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Benjamin Keach

The Travels of True Godliness

Benjamin Keach

The Editor hopes he has rendered an acceptable service to the religious public, by bringing forth from almost entire oblivion, this small but admirable treatise. The strenuous efforts of Authors and Publishers to attract attention to new works, and the necessarily 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, together 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 possess interest without fiction—religion without sectarianism—plainness of style without vulgarity—and importance of matter without being above general comprehension. 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 immortal 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 the progress of a soul in sanctification, this depicts religion 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 instance 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 benevolence, 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 judicious aiid satisfactory helps to self-examination, and designating the true and false marks of grace, with remarkable precision. May the divine blessing attend it.

H. M. Boston, June 1, 1829.

MEMOIR OF REV. BENJAMIN KEACH

Benjamin Keach was born at Stokehall, in Buckinghamshire, England, Feb. 29, 1640. He had the inestimable 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 expensive 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 lived, generally held the sentiments of the Remonstrants, or Arminians, and from these he imbibed and maintained it ; till on coming to London, where he had an opportunity of consulting both men and books, he found that the different opinions upon these subjects had given rise to two denominations of Baptists. Examining this point more closely, he in a few years came to a clear understanding of the Calvinistic sentiments, and continued to maintain them during life.

 

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

 

This book was no sooner printed, and some few of them sent down to him, than one Mr. 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 assizes, to answer for his crime, in a recognizance of a hundred pounds himself, and two sureties of fifty pounds each.

 

The assizes commenced at Aylesbury, October the 8th, 1664, and Lord Chief Justice Hyde, 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 judgment is this, and the court doth award. That you shall go to gaol for a fortnight without bail or main prize; and the next Saturday to stand upon 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 printing;, and publishing a schismatical hook, entitled The Child's Instructor, or a New and Easy Primer. And the next Thursday to stand, in the same manner and for the same time, in the market at Winslow; and then your book shall be openly burnt before your face, by the common hangman, in disgrace of you and your doctrine. And you shall forfeit to the king's majesty the sum of twenty pounds, and shall remain in gaol until you find sureties for your good behaviour, and for your appearance at the next assizes; then to renounce your doctrines, and make such public submission as shall be enjoined you. Take him away, keeper!"

 

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

 

Though Mr. Keach seems not to have been daunted by persecution, yet considering how much it obstructed his usefulness in Buckinghamshire, 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 imposition of hands, in 1668, being then 28 years of age.

 

During four years after the settlement of Mr. Keach, they were obliged to meet from house to house, and though very careful to prevent being discovered, they were twice disturbed, and some of them indicted to appear at the Quarter 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 considerably, that the place was frequently enlarged till it became capable of containing nearly a thousand people.

 

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

 

Mr. Keach appears to have taken an active part in the general assemblies held in London in 1689, &c. He was requested by the Association, to visit the 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 defense of it; by encouraging ministers who came to him from all parts of the kingdom; and by procuring the erection of several meetinghouses for the worship of God.

 

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

 

He was led into this controversy by being solicited 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 affirmentative and practical Discourse on Infant Baptism,'' and was evidently written in great heat and indignation The administration of immersion is caricatured so as to make it appear both ludicrous and disgusting. 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. Russen in his True Picture of the Anabaptists, published 1703, not only asserted in broad and general terms, that this sect was the most vile and pernicious that had ever appeared on the face of the earth, holding dangerous errors, and being men of profligate lives, but singled out Mr. Keach by name. 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, of the Anabaptists in which he assailed Mr. Keach's character, "is false, groundless, and malicious," but the most honorable testimony is borne to his character as a Christian and a minister. Thus did he shine with greater lustre, and his books acquire more extensive circulation.

 

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

 

On the first of these subjects, viz. Laying on of hands, Mr. K. was very strenuous for its being an essential requisite to church membership, and practised it, therefore, on all he baptized. The Baptist churches, however, have never seemed to regard this dispute as of any importance, and his book produced no special effect. On the subject of granting ministers a full maintenance, that they may he free from all secular anxieties, he assumed the affirmative, and argued in the most conclusive manner. So satisfactory was his treatment of the subject, that in the Assembly, 1689, this work was particularly recommended by the whole body of ministers and messengers of 107 churches.

 

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

 

Mr. K.'s treatise on this subject was published in 1691, entitled, "The Breach in God's Worship Repaired''. In this controversy his success was very conspicuous: and about that time many of the churches in England commenced singing as a part of the public service of the sanctuary. He did not succeed, however, in reconciling all the members of his own church; and a portion of them withdrew, retaining the same principles as their brethren, but abolishing the use of psalmody, except at the close of the Lord's supper. This was the origin of the church in Maze Pond. After a few years it conformed to what was become the general practice, and introduced singing. We notice an expostulation made by Mr. Keach in his writings during this controversy, because 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 church sung at breaking of bread always for sixteen or eighteen years last past, nor would omit it in the time of the late persecution ?" No doubt but their singing the praises of God had often disclosed their place of meeting to their persecutors. And as their Lord went from the supper to the garden, and from thence to the cross, so they had often left the Lord's table to appear at the magistrate's bar, and from thence be dragged to the prison.

 

His work on the Jewish and Christian Sabbath, 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 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 Mr. 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 circumstance of his father, who was "remarkable for a

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

 

Mr. Keach not only wrote much on practical subjects, as well as in defense of the truth, but at times engaged in public disputations.

