Chap. 1. The old Neighbourhood of Riches and Poverty, their disagreement af­ter a while, and their unkind parting there­upon.

THere dwelt once, as hath been said, Two Inhabitants in [Page 2] one Town, the one called Riches, the o­ther Poverty. Riches and Po­verty at first neighbours. These two could not long a­gree; for Riches would ever be insulting over Poverty, either wrong­ing and oppressing him, or scoffing at him, and abusing him; and be­came so stately, that af­ter a while he disdain­ed to look upon or speak to him: though his next Neighbour, Po­verty, was as much to blame too; They can­not agree. for he was as stout as Riches, for the heart of him; and very foul mouth'd, and could never afford Riches a [Page 3] good word behind his back; and grew full of envy and bitterness a­gainst him. Their p [...] ­ting. Upon these continual jars, one of them must be gone. Ri­ches would not stir, Po­verty must; and gets him to the further end of all the Town, and dwelt a while there: in a sorry ruinous Cottage; which shortly after fell to the groud, and he was never able to re­pair it.

Chap. 2. The Neighbourhood of Ri­ches and Godliness, and their falling out.

THere happened to come into those parts a stranger, nobly born, and of a far bet­ter descent than either of the former two; his name was Godliness, of a most ancient Family: he is said to have been before the fall of Adam. His means were not great, for his Family was much decayed by many sad Calamities [Page 5] they had undergone in some evil and troublous times; Riches & Godliness are neigh­bours a while. yet was he of so quiet, peaceable, and sweet a disposition, that he thought he could a­gree with any reason­able Neighbour in the world, if the sault were not his own. He came and took a House neer Riches first; and long thus agreed, and had not so much as an un­kind word passed be­tween them, till Riches gave the first occasion. Godliness was very in­dustrious in his calling, The Cha­racter of godliness. medled with no Mans business but his own: [Page 6] Besides, was very pati­ent, pitiful, and chari­table; and, next to his constant care to please God, his desire was to live without giving any just offence to any man living; for he would not wrong the least Child. But Riches grew every day more high and stately and then more strange and sowre; at last so insolent and out­ragiously wicked, as was not by Godliness to be indured, yet must he not be told of it neither. Godliness had born long: at length taking just of­fence at some of the ill [Page 7] ways of Riches, told him mildly of it. But Riches said, he would not be control'd nor so affront­ed by the greatest God­liness in the world: But brake out to him in the words the Sodomites used to Lot: Riches souls out with god­liness. This fellow came in to so journ here a while ago, and he must needs become a Iudge and a Lord; But I will not take it at thy hands.

Chap, 3. The Servants and Offi­cers of Riches.

BEsides, Riches had a many lewd and loose servants, all bitter enemies to Godliness: their names were, Pride, Oppression, Covetousness, luxury, ryot, prodigality, Malice, Flattery, Calum­ny, and Laziness. Riches his many bad Ser­vants, and their Names. Every one had his office but La­ziness, who said he would wait on his Master at all turns, but he would undertake no other im­ployment. Oppression [Page 9] was his chief servant, and steward of his house; a cruel Enemy to the poor. Their [...] Of­fices. Covetous­ness was his Bayliffe, Pride was his Taylor, yet no good work-man nei­ther; for let him take his measure how he would, and make his garment with all the skill he had, the ma­king, or the stuff, or the colour, or the fashion, or the trimming, or the putting on, did not please; at least, if they did one day, did not two days together, nei­ther him nor his wife (her name was Ieza­bel, [Page 10] so was her mother's before her, [...], and her waiting-woman. who learnt her to Paint, and to Patch, and to Powder; and her Waiting-wo­man Mistris Light-skirt Curiosity.) Prodigality was upper Butler, and under him Ryot; and the Cup they all drunk in was call'd Excess; a foul great Cup it was: Riches his Cup. and looking on it, to see what mark it had, I ob­served three letters, but all three D's; but yet not standing together, But the one near the brim, the second in the middle, the third in the bottom, Many would [Page 11] guess what these three letters might mean; some said it was Donum Domini Divitiarum. The name of the Donour. But they of the house said the first D. was Delight, the second Drunkenness, and the third was Drow­ziness. But there dwelt an old Man not far off, whose name was Gravi­ty, a comely old Man, of much Learning, and great experience; upon whose Counsell all the neighbours did much re­ly; yea I have known when Labour and Godli­ness, and Content too, have gone to advise [Page 12] with him; But he had been discharged from looking into Riches his house: he told me these three letters were set on by the same hand that wrote the three words on Belshazzar's wall, and that the first D. did signifie Disease, the second D. Death, and the third he was sure was Damnation.

