourthly, Ponder, saith Consideration, upon 
 the evils of Discontent. Oh ! what dishonour 
 doth it bring to God ! what reproach to True 
 Godliness ! and what great wrong to thy own 
 soul ! 
 
 Fifthly, It is below thy Christian relation, 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 for a 
 wicked cause ; lie saw his spirit was troubled, 
 for otherwise he was healthful enough. It is 
 below thy relation to God, who is thy portion, 
 thy shield, thy sanctuary, thy father. David 
 thought it no small matter to be a son-in-law 
 to an earthly king; and thou art the King's son 
 of heaven and earth, and yet not content ! It 
 is below thy relation to Jesus Christ. What, 
 art thou the spouse of Christ, a member of 
 Christ, the brother and friend of Christ, an 
 heir with Christ ! and yet not content ? It is 
 below thy relation with the Holy Ghost. Is he 
 thy comforter, guide, witness, strength ! and 
 art thou not content? It is below thy relation 
 to the holy angels who are thy guard, thy at- 
 tendants, thy friends, thy watchmen ! Hast 
 thou millions of those glorious spirits to min- 
 ster to thee, to fight for thee, keep thee in all 
 thy ways ! and yet not content ? It is below 
 thy relation to the saints and heavenly family. 
 
TRUE GODLINESS. 209 
 
 Art thou not brought home to sit down with 
 them, to partake of all the sacred privileges of 
 God's house with them, and to have a share in all 
 their prayers ! — It is below the high and sover- 
 reign dignity thou art raised to. Art thou 
 born from above, a prince, a favourite of heav- 
 en, an heir of both worlds ! and yet not content ? 
 
 Lastly, Consider, all thy afflictions, troubles, 
 and sorrows are nothing, in comparison of what 
 other saints have met with ; nay, to those Jesus 
 Christ met with himself for thy ^sake, and art 
 thou not content ! Besides, are they not less 
 than thy sins deserve ? Nay, all those hard 
 things thou meetest with, God intended to work 
 for thy good. All the bitter things thou art 
 ever like to meet with, in this world will yield 
 nothing but sweet hereafter ! All thy troubles 
 will soon be gone, they are but for a moment. 
 They are intermixed with many mercies and 
 much sweet. On the whole, therefore, thou 
 shouldst even rejoice in tribulation, and be glad 
 of the manifold blessings it is designed to secure. 
 
 No sooner had Consideration laid all these 
 things and many other of the like nature be- 
 fore him, but lo ! to his joy. Contentment came 
 in, and was immediately welcomed by Godli- 
 ness* heavenly retinue. It cannot be imagined 
 what rejoicing there was now in poor Thouslit- 
 S 
 
210 TRAVELS OF TRUE GODLINESS. 
 
 fuVs house ; it would have diffused joy through 
 every benevolent mind, to see how the scatter- 
 ed powers of the enemy were forced to fly into 
 concealment. Apollyon himself was forced to 
 withdraw ; Despond was vanquished : Dis- 
 quiet and Murmur could find no place. Oh ! 
 this was to him the joyful day of days. 
 
 Now that blessed Contentment was fairly 
 settled in the house, he, with the kind retinue 
 which Godliness had brought in before, soon 
 began to set the affairs of Thoughtful in order. 
 Constant Supplication proved himself an ex- 
 cellent help. Careful, Hospitality , Holy 
 Sympathy, Love-All, and others, contributed 
 to secure the respect of all his neighbours. 
 His residence in the town of Religion proved a 
 public blessing ; and so long as my knowledge 
 of him continued, he remained happy and pros- 
 perously, evef blessing the day he became 
 acquainted with True Godliness, and em- 
 ployed much of his time in thanksgiving and 
 praise to God and the Lamb. 
 
INDEX 
 
 Preface, .--..,. 3 
 
 Memoir of the Author, . _ . . 5 
 
 CHAPTER I. 
 
 True Godliness described, . - - . 23 
 
 CHAPTER n. 
 
 Origin and Antiquity of True Godliness, . - 33 
 
 CHAPTER HI. 
 
 The chief Enemies of Godliness, - - 42 
 
 CHAPTER IV. 
 
