The Travels of True Godliness, Chapter 9
CHAP. IX.
Shewing how Godlineſs came to one Mr. Formaliſt's Door, who bid him very welcome; but he ſuſpecting his Integrity, and that he harboured divers grand Enemies of his, particularly one Hypocriſie; refuſed to go in: alſo How Hypocriſie came to be diſcovered; wherein you have his Character, or a clear and compendious Diſcription of him; ſhewing likewiſe, how Mr. Formaliſt at laſt refuſed to entertain True Godlineſs.
GOdlineſs being (as I told you) informed that there was another great Profeſſor living in this Village or Town, of Religion, he tought it was convenient for him to ſee whether he might not get a Lodging in his Houſe, becauſe he was a man whom all the Neighbourhood ſaid had a great Love to True Godlineſs; nay, many verily thought he had for a long time taken up his Lodging with him, and wondered when they heard him aſk for his Houſe (for by that means they perceived he was a ſtranger to him) but it was a conſiderable time before he could find where he dwelt. For it appeared he was called by another Name, viz. Devotion; but at laſt coming by one man's door, and by another, he heard a man at Prayer, and he ſpoke ſo loud, that all who walked along the Street, with much eaſe might hear him; he then preſently concluded it was very probable he might dwell there; and to his door he came, and knock'd as he uſ'd to do, and was ſoon heard.
Formal.
Who's there?
Godli.
My Name Sir, is True Godlineſs.
Formal.
True Godlineſs, Pray Sir, come in; there is none in all the World I love more dearly; the beſt Room in all my houſe is at your Service; pray where have you been, and what News do you hear? Are the Imperialiſts and Turks yet come to engage? how goes things in the World? How doth it fare with our poor Proteſtant Brethren in France? What News from Scotland? when will the Times be better? I hear the Penal Laws are proſecuted ſeverely againſt Diſſenters: Many ſuch Queſtions he aſked, and profeſſed abundance of Reſpect to True Godlineſs (and as you heard) bid him come in, but never went about to open the door. Godlineſs was grieved to find him ſo full of words; but more eſpecially becauſe he took up his time, and troubled his head ſo much to enquire after News; nay and that too, when he ſhould open to True Godlineſs; and juſt upon ending his Devotion; for it appears he had newly done Prayer; yet nevertheleſs Godlineſs very coolly anſwered him to this purpoſe.
Godli.
Sir, As to your firſt Queſtion, I anſwer (being willing to inform you where I have been) I have wandred about from place to place to ſeek entertainment, I mean a fit and convenient Lodging for a little time; for it will not be long e'er I have done travelling; but I am fallen into ſuch an evil and perilous time, that ſcarcely any body will ſhew me the favour as to take me in, and make me welcome. Riches, Poverty, Youth and Old-age have all refuſed me, and ſhut their doors moſt baſely upon me; and ſince I came into theſe parts, and particularly to your Town, where every one concluded I ſhould be moſt kindly embraced, the very firſt man I came to hath denied me entertainment, nay, and not only ſo, but alſo called me at his pleaſure.
Formal.
What man's that for God's ſake?
Godli.
Friend, don't take God's Name in vain, I cannot bear it; but to anſwer your Queſtion, the man is called Legaliſt.
Formal.
O Sir, there is not a man in all this Town more haughty, proud and conceited than he; he concludes I warrant you, that he hath Godlineſs enough already; he makes in truth the whole of Religion to conſiſt in Principles of Morality: I have heard him ſay, that if a man do lead or ſquare his Life but as near as he can, according to the Law of the Ten Commandments, not being guilty of groſs Sins, or wilfully breaks any Precepts of the Two Tables, he ſhall be ſaved: Now he never conſiders all the while the neceſſity of Faith and Regeneration, and although he truſteth thus to his own Righteouſneſs, yet I could pick many holes in his Coat; for he is a very worldly, proud, and paſſionate perſon; nay, and he himſelf confeſſeth he is a Sinner, and yet would be juſtified by the Law; whereas you know the leaſt Sins, Luſts of the Heart, and evil Thoughts, are a breach of it, and the ſmalleſt breach is Death, and eternal Wrath, without a compenſation made to offended Juſtice; and none was able to do this, but Jeſus Chriſt, and none have the bleſſing of his undertaking, but ſuch only who do believe.