 

Some of the works of Mr. Keach display a good share of learning ; but this was supplied to others. The preface to his Tropologia; or A Key to Open Scripture Metaphors, was written by the famous Thomas Delaune, and bears his signature, T. D. Nor did Mr. Keach wish to appear in borrowed plumes, since he acknowledges in the preface to The Rector 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,’"

 

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 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 appearance, expiring, betook himself to prayer; and in an earnest and very extraordinary manner, begged that God would spare him and add unto his days the time he granted to his servant Hezekiah. As soon as he had ended his prayer, he said, 'Brother Keach, I shall be in heaven before you,' and quickly after left him. So remarkable was the answer of God to this good man's prayer, that I cannot omit it; though it may be discredited by some, there are yet living incontestable evidences of the fact. For Mr. Keach recovered of that illness, and lived just fifteen years afterwards: and then it pleased God to visit him with that short sickness which put an end to his life."*

 

During this illness he had many friends with him, but the violence of his distemper soon deprived 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, excepting desiring him to preach his funeral sermon from 1 Tim. i. 12. I know in whom I have believed and am persuaded that he is able to keep that which I have committed to him against that day. During his illness, he manifested extraordinary patience and resignation to the divine will, and, with much composure, told his wife that he had recommended her to a better husband—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, at the corner of Stoney-lane, to the Baptist's burying ground in the Park Southwark. 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 added, great affection and fortitude, which she manifested 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, Mary, Elias, and Hannah, survived him. The extraordinary 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 was buried, and Jacob set up a

pillar on her grave ; that is the pillar of Rachel's 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 suffering 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 spiritual things, seeking the good of those she talked with ; and in this she was so successful, that many have acknowledged that they were indebted to her conversation for their conversion to God. As Mr. Keach published this account of her that her example might be imitated by others, 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 every particular transaction of this worthy minister's life, cannot be expected, at such a distance of time: nay, even to collect all that was excellent and inimitable in him, is too great a task to be now undertaken. I shall only observe that he was a person of great integrity of soul; a Nathaniel indeed: his conversation not frothy and vain, but serious, without being morose or sullen. He began to be religious early, and continued faithful to the last. He discharged the duties of his pastoral office with unwearied diligence, by preaching in season and out of season, visiting those under his charge, encouraging the serious, defending the great truths of the gospel, and setting them in the clearest light. He was not addicted to utter hard censures of such as differed from him in lesser matters, but had a love for all saints, and constantly exercised himself in this, to keep a conscience void of offences towards God and towards man. He showed an unwearied endeavor to recover the decayed power of religion, for he lived what he preached; and it pleased God so to succeed his endeavors, that I doubt not but some yet living may call him their father, whom he hath begotten through the gospel. He affected no unusual tones, nor indecent 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 discourses, than to say they are full of pompous eloquence, and flights of wit. It was none of the least of his excellent qualifications for the ministerial 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 Christian society.

 

"In his family, he was very exemplary, encouraging the first appearances of piety, and 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 persecution, his temper never became sour, nor his religion 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 charitable than courteous. Grave, impartial, and faithful, he managed the affairs of his congregation with success, and deported himself so as to secure the respect of his most inveterate enemies.

 

The church with which he labored thirty-six years, and with which he died, has continued to this day: and though several churches have been formed out of it, remains strong and flourishing. His immediate successor was Mr. Benjamin Stinton, after whose death, the learned Dr. Gill was settled. During the pastorship of Dr. Gill, the church divided :—he and his brethren built the meeting-house in Carter lane. The remainder built a meeting-house at Unicorn yard, Horselydown, and chose Mr. William Arnold 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.

 

Chapter 1 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, Stubbornness, Pride or Rebellion. These last declare him not fit to live, being a seditious disturber of peace and order, wherever he comes; yea, such a factious and quarrelsome companion, that he is indeed the cause of all those unhappy differences, divisions, troubles, and miseries, with which the world abounds. I conclude, therefore, that nothing is more necessary, than to take off that mask which his implacable 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 appear in his own original and spotless innocency, 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 bosom companion.

 

Know, therefore, in the first place, that Godliness consists in the right knowledge of divine truths, or fundamental principles of the Gospel, which all men ought to know, and be established in, that would be saved. "Without controversy, great is the mystery of godliness. God 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 particularly what are those principles of divine 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 Holy 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 infallible 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 manner 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 requires, to our justification, or discharge from the guilt of sin, etc. viz. by a Redeemer—his 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 far 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 account for all things done in the body; and that there will be a future state of glory and eternal happiness of all true believers, and of eternal torment and misery of all unbelievers and ungodly persons, who live and die in their sins.

 

Now, I say, in the true knowledge and belief of these principles (which comprehend the fundamentals of true religion, or the Christian faith) does True Godliness consist, as to his essenticed part.*

 

Secondly, Godliness, as to his inward parts, is a holy conformity to these sacred and divine principles, which natural men understand not. True Godliness consists in the light of supernatural truths and life of grace, God manifesting himself in the light of those glorious principles, and working the life of supernatural grace in the soul by the Holy Ghost. It consists in the saving and experimental knowledge of God and Jesus Christ; in having the evil qualities of the soul removed, and heavenly habits infused in their room. Or in a gracious conformity, and affection of the heart to God, cleaving to all truths

made known to us, and finding the powerful influences of the gospel and spirit of Christ upon us, whereby our souls are brought into the image and likeness of his death and resurrection. This is True Godliness. Not a bare living up to the natural principles of morality, nor an historical, notional, or dogmatical knowledge 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; being willingly subject, from a principle of divine 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 zealous for the work of religion, as for the wages 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 suffering, and therefore 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 continually wears.*

 