 Godliness, having: received a Commission to travel, 
 and visit the Children of Men, conies to a cer- 
 tain Town on the Confines of Babylon, where 
 Riches dwelt. His Usage and Treatment there, 41 
 
 CHAPTER V. 
 
 Godliness, in his Travels, came to a Cottage, 
 where dwelt Poverty, with whom he earnestly 
 desired to make his Abode, but was denied, 75 
 
 CHAPTER VI. 
 
 Godliness applies to Youth, who pleads various 
 Excuses, and at last utterly declines, receiving 
 him at present, - - . - - 112 
 
 CHAPTER Vn. 
 
 Godliness at the Door of Old- Age; the Reasons 
 why he refused to entertain him, - - 108 
 
 CHAPTER Vni. 
 
 True Godliness, after this, travelled towards the 
 city Jerusalem, near to which was a small vil- 
 lage called Reli2;ion, in which dwelt Mr. Le- 
 galist, at whose door he knocked. The cause 
 why he did not entertain him, - - 116 
 
212 INDEX. 
 
 CHAPTER IX. 
 
 Godliness encounters a Man of strange Counte- 
 nance, who it appears was an Antinomian, 125 
 
 CHAPTER X. 
 
 Godliness came to Mr. Formalist's door, who bid 
 him very welcome ; but he suspecting his In- 
 tegrity, and that he harboured divers grand 
 Enemies of his, particularly one Hypocrisy, 
 hesitated to go in. How Hypocrisy came to be 
 discovered. Formalist at last refused to enter- 
 tain True Godliness, - - - - 129 
 
 CHAPTER XI. 
 
 Godliness, travelling farther into the Town, 
 (called Religion,) saw many people who had 
 been great professors, retiring from the town as 
 fast as they could. In the discourse he had 
 with one of them, the nature and danger of 
 Apostacy is described, .... 144 
 
 CHAPTER XII. 
 
 Godliness, coming to Thoughtful's house, found 
 there his friend Consideration whom he had a 
 long time sought for. The great opposition 
 Consideration met with, . . - 154 
 
 CHAPTER XIII.' 
 
 Thoughtful, though he had embraced Considera- 
 tion, and was resolved to receive Godliness into 
 his house, is hindered by Old-Man, Wilful- 
 Will, Carnal- AlFections, and ApoUyon. He is 
 aided by Laborious, but had not prevailed had 
 it not been for another who came to his assis- 
 tance, - 182 
 
 CHAPTER XIV. 
 
 Thoughtful, meeting with his friend Contentment, 
 and finding now nothing wanting in order to the 
 making of his Life sweet and comfortable, sang 
 Hallelujahs, Hymns of Praise, and Thanksgiv- 
 ing to God and the Lamb, ... 204 
 
THE 
 
 CHRISTIAN LIBRARY, 
 
 Now publishing by Lincoln &l Edmands, com- 
 prises the following works. 
 
 BAXTER'S CALL. A new and beauti- 
 ful stereotype edition, with Chalmer's Intro- 
 ductory Essay, and several Minor Works of 
 Mr. Baxter, ISnio. 
 
 BAXTER'S SALNTS' REST. 
 
 From Rev. Dr. Wayland, President of Brown 
 University. 
 I am gratified to perceive that you have published 
 a handsome edition of Baxter's Saints' Rest. Of the 
 value of the work itself it is superfluous to speak. It 
 has few equals in any language. Tlie ordinary copies 
 are most palpably beneath the value of the work. 
 
 THE IMITATION OF CflRIST, by 
 
 Thomas a Kempis, with Dr. Chalmer's Intro- 
 ductory Essay. A new edition, edited by Rev. 
 Howard Malcom, of Boston. 
 
 MEMOIR OF MRS. ANN H. JUDSON, 
 
 late Missionary to Burmah. Including a His- 
 tory of the American Baptist Mission in the 
 Burman Empire. By James D. Knowles. Fifth 
 edition. 
 
CHURCH MEMBER'S GUIDE, by J. A. 
 James, A. M. of Birmingham, England. Ed- 
 ited by J. O. Choules, A. M. of Newport, R. I. 
 
 JAY'S LECTURES. The Christian con- 
 templated in a Course of Lectures, delivered 
 in Argyle Chapel, Bath. By William Jay. 
 