Godli.
You ſeem to have a good underſtanding, and can talk well, but how comes it about you let me ſtand all this time at your door? is this your kindneſs to me? what ſignifies your knowledg and parts, except you entertain True Godlineſs.
Legal.
I have opened (you may perceive) to you already, you are in my affections, and I will further open to you; pray come in.
Godli.
Nay do not miſtake your ſelf; you have opened to me in one reſpect, but not in another; you ſeem to like my form, but not my power; my external Rites, but not my internal Life. I am indeed received into your Head, but not into your Heart; I may be in your Judgment, worth embracing, but your will conſents not to receive me; you like my Garb, but love not my Perſon; you are (I know) a Profeſſor of me, but not a Poſſeſſor of me: The truth is, I Suſpect you.
Formal.
Suſpect me Sir! for what?
Godli.
That you have one or two implacable Enemies of mine hid ſecretly in your Houſe.
Formal.
Who, I Sir! God forbid I ſhould hide any curſed Enemies of True Godlineſs: Who are they? pray tell me their Names.
Godli.
Old-Man, Carnal Affections, and Hypocriſie.
Formal.
As touching the Old-Man, there is no Chriſtian (you know) can be quite rid of him; but God forbid I ſhould ſhew him any countenance: And as to Carnal Affections, in this you do miſtake; for my Affections are ſpiritual. But why ſhould you think I harbour Hypocriſie in my Houſe? I will aſſure you there is none in all the world I hate more than this baſe Fellow; for I know God abhors him; and ſhall I ſhew countenance to him? Lord, far be it from me!
Godli.
Nay Formaliſt, be not too confident; 'tis not your bare denial of it which is ſufficient to acquit you of the ſuſpicion I have of you upon this account; but ſince you deny it, I will ſee if I cannot find him out, for you have a certain Officer in your Houſe, whom I am ſure can make a righteous deciſion, if he be not baſely corrupted and blinded by your pretending ſo much Love and Zeal to ſeeming Holineſs. I know he will not flatter any man, but ſpeak according to his Light and Knowledg impartially at all times. Sir, I will appeal unto him.
Formal.
What is his Name?
Godli.
His Name is Conſcience.
VponUpon this, Conſcience was called, and enquired of, after this manner;
Godli.
Conſcience,Conſcience appealed to about Hypocriſie. I do require you in the fear of God, to anſwer me a queſtion or two concerning your Maſter; Doth he nor ſecretly lodg and hide one in his houſe called Hypocriſie? for I very much ſuſpect him herein to be guilty; What do you ſay?
Conſcience,
Sir, if you pleaſe to give me his Character, or give me ſome certain ſigns of his behaviour and proprities, whereby I may know him, I will faithfully diſcover all that I underſtand as touching this matter.
Godli. Conſcience,
I thank you, you ſpeak like an honeſt man; and indeed I have alwaies found you impartial according to your Light: I will then give you ſuch a Deſcription of this ſubtil and deceitful Enemy of mine, that you cannot well miſtake; and this I ſhall do by propounding a few queſtions to you.
Sir, was he ever throughly wounded in the ſenſe of ſin as 'tis ſin, being convinced of the ugly and abominable Nature thereof; there being nothing in all the world more hateful to God than that; not only convinced of the evil which does attend it, or is the fruit of it, but alſo of that curſed evil there is in it, it being utterly contrary to the holy and pure Nature of God, a breach of his Law, and that which hath made a breach between God and Man, and baſely defaced the Image of God in him, and is the abſolute cauſe of all that abominable enmity that is in his heart againſt God and Me his Bleſſed Offſpring; and alſo makes man in love with the waies of the Devil, nay to be like the Devil, conformable to him, and to do his will?