The external parts of True Godliness are very beautiful; and no wonder that they are so, seeing he was fashioned by the wisdom of the only wise God our Saviour, the works of whose hands are all glorious. But this, viz. the formation of Godliness, being one of the highest and most admirable contrivances of his eternal .wisdom, must of necessity excel in glory and amiableness. His form and external beauty, therefore, are such, that he needs no human artifice to adorn him, or to illustrate or set off his comeliness of countenance ; for there is nothing defective as to his evangelical and apostolical form, as he came out of his great Creator's hands. And, as there is nothing from head to foot that is superfluous, so every line and lineament, vein, nerve, and sinew, 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 instead of beautifying. Besides, God hath strictly forbidden any thing of this nature to be done. “Add thou not unto his word, lest he reprove thee, and thou be found a liar," (Prov. XXX. 6.) by ascribing that to God which is none of his. Do not the Papists call those superstitious 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. and contrivances, touching many things that are called decent and necessary. And does it not reflect upon the care and faithfulness of God, to suppose that he should not himself take care to lay down in his blessed word things which are all necessary to the form of Godliness, without weak man's care and wisdom, to supply what he should omit?

 

All, therefore, may perceive, that True Godliness 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 pompous garbs, superstitious vestments, images, crossings, salt, oil, holicater, and other ceremonies, which are by many thought necessary to his existence. Therefore take heed you do not mistake the counterfeit form of Godliness for the true one. It is only necessary to note one thing more, viz. you must be sure to receive the power of Godliness with his form: for his form, 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 ''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 2 Origin and Antiquity of True Godliness

Having thus briefly given you the description 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 Godliness, or Godlikeness, we may discover from whence he descends, and learn of what noble parentage he is. He is indeed high-born, the great and glorious offspring of the Lord Jehovah, the Almighty Prince of heaven and earth, the King of kings, the Lord of lords, the universal Monarch of the world, whose kingdom ruleth over all. And as this is his noble extraction, so he is always in high favor with his Prince ; for there is not one in heaven or earth, whom he loves more, or in whom he takes more delight, than in True Godliness. Nor is there any indeed 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 who receive him, he receives, and those who reject him, he rejects; where he comes to dwell, there God, Christ, and the Holy Ghost dwell.

 

Godliness is of great antiquity: nay, according to the description we gave you of him, 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 everlasting. But if we speak of his antiquity, in respect of his dwelling here below, the first man that knew him was Adam; who, whilst he stood in the state of innocency, 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 Force, otherwise Lust who found so much favor with Adam's children, that Godliness was utterly discountenanced. Though he was the offspring of Heaven, and the delight of Jehovah, and unto man the greatest friend and benefactor, striving 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 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, was by his brother, whose name was Cain, basely murdered. Godliness, by this, perceived very early with what kind of usage and entertainment amongst the children of men he was likely to meet. And truly never was there any one so nobly descended, and of such an excellent, peaceable nature and behaviour, 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 entertained him kindly : and though they were reproached, 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* who eminently embraced him, that he saved him from the grave ; he sent him to heaven without calling at the gate of death. It is impossible to describe what sweet and heavenly communion, true joy and felicity, this good man had with Godliness, for the space of three hundred years; for so long they abode together. 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 complete, 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 predominant was sin, we are not informed of the least impression being made on any heart.

 

To proceed in this brief account of the antiquity of Godliness, we shall speak of the next renowned man, who entertained him, and how he was blessed in so doing. This man lived for sometime amongst a blind and idolatrous people, and was ignorant of True Godliness ; 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 besides 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 cleaved to him notwithstanding the envy and treachery of his brethren, and the enticements of a mistress, he raised to great power and renown. Another, who refused the pleasures of sin for a season, choosing rather to follow Godliness and suffer affliction with the people of God, he promoted to rule and made him lawgiver to a great nation. Another, for his adherence to Godliness, was raised, from following sheep, to be King in Israel, with great honour.

 

I might show too how in ancient days Godliness was very much hated and persecuted ; some of his friends were cast into a fiery furnace, and another into a lion's den; yet they never lost any thing by him, nor did they ever repent the entertainment they gave him. Tracing 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 entertained 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 3 The chief Enemies of Godliness

Having given a brief account of the origin and early history of True Godliness, it may not be amiss before I come to treat of his Travels and entertainment in these latter days to give a description of some of his chief adversaries, that true lovers of Godliness may be aware of them; and those who have a mind to be acquainted with him, and are hindered from receiving him into their houses,* may know the cause and reason of it.

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 entertain as friends, not suspecting their fatal danger. I shall, therefore, give you an account of a few of them, and tell you their names.

1. Unbelief.

2 Pride.

3. Vain-Glory.

4. Formality.

5. Hypocrisy.

6. Opposition.

7. Heresy.

8. Superstition.

9. Idolatry.

10. Prosperity.

11. Persecution.

12. Ignorance.

13. Blind-Zeal,

14. Vain-Hope,

15. Sloth or Idleness.

16. Covetousness.

17. Custom.

18. Evil-Example.

19. Self-Righteousness.

20. Presumption.

21. Despair.

22. Slavish-Fear.

23. Sensual-Pleasure; and

24. Apostasy: 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.*

 

Chapter 4 New Chapter

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, therefore, received a commission from the King of heaven and earth, to travel and ascertain who would embrace and entertain him. His commission was very large; not limited to the land of 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 king on the throne as the beggar in his hovel 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 infinitely 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 I hoped he would be readily welcomed. Godliness knocked, however very hard and often, before any within would give an answer, Riches being full of business, either telling his money, or casting up his accounts, to see what his neighbors owed him, or consulting new projects to increase his store: for he is a person 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 no leisure to listen to the continual knocking of True Godliness at his door, who was therefore 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. When 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 associated 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 Godliness still waited at his door. At this time one was in his house, who forced him to listen to this earnest and continual knocking. His name was Mr. Fearful. He is one that Riches doth not at all love, but when sickness comes he is grievously troubled with him;* and he made him at this season cry out, Who is there ? 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 forbid I should keep you out any longer !