 TRAVELS OF TRUE GODLINESS, by 
 
 Benjamin Keach. Revised and improved. 
 With a Memoir of his Life. By Howard Mal- 
 com. Pastor of the Federal Street Baptist 
 Church, Boston. Second edition, with plates. 
 
 MEMOIRS OF HOWARD. An Abridg- 
 ment of the Memoirs of the Public and Private 
 Life of JOHN HOWARD, the Philanthropist, 
 compiled from his own Diary, his confidential 
 Letters, and other authentic Sources. By 
 James Baldwin Brown, Esq. of the Inner 
 Temple, Barrister at Law. Abridged by a 
 Gentleman of Boston. 
 
 AIDS TO DEVOTION, in three parts. 
 1. Selections from Bickersteth, comprising 
 general views of Prayer. 2. Dr. Watts's Guide 
 to Prayer, entire. 3. Devotional Exercises. 
 
 From the Journal of Humanity, Andover. 
 This volume has been on our table for some weeks, 
 during which time we have often referred to it with 
 profit. It is a valuable elementary book on the subject 
 of prayer, worthy the study of every Christian who 
 wishes to cultivate this gift, whether for the purposes 
 
Ill 
 
 of private devotion, or for its public exercises. One ot 
 two readings will not be sufficient ; the Christian 
 should, by constant reference to it, keep its principles 
 and directions fresh in his mind through life. It con- 
 stitutes Vol. 7, of the Christian library, but can be 
 purchased separately. The volumes of this library 
 are sold low with a view to its extensive and perma- 
 nent circulation. 
 
 FEMALE SCRIPTURE BIOGRAPHY, 
 
 including an Essay on what Christianity has 
 done for Women. By F. A. Cox, A. M. 
 
 From the Christian Watchman. 
 
 We have examined Wxih great delight this 
 valuable and interesting work. It forms an 
 addition to the Christian Library, which must be 
 universally popular. The works of Hunter and 
 Robinson, which are similar in their nature, are 
 so voluminous and expensive, as to be excluded 
 from common libraries: while this is compact 
 and cheap enough to be on every man's shelf. 
 Those works too contain little of what forms the 
 great charm of the one before us ; — they do not 
 embrace the biography of females as their chief 
 subject; this is devoted to female biography — 
 To the mothers and daughters in Israel, these 
 volumes will be a most acceptable offering; 
 containing as they do, the recorded lives of 
 almost all of their own sex who are distinguish- 
 ed on the sacred page, — from the mother of man- 
 kind, downward to the mother of Christ, and 
 embodying lessons of wisdom and warning, to 
 guide under all the various trials and temptations 
 of life- The style of the work is warmly and 
 piously eloquent, kindling the heart of her who 
 reads, into sympathy with the feelings of the 
 author, or the heroine of the tale. It contains a 
 
IV 
 
 great deal of useful learning interwoven witli its 
 narratives; thus making history appear in its 
 loveliest light, — the handmaid of religion. The 
 Essay at the commencement of the second vol- 
 ume, attracted our particular attention. It ex- 
 hibits the blessed effects which Christianity has 
 produced on the condition of females, and by a 
 glance at the situation of the sex in almost all 
 ancient and modern nations, where the Bible 
 has exerted but small influence, most strikingly 
 manifests the advantage woman has derived 
 from the promulgation of Scripture sentiments. 
 The lover of scriptural knowledge ; the admirer 
 of valuable and interesting reading; the father 
 or mother who would guide their daughters 
 footsteps in the right way, have all reason to 
 rejoice in the publication of these volumes. 
 
 SABBATH SCHOOL CLASS BOOK, 
 
 AND 
 
 MALCOM'S BIBLE DICTIONARY. 
 
 Lincoln & Edmands, 59 Washington-St. have 
 just published the second edition of the Sabbath 
 School Class Book, by E. Lincoln, and the fourth 
 edition of Malcom's Bible Dictionary. 
 
 Both the Class Book and the Dictionary have 
 lately been reprinted in London; and their sale 
 has already been extensive in that country, and 
 they will undoubtedly be demanded in every sec- 
 tion of the United States. 
 
 Also, 
 
 GEMS OF PIETY, 
 
 A beautiful selection from Mason's Remains, 
 containing a rich variety of the most striking 
 thoughts, pious remarks, and admonitory cau- 
 tions, particularly recommended by Dr. Watts. 
 

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