Secondly, Is there no one Sin that ſecretly he loves and lives in (the evil habit never being broken) have you nor found him now and then telling Lie for his advantage ſake; or in telling of tales or ſtories, adding to them, to pleaſe the company; or to excuſe himſelf when accuſed of this or that, that ſo he may gain credit? Is he not ſometimes overtaken by Drunkenneſs? Is he not proud, minding more the Honour, praiſe and applauſe of men in what he doth in Religion, than the praiſe of God? Is he not Covetous? Doth he give according to his Ability to the poor? Doth he not rob God, to ſerve the World? I mean neglect hearing of Gods Word, and other indiſpenſable Duties, for worldly Profit ſake; and ſo prefer the World above the Word? Doth he never in Trading offend you in ſpeaking better of his Commodities than they deſerve? Is not the World more in his love and affections than God and Jeſus Chriſt? Does he alwaies give good and juſt weight and meaſure, and not take unlawful profit? Doth he not make gain of Godlineſs, and uſe Religion as a Cloak to cover his ſecret ſins? Doth he concern himſelf for the intereſt of the Goſpel, and by his open-heartedneſs, ſhew upon that account he loves Chriſt above Son or Daughter? Is he reſolved to part with all rather than to ſin againſt God, and to offend you his poor Conſcience? Doth he ſee more evil in the leaſt Sin, than in the greateſt Suffering?
Thirdly, Doth he deſire as much to have his Sins mortified as pardoned; to be made holy here, as well as happy hereafter? Is he as much in love with the work of holineſs, as with the wages of holineſs? Doth he love the word of God, becauſe of the purity of it? Is he willing to bear the Croſs, as well as wear the Crown, to be with Chriſt in his Temptations here, as well as with Chriſt in his Exaltations hereafter? to live to God on earth, as well as to live with God in heaven?
Fourthly, Is he the ſame in private as in publick? Doth he not reſt ſatisfied upon the bare performance of Duty, not minding whether he hath met with God or not? Doth he pray in private, as if men ſaw him, and in publick, as knowing God ſees him? Doth not his ſatisfaction more lie in his aſking of God, than in his receiving from God? Does he not ſeek more for ſuitable words in Prayer, than for a ſuitable heart? Doth not he ſtudy more for acute expreſſions to affect the hearts of others, than to meet with powerful impreſſions upon his own? Doth he not lengthen his Prayers before others, and hurry them over in private? Doth he as much endeavour after what he needs from God, as that which he ſeeks of God.
Fifthly, Can he bear reproofs kindly for his faults, and take them patiently; nay, and eſteem him his greateſt friend who deals moſt cordially with him? is he ready to take ſhame to himſelf, and give glory to God? Can he be contented in the waies of God, though he meets with little ſenſible comfort from God, nor outward reſpect from Saints?
Sixthly, Doth he as much deſire to have his heart filled with Grace, as his head with knowledge? Doth he take as much care to make the Glory of God his end in what he doth, as the Command of God his ground in what he doth.
Seventhly, Is he not more ſevere in preſſing the leſſer concerns of Religion, than in urging the greater? Doth he not require thoſe Duties of others which he himſelf is loth to practice? Is he not more curious to know other mens conditions than his own?
Eighthly, Hath he received a whole Chriſt with a whole heart? Firſt, A whole Chriſt comprehends all his Offices, and a whole heart comprehends all his Faculties. Hath he received Chriſt not only as a Prieſt, to die for him, but alſo as a Prince to rule over him? Doth he obey all God's Precepts, as well as believe all God's Promiſes? 2. As to his Faculties, his underſtanding may be ſomewhat enlightned, but his affections may be carnal, and his will oppoſe me, being averſe to True Godlineſs. Is not his Heart divided? Come Conſcience, I do now command you, in the preſence of the great and dreadful God who ſearches all hearts, to make a righteous deciſion, tell me plainly; Is my Enemy Hypocriſie here or no? By theſe brief Hints you may eaſily know him.