 

Upon this the whole house was in an uproar, for he had (as I told you before) divers loose, ill-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 seemed greatly concerned, that the least heed or attention should be given to True Godliness. They also inquired who was the cause of the proposal to admit Godliness. At last, understanding it was Mr. Fearful, they presently joined together to fall upon him, and expel him from the house. Presumption struck the first blow, and spoke to this purpose :

 

Presump. Are not you a base fellow, so to disturb my master, as to cause him to doubt of the sufficiency of his strong and impregnable fortification,* wherein he hath long and satisfactorily placed his confidence, and now to force him to incline to open to True Godliness, who is our utter enemy ? Is not our master an honest man ? With what wrong can you charge him? What cause or ground is there for this disturbance? Hath he not done much good in the parish where he lives, and given many a piece of bread at his door? I 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.

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? for if once he is admitted to the house, you will be immediately turned out, and hardly, if ever, have the least countenance.

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

 

Presump. Forced? by whom ? who forced you?

Fearful. It was the steward of the house, who keeps the records, or an account of all that is done, whose name is Conscience. He, finding much guilt lying upon 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 immediately to hell; therefore you cannot censure me for disquieting him.

 

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

 

Unbelief. Dear sirs, there is no danger. I agree with my friend and brother. Presumption, that his condition is good enough, let

Conscience say what he will. If there be a hell, (though I much question it,) yet he will go, should he die, I will assure you, to heaven.

 

Ignor. What a tumult is here! If our master 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 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 I could to stop steward Conscience from giving way to him. Fearful to open the door: let him therefore put his trust in me, and he need fear nothing.

Presump. Come, cease this noise; all is well yet: Godliness is not let in, and our master is much better than he was; and though Conscience 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 this work ; for he is much in favor with this high minded lad.

 

After a short time it resulted thus: Riches being recovered, he consulted with Worldly-Honor a great enemy to True Godliness which was one reason why the Almighty said a great while ago, “How can ye believe, that receive honor one of another, and seek not the honor that cometh from God only?" John v. 44. Now Pride, Ambition, and Honor, 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 Godliness remained at his door for a long time— even till he waxed old; and Conscience, having recovered a little strength by reason of his going 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 Covetousness* 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 doctrine 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, inform me, for I have a very great esteem for thee; and in truth, for a long time have been sensible of the service thou hast done me; for when I 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, illiterate and contemptible people. Sir, in a word, if you open to Godliness, you will be undone; for though you are not put upon selling all you have presently, as some that would have received him in ancient days were required to do, yet you will be forced to give to the poor saints, as they call them, not merely a little, but according to what your estate and their necessity 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; and who should do it, he will say, but Riches; nay, it is a thousand to one, if he do not put you to build an hospital, or endow some professorship. Besides, when you have done this, he will not let you rest, but will tell

you whensoever Christ's members are sick, you must visit them; and when hungry, feed them; when naked, 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 instruments and promoters in the world; nay, Sir, he positively affirms, you ought not only to give them just so much as will supply their necessities, but that it is your duty to give, and their right to have, a plentiful allowance, so that they may be freed from all the perplexing cares of this life ; and may have as much out of your 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? For 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 terrify 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 persecution."

 

Covet. Why truly, Sir, I see no remedy but you must resolve to keep him under. I perceive he is the chief cause of all the disturbance 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 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 manners and attendants, I perceive it will be dangerous at this time for me to receive him, or to show him kindness. But I have a troublesome 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 bread, notwithstanding your great estate. Sir, your great fault hath been this, (I perceive it clearly,) you have read too much of late; why should you concern yourself with the Bible? I think it had been well if it had never been translated into our mother tongue; this hath given Godliness opportunity to disturb your mind. Come, give over this in the first place. The cause, you know, of a distemper must be first removed, or no radical cure can be effected; it is enough for you to mind your secular affairs; things of religion belong to religious men; and when Conscience distresses you for any sin, divert yourself amongst your accustomed society of good fellows; go to the tavern, or to the theatre; but at no time read any book besides your books of accounts, newspapers, and romances. What this traveller saith, is but mysterious nonsense, enough to make men mad. I do not say, you should not be religious at all: no, God forbid I should give you such counsel; but let it be liberal doctrine. If we try to do as we would be done by, we shall fare well enough. There is no need to entertain strict Godliness, because you may be saved without it; else, what will become of the greatest part of the world! Go to church and hear prayers, but 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 dictates of your fanatical steward Conscience to expose yourself to any loss or reproach for religion. You hear you may be, nay, ought to be religious: and what is religion, but to live an honest and sober life; to fear God, honour our rulers, say 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 complaints 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 mysteries in it? No, no, your own deeds must justify 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 neighbours, Doctor Self-Love and Sir Worldly-Wisdom 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 introduced Counterfeit Godliness, which was occasioned through his Ignorance, and the foolish counsel he had received. Now, this man, as it appears, proved a sad fellow; for though he was a good scholar, being brought up in a university, yet his religion consisted merely in strict forms and outward show. There was indeed not one in all his family that hated True Godliness more than he : for he made songs of him, and scoffed, jeered, and derided him continually, calling him a mysterious and nonsensical fellow, talking of things above all human reason, and above all belief. He also stirred up all the neighborhood to find fault and quarrel with those who were friends of True Godliness, while he affirmed that he himself was properly entitled to that name. Poor Conscience himself was in some measure deceived and appeased. He saw so much appearance of piety in the order of family worship, and going to meeting, and reading the prayer book, that he seemed to think his hopes of his master's reformation were now realized.

 

Godliness now perceived he was like to have but cool entertainment at this house; so having waited at Rich’s gate till his patience was almost exhausted, he began to think of a removal, and to travel to some other place: but before he took his final farewell, he was resolved to speak his mind freely to him, thereby to leave him without excuse; and therefore addressed 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, relative to my reception into your house ; for it is very plain, you are grown far worse than before, and have blinded his eyes, by entertaining another, who calls himself by my name. But before I depart, I will show you the great danger you are in, and the cause of it. The truth is, you have such a company of loose, base and deceitful servants, that they will utterly undo you, and bring upon you the eternal ruin of your poor soul, which I designed, by my coming to you, to save, and make happy forever. There was never any who entertained those graceless enemies of God, but were ruined by them at last; nay, and not only eternally in the world to come, but many times outwardly in this world; therefore I 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 Presumption 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 of Christ, and yet live in sin, pride, and covetousness, and in a vile manner hating and contemning me? Doth not God say, “ It is hard for a rich man to enter into the kingdom of heaven;" and yet you are persuaded by him to think it is an easy thing. And doth not the Scripture say, "Except your righteousness exceed the 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, 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 "Unless a man deny himself, he cannot be my disciple?" Matt. xvi. 24. Now, this fellow is one of the rest there meant, even Self-love and Self-righteousness, as well as Sinful-self and Natural-self Sir, you must get rid of them all, or perish forever.

 

And then as to Worldly-Wisdom, he is Satan's Attorney-general, that ever gives counsel to all that hearken to him against God and Christ, and all revealed religion. He deceives and ruins the souls of men, ridicules all supernatural discoveries of God, or revealed religion, and would indeed paganize this land again. Doth not Paul say, "The world by wisdom knew not God." He would have you believe nothing to be a truth or principle of religion, that lies above your own reason ; and therefore he says that there is nothing mysterious in Christianity; by which he gives the Scripture the lie, that says, "Without controversy, 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 justified by the active and passive obedience of Christ, though it is positively asserted to be thus by the Spirit of God in his word.

 

This Worldly- Wisdom and Sir Human-Reason taught the Greeks (in the apostles' time) to contemn the preaching of Christ crucified, and salvation by him, as a foolish notion or idle dream, and so they strive to persuade people to think now, and thus to trample the chief principles of the Christian faith under their feet.

 

Is it not evident that there are many earthly things, or things in nature, which no man can comprehend, nor give a reason for; and is it surprising then, that the mysteries of the gospel, or the deep things of God, are above human reason to conceive, so as fully to comprehend them ?

 

Yet, though these mysteries are above human reason, it is not against reason to believe them. Is it not reasonable that men believe what the God of Truth affirms? These scorners would not have you "sell all you have, and give it to the poor;" yet you know the Lord Jesus Christ gave that counsel to a rich man; and if you do not part with all in your love and affection, and actually when God calls for it, you can be no true Christian, because you do not love God with all your heart, nor above your gold and silver, or earthly riches.

 

Moreover, if you will not choose to become a fool in the esteem of carnal men, you can never be truly wise. See 1 Cor. 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 salvation, 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 ?"

 

Your servant Unbelief is a wicked, devouring 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 believe 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, "Except a man be born again, he cannot see the kingdom of God," John iii. 3; and "he that be-lieveth not shall be damned," Mark xvi. 16; and many like awakening sentences. And thus he teaches you to make God a liar ; for he hath said. You shall, without true faith, perish in your sins: but Unbelief says. Ye shall be saved, though ye live in your sins.

 

As to what Ignorance says, That you may purchase or merit peace of conscience by giving 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 acceptance of your person; no, you must obtain union with Christ, and receive me, or perish in your sins forever.

 

If money could purchase peace of 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 heaven;" and that you can never be, until you receive the Holy Spirit, and let in True Godliness. Whosoever receives me, receives the Spirit and true and right principles; such as these, that " all your own righteousness is as filthy rags;" and that all works before grace, are dead works, and profit men nothing. Moreover, That Christ's righteousness, exclusive of all inherent righteousness, alone justifies a believing 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 of men, but angels also; for it is thought he was the principal one who wrought their destruction, and from heaven cast them down to hell, and of angels of light, made them devils. But, sir, remember that word, "Pride goes before destruction, and a haughty spirit before a fall." What became of the great king of Babylon, Nebuchadnezzar, for entertaining this fellow? Was it not Pride that brought him down, and turned him a grazing, to eat 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 heavy wrath upon him in such a fearful manner, that a blessed angel was sent to smite him with death immediately, and he was eaten of worms ? Acts xii. 23. Have you not read, that "the day cometh which shall burn as an oven, and all the proud, and all that do wickedly, shall be as stubble ?" Mal 4:1 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-hearted and treacherous friend, when you come into distress. You hope to be saved, (and so did many thousands that are now in outer darkness;) but alas ! what ground have you to build your hope upon ? “The hypocrite's hope shall perish; whose hope shall be cut off, and whose trust shall be as a spider's web," Job xviii. 13, 14. 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 Covetousness, he is made up of idolatry ; and what can be more detestable to the Lord? He is indeed 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 oppression: it was he that made poor Achan lose his life; he also contrived the death of Naboth and his sons; and, more than all, he tempted Judas to sell, and basely to betray my dear Lord and Master Jesus Christ, for thirty pieces of silver. Do not blame me, therefore, if I bear so hard against him, especially, as I can seldom get one foot into any rich man's house through his means. It is he and his companions 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 profess 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 exposed many of my poor ministers to many great straits and necessities, by which means their heads have been so filled with the cares of this life, that they 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 commodities, so that many men have been undone by him. Sir, I cannot reckon up all his horrible crimes; and is this he you so dearly love? And must I be slighted and disregarded by you through the love you bear to him? Alas! Sir, he will bring your soul, if you follow him, to destruction. Pray, what became of Ananias and Sapphira, whom he forced to tell a lie to the Holy Ghost? Acts v. 1—4. Who was it that caused the young man in the gospel to fall short of heaven, and to go away from Jesus Christ very sorrowful; and Demas to turn apostate, and embrace this evil world? Was it not Covetousness?' Ah ! Sir, take heed of this miscreant; for though some wicked ones of the earth may bless you, yet he will cause God to hate you. See what David saith, "The wicked