Conſcience, Sir, I muſt confeſs Hypocriſie is here; now I have found him out; nay Sir, and he hath hid him ſecretly in his Houſe ever ſince he came to live in this Town Religion; he is ſeemingly holy, but really wicked; he loves the Face of Holineſs, but is without the Grace of Holineſs; his greateſt care has been to waſh the outſide of the Platter; if he can but keep his name from being reproach'd by men, he cares not though his Heart be grievouſly defiled before God, Should I tell you of all thoſe Luſts which he harbours in his heart, and what favour he ſhews to that Old-Man (you mentioned before) I ſhould quite ſhame him; he is a Saint indeed abroad, but a Heathen (to ſay no worſe) at home, he prays, hears, and reads, but 'tis to keep up his Credit, Name, and Eſteem amongſt many Chriſtian men of this Town; for I have often found him very weary of theſe Duties, God knows it as well as I: Nay Sir, he would ſeldom pray at all were it not to quiet me; for he doth not love my laſhes; beſides, he performs them with a ſad, cold, dead, carnal and lifeleſs ſpirit; he is much for the leſſer things of Religion (as you minded) he keeps a mighty ſtir about Mint, Aniſe, and Cummin, but quite neglects the greater and more weighty things; nay there is one thing more I will tell you, as he does not love ſtrict Godlineſs himſelf, ſo his heart is ready to riſe againſt all ſuch who outdo him. Sir, he is a meer Diſſembler, yet he would be thought as religious a man as any in the Town. I find him alſo much abroad finding of faults in others, or ſpying the more that is in his Brothers eye, but never minds the beam that is in his own: nay, and he is ready to fall out with many good Chriſtians, becauſe they will not follow him in Habit, Mode and Gesture, &c. In a word, moſt of all thoſe black Marks of this deceitful Villain Hypocriſie, you hinted at, I find in him alſo.
Godli. Conſcience, ſay no more, I ſee was not miſtaken; and now Formaliſt, are not you a wretch to pretend kindneſs to me, and ſecretly thus to entertain one of my worſt Enemies? Sir, 'tis you who have brought ſo great a reptoach upon this poor Town*,Religion. and on all its Inhabitants; Nay, and 'tis through your means I am ſo baſely villifi'd and condemned by that blind Fellow Ignorance; for he is ready to conclude, that all my Friends and true Fovourites are ſuch as your ſelf, viz. meer looſe and Formal Hypocrites. Beſides, you are like to be undone and periſh for ever, unleſs you do the ſooner turn this vile Enemy of mine out of doors; for I expect no other but that you will in a little time fall into Apoſtacy: but ſhould you die firſt, yet aſſure your ſelf you will be damned; for Hell is indeed prepared for ſuch as you are; you are, poor Creature! in the worſt condition of all men; for the wicked hate you becauſe you pretend ſo much love to Religion and Godlineſs, God alſo and all good men hate you, becauſe you are not real, but only pretend love to them, being not ſincere and upright in your Profeſſion.
Formaliſt, At this began to be very angry, being greatly offended at True Godlineſs; for he could not endure to ſee his State ript open, nor did he like to hear of his preſent nor future miſery; being perſwaded by Mr. Vain-hope, Ʋnbelief, and Good-Opinion, to think his condition for all this might be ſafe enough; however Vain-hope told him, though at preſent his ſtate might be doubtful, yet he ſhould have many daies on earth, and that he might repent, and ſet all things at rights before he died; whoſe word and promiſe he adventur'd to take, and ſo bid True Godlineſs be gone; at this, great grief ſeem'd to ſeize upon True Godlineſs, and and no mans ſtate in all his Travels he did indeed more lament, and his Soul being almoſt overwhelmed with ſorrow, he broke out to this purpoſe, and departed;
Paſſion o'reflows; why melt I thus with grief,
For him whoſe trayt'rous Heart denies relief?
But what could I expect, falſe wretch! from thee,
Who harbour'ſt in thy Houſe Hypocriſie?
A feigned Friend's worſe than an open Foe,
And unto me oft-times more wrong does do.
Of all to whom I am by Jeſus ſent,
O're thee O Formaliſt! I do lament.
I know there's cauſe, were things conſider'd well;
Thou ſuffer'ſt here, and yet muſt go to hell.
Hated of God and man, what can be worſe
Than th' wrath of man, and great Jehovah's Curſe?
Farewel, poor Soul! is this thy love to me;
Muſt I begone? adieu, adieu to thee.