boasteth of his heart's desire, and blesseth the covetous, whom the Lord 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, before I leave you, hearken to my counsel, and receive me into your house, and renounce that monster you have lately embraced, who calls himself by my name! What do you say. Riches? Riches. Do you think I shall entertain you and by so doing not only lose all my great honor

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 mortals can give you? You have, besides, a noble example to follow in this case: remember Moses; he was not of your mind. Some rich and noble men have, for my sake, denied themselves all the glory of this world, and accounted 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 received me into your house, you will perish in your sins, and hell will be your portion forever. Those who reject me, reject God and Jesus Christ also; and to tell you the truth, all this time I have been at your door, the Lord Jesus bath stood waiting likewise.

Riches. Leave your canting. Do you begin to threaten me? am I not my own master I 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 considered the business, and have had advice what to do from two able counselors, Dr. Self-Love and Sir Worldly-Wisdom.

 

Godli. Sir, St. Paul did not take advice of those depraved, degraded counselors; for he tells us, "he consulted not with flesh and blood."

Riches. When will you leave off your prating? You are called Godliness, but that is not your name: you are, I understand, a factious fellow, and your name is Stubbornness, alias, Singularity; 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 princes of the earth : but as for you, 1 see no encouragement for any one to respect you; for as most people in all nations speak against you and hate you, so you would, I know, soon spoil all my joys, and bring nothing but sorrow and fear along with you, I 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 wicked person; yea, and most of my habitual desires you would call hurtful lusts, and say they must be mortified, and that my greatest favourite must not be spared. 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.*

 

His anger now rose excessively, and he began 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 accused Godliness in a most wrathful and intemperate 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. Reader 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 righteousness, do more than God required of him, and so be righteous over much, (as the papists and others are,) and thereby destroy himself, since will-worship (or deeds performed as religious service, which were not commanded in Scripture,) was abominable to God ; and that a man also might be over wise in his own conceit.

 

This reasonable and scriptural answer ended the dispute. Riches perceiving his chaplain to be worsted, disliked True Godliness the more, and raised all the rabble of the town upon him; among which were Pride, Ignorance Wilful, Hate Good, Outside, Riot, Wasteful, Hard Heart, Giddy-Head, Pick-Thank, 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 possession of his house, and Godliness went on his way, grieved to see how he had hitherto been slighted and abused.

 

Chapter 5 Godliness, in his Travels, came to a Cottage where dwelt Poverty, with whom he earnestly desired to make his Abode, but was denied.

Godliness, finding how basely he had been rejected by Riches, and that he could not, with the strongest arguments and motives imaginable, get entertainment with him, travelled farther ; 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 traveler. 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."

 

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

Godli. A friend; my name is True Godliness.

Pov. Ah! I 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 estates. And though I have not much to lose, yet my life is as dear to me as any man's.

 

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

Pov. You speak well; but what is it you will do for me? Have you any money to impart, to procure food for my family, or clothing for my almost naked children?

 

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?

Pov. I am in a very low condition: what you mean I cannot tell; but this I know, my head and heart are filled about other things. Alas! what can you think to meet with, or expect from me? Do you not see what a number of poor, hungry, 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 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 Commandments, 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" 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; 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 touching those things you talk of, I do not well understand what they are. Besides, what work will you set me about? I cannot endure hard labour.

 

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

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 solemn meditation; fervently read the Holy Bible; and every Lord's-day, with great reverence and seriousness, hear God's blessed word, and pray at least twice a day; 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, cannot be done, unless you put away that horde of loose fellows which I perceive infests your house.

 

Poverty had, it seems, divers base and lazy companions, who were all grand enemies to True Godliness; their names were Unbelief, Ignorance, Idleness, Wasteful, and Fear-Man together with some others. His own children, viz. Light-Fingers, Faint-Heart, and Carping-Care, were no better. Now, when he felt disposed to open to Godliness, these hindered 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 untilled, 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 feeding himself; therefore would wish that men might live as trees and plants do. I remember a very wise man told me, "That he hides his hand in his bosom, and it grieveth him to bring it again to his mouth," Prov. xxvi. 15, by 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 requested some explanations, then the wretch told him they were things far out of his reach, and that he had no part or lot in

them; 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 thieving brother,* and positively said, if he turned Light-Fingers out of his house, (as he knew he must if Godliness came in,) he would certainly beg from door to door.

 

Wasteful told him, that True Godliness, if entertained, would not suffer him to buy so good provisions as he was used to do, on trust, unless he knew he was able to pay for them; and that he would not suffer him to go any more to merry meetings, and carouse amongst good fellows at the bar-room, nor recreate himself at cards, bowls, nine-pins, and other sports, for money, on holidays; and that he must be content with such things as he had, and never lose a day's work to gratify the lusts of the flesh, and that also he must change his company; which particularly was grievous for Poverty to hear.

 

Carping-Care tried to fill his head full of distracting 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 employment. By this means he was filled with sad thoughts, not knowing how he should procure 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 considerations, if True Godliness was entertained.

For, first, they told him how contemptible Godliness was grown, being of very little credit or esteem amongst men by reason of Vice 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? 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 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 encouragement for you to open to him.*

 

Upon this. Poverty resolved not to let True Godliness have a lodging in his house, but rather, 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, I expected but little less from you, when I perceived you were resolved to hearken to those graceless companions and wicked children, for they would do their worst to keep me out; but I shall now, however, to undeceive you, answer them all.

 

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 greatest mischief they do, is to the souls of men; for they cast thousands into such a deep sleep, that they will never awake till they lift up their eyes in hell. They will not suffer them to labour to find out their danger, till it is too late; and others, when they do perceive their woeful condition, are hindered by them from endeavouring 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 you to cry, "Yet a little sleep, yet a little slumber, yet a little folding of the hands to sleep," Prov. xxiv. 33. Is it not sad, notwithstanding your 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 Light-Fingers, he is a thief, and if you follow his dictates, he will bring you to the gibbet; besides, " No thief shall enter into the kingdom of God." 1 Cor. 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 improved 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 consume the little you sometimes get, amongst riotous company, which might be a great comfort to your poor wife and children? Let me now appeal to my neighbour Morality, whether there is any ground for you to refuse to entertain me, because I teach you to be 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 indeed 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 necessity of faith and true godliness, if you would escape the damnation of hell.

 

I  found Unbelief the other day with Riches, and indeed I can come to no one's door, but I find him within. He affirms, that all my promises 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 hereafter, fictions, because not seen with external 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, thousands of my children, by blessed experience have found my promises no fictions nor idle fancies, but things full of reality, marrow and fatness: "O taste and see how good the Lord is!" And why may not you obtain these glorious good things, viz. union and communion with God, pardon of sin, peace of conscience, and joy in the Holy Ghost, as well as others? They were commonly given in the time of the gospel to the poor. Come, Poverty, these things are thine, (as sure as God is in heaven,) if thou wilt but let me in; poor Lazarus understood them, and experienced the sweetness of them, and shall through eternity. And then, lastly, have you no need of those good things of mine, because they may not so directly answer your outward necessity? Are not the necessities of your soul more to be minded than to get store of meat, drink, clothes, silver, and gold? What are all these things to the love and favour of God, an interest in Christ, and a right to the kingdom of heaven? How soon, 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 makest me thy chief companion, thy soul will be miserable. What is it to have plenty of all good things, and no God, no Christ, no pardon, no peace, but contrary-wise, the curse of God, horror of conscience, and ruin at last? Thou wilt. Poverty, become more happy if thou dost open thy door to me, and thou and I dwell together, than the proudest monarch 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 besides, it will abide with thee to all eternity. As touching Carping-Care, he hath almost broken thy heart already: he will not let thee sleep at night: but by telling thee of thy wants necessities, sadly disturbs thy mind,

though 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 certainly 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 of thy duty, so that thou shalt ''want no good thing," (as I stated before,) though thou possibly 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 contemptible, and am of very little esteem or credit 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 expect no other usage. How should I have many to admire and fall in love with me, when the Bible positively says, "All the world wondered after the beast," Rev. xiii. 3, that is, they were in love with, and admired Counterfeit Godliness. I marvel not at it, because the false prophets have ever been more readily embraced than the true, and their words generally believed. "If another comes in his own name," (saith Jesus Christ) "him you will receive." The reason is easily discerned : because 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 I for I always taught, as at this day, the doctrine of self-denial, Mark viii. 34, the necessity of faith in Christ, regeneration, and mortification of sin, etc. 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, woe 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; and whereas they say, he will be displeased with you, and warn you out of your house, if you entertain me, what then? Christ will receive you into his house, and how much better to possess him 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 you, 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. 66; but do thou but kindly embrace me, and I will keep thee from falling; nay, thou shalt find me a sure refuge and defense 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 continually, and never leave thee nor forsake thee. Isa. XXV. 6. Come, thou and I shall live most happily together, notwithstanding thou art poor, if we can but get my dear friend Content to dwell with us, 1 Tim. vi. 6. What dost thou say. Poverty? Shall I find admittance?

 

Notwithstanding all that Godliness could say, Poverty would not give way to him, but began to give him reviling words, saying, he was born a gentleman, though he was now so poor; and that he would not suffer such tumults at his door; for it seems while Godliness was praying and pressing for entertainment, 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 opposition within doors and without Godliness found no lodging there; and at last had to depart, though he escaped not without many bitter threatenings and blasphemous words.

 

Now, one reason why neither Riches nor Poverty would receive True Godliness was, because Consideration dwelt with neither of them, who being a grave counselor, might possibly have given them better advice, than to deny entertainment to so estimable a friend. Godliness, after this, began to be at a stand which way to travel next; but hearing of Youth, who lived not far off, he resolved to see whether he might not get a dwelling with him, because he was one that his commission particularly directed him to visit.

 

Chapter 6 Godliness applies to Youth, who pleads various Excuses, and at last utterly declines receiving him at present.

Not discouraged with the maltreatment 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 resentment at the intrusion, who he was.

 

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

Youth. Dear Sir, I am not so ignorant of the sources of delight as to need your counsel and as to the future dangers, of which you speak, I mean to guard against them. And beside, do you think me a wicked reprobate? I mean to injure no one in my gaiety. 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, I have no need of you, Mr. Godliness, at present.

 

Godli Aye, Sir, but you need my Master's righteousness. Rev. iii. 17, 18, and also a part in his kingdom; and these are but a part of those glorious commodities I have to bestow upon you, if you will follow my instructions.

Youth. Aye, there it is; I perceive I must entertain you, if I would have them; but I 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 society.

 

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

 

Godli. Young man, believe me, those pleasures 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. Furthermore, hear Solomon, "Rejoice, O young man, in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes. But know,

that for all these things, God will bring thee into judgment." O, my young friend, you will indeed pay dear at last for all your sensual pleasures.

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

 

Godli. It is true, Solomon did so; and doth he not, by the sad experience he had of them, tell you, "All was vanity and vexation

of spirit?"* Come, son, you had better believe the poison in the cup is deadly, than taste of it.

 

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

Godli. Let me rather persuade you to remember that "he that soweth to the flesh, shall of the flesh reap corruption." Gal. vi. 8. 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.

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, unless 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 pronounced 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 retribution of endless torments. Matt. xxv. 41. Now, if, with all these things before you;* you 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, I will then open my doors to you.

Godli. Alas I my young friend, promises to open hereafter to God and True Godliness seldom end in real performance: he who promised 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! Nay, let me tell you, if I should then visit you, I fear it will be to no purpose, because 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 accustomed to do evil: therefore open to me now.

 

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 possibly 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 incensed against me by the devil, and are in love with Vice, my mortal enemy. Sir, I am traduced, and rendered very odious by wicked men, as if I were factious, restless, and seditious. Acts xxiv. 25. And this is the reason why I am so slighted and contemned.

 

Youth. Aye, and to speak the truth, I cannot believe but that you are the cause of all the present discord, animosities, and confusions that are amongst us; for since you came into this country, what disputes, contentions, and distractions, have been here!*

 

Godli: I and my children ever, I must confess, were thus censured and falsely accused, though never so stigmatized as now of late, Isa. viii. If, Jerusalem of old was called a rebellious and bad city, because I dwelt in it; and my enemies said of old time. Sedition had been there, and that it was a great enemy to kings and governments, Ezra iv. 12, 15. 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 abhorred 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 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 holy, 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, contention, 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 in the hearts of the adverse party, they having espoused the mission of Apollyon, my grand enemy; and alas! it will be so, unless I 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! Alas! should I do this, I 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 have concord with Belial, as it is for me to allow of any of the enormities of men. Should my children do it, they would at that very instant cease to be my children. Therefore, let all the world bear me witness, that I clear myself of those crimes and calumnies with which I am charged. And farther, to vindicate myself, 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 wisdom descendeth not from above, but is earthly, 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 scoffed 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, lasting 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 another 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 reject me, is rebellion against him who is the King of kings, and Lord of lords, John xii. 48. Shall not what he requires be done?

Youth. I have other business at present; take your answer, therefore, and depart.

 

Godli. Do not mistake. To receive me, and to lead a godly life, is business of the greatest concernment. Were you not made and sent hither on purpose to serve and honour your Creator, and not to live like an irrational being, and serve the enemy of all righteousness, as you have done? Isa. xliii. 21. Acts xvi. 27. If you persist in these courses, be assured 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 the proposal Godliness had made. Time Server and Please-Friends held 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 songs 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 himself, resolved to gratify his own sensual and luxurious appetites.

 

 

Chapter 7 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 decrepit and feeble person called Old-Age, concluding with himself that it was very probable his dear friend, Consideration, whom he had a long time sought for, might lodge in his house; for, said he, surely Wisdom, though he dwell not with Riches, Poverty, nor Youth, yet 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 time. He therefore made directly up to his door; but knocked and called a considerable time without 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-Age. Godliness! I 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 another day; death may seize you before tomorrow 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; and will you put me off now too?

 

But all would not avail. Old-Age was settled so on his lees, and had had such rebellious servants and children, that they would not suffer him to show Godliness the least favour, Jer. xlviii. 11. The names of some of them were Weary-Limbs, Dim-Eyes, Peevish, Hard-Heart, Impenitency, Self-Conceit, Enmity, Unbelief, and Ignorance; with many more of similar character. Those first named were his own natural offspring, and somewhat younger than the rest. Hard-Heart had been nourished and fed continually from youth, for Godliness found him at his house when he formerly gave him a visit; but now he

was grown very stout, stubborn, and obdurate. This servant 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 every 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 condition 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 graceless inmate as bad as themselves, one Impenitency; so that all that could be said to him by Godliness, and his servant, Theology, concerning the detestable nature of sin, and his miserable condition, yet he could not be brought to repent, nor to let one tear fall for his sins; so that that word of the blessed apostle was made good in him, "But after thy hard and impenitent 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 Ignorance 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 circuit 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 fire. Nay, he was almost persuaded to believe there was no hell at all. As it regarded heaven, they told him 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 notwithstanding all that Godliness could say to confute Ignorance 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, understood 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 I am God will not cast away an old man. I was born a Christian, and made a child of God, a member of Christ, and heir of the kingdom 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 I do not see that I am much pressed by our parson 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 condition is considered so bad by you, I am sure there are many in our parish, and good churchmen, 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 him 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, considering his age; therefore he gave him the following general reply, and departed.

 

Godli. Father Old-Age, it grieves me to find you thus blind, and hardened in your evil ways; and the rather, because I see your enemy, 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 judgment? 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 bewail your sufferings. Though you will not let me in now,

who would make you happy, yet you will not be able very long to keep death out, who will make you eternally miserable, Psal. 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 soul, who thinks its state so good without grace and regeneration, will find it bad ere long, under wrath and condemnation:  "For, except a man be born again, he cannot enter into the kingdom of God." John iii. 3. This is the day of God's long-suffering, but 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 sinking under the weight of his sins!