And were it not too long a Digression, I could tell you what Children Riches had, and what Grand-chil­dren: And since, I hear what is become of all. Riches was now an old [Page 13] Man, he had had two Sons, and two Daugh­ters. Both his Sons died without issue in their Fathers life, so that he saw his name was like to perish, whatever be­came of the estate. The eldest Son was called Honour, the Fathers dar­ling, and the hopes of all the Family; but a weakly Child he was, and never likely to be long liv'd: he died yong, and put all the House into Mourning; they lament the loss of Ho­nour to this day. The younger Son was called Ambition, one of an [Page 14] haughty and aspiring minde, and of a work­ing restless spirit; he was one still in every desperate and mischie­vous plot; was betraid, and came to an un­timely and shameful end, and no Man pitied him. The two Daugh­ters were Delicacy, the elder (more like the Mo­ther) and Avarice the younger (more like the Father.) The elder was always an unruly and wanton Girl, never like to come to good; and when her Mother had provided a great match for her preferment, she [Page 15] had cast her self away upon one of her fathers servingmen call'd Prodi­gality (they agreed like dogs and cats) And Grand children. and they had an only daughter whose name was Infa­my. Avarice was resolved to be ruled by her Fa­ther, and by his perswa­sion, she was bestow'd on his Steward oppression, his chief servant, whom he said he loved as dearly as if he had been his own child: he told his daughter Avarice he would make the best husband for her in the world; that they were sure never to want, they [Page 16] not theirs; for if she could but save, the hus­band would be sure to get. But they had not a good day together neither, but lived quite besides what they had; and they had an only daughter, whose name was Misery. These two Grandchildren, Infamy and Misery, are all that at present are left of Riches Race; they are yet living, and like to live many a day.

But to return to his Servants again. Luxu­ry was his Cook, Glut­tony his Carver, Malice was his Secretary: But [Page 17] he made most of two above all the rest; Flat­tery the one, his greatest favourite; and Calumny the other: These two had the length of his foot; the one could make him angry, and the other pleased with whom they would, and whensoever they listed. I had like to have for­got his Chaplain; Riches his Chaplain. for he would be thought to be religious too; his name was Sir Iohn Rea­der. He was no Scho­lar at all, though he said he had taken a de­gree in the University. But he had two proper­ties [Page 18] which gave general content to all the house: he could mumble them over a few short Pray­ers out of the Book; and when he had done, he could bowl, and drink, and swear with the best of them, all the day af­ter. Now the house be­ing stored with such servants, there was no­thing but disorder to be seen: they could none of them endure Godli­ness, They are [...] Ene­mies to godliness. but made songs of him, scoffed and jeered at him and all his acti­ons; yea, made them­selves merry with his very gestures, and quar­rel'd [Page 19] with his Children and Servants. Nor did they well agree among themselves: for there would be often swear­ing, cursing, banning, and fighting among themselves. Prodigality and Covetousness could never agree, They fall out among themselves too. though Covetousness and oppres­sion ever held together. Malice, Calumny and Flattery, often jarred and differed. And as for Ryot, he could agree with never a one of them, but only Pride.

Chap. 4. Godliness Complains to Riches of his Servants, and is ill intreated.

Godliness comes to Riches in a courte­ous way, and tells him privately of their mis­carriages; and withall tells him, if he keep these Servants longer, they will undo him for ever; peswades him to reform his Family, be­cause he wish't him well, and to turn away these old Servants, and he would commend better [Page 21] to him, which should be more for his Credit and Profit too. But Ri­ches grew very hot, and would not hear him speak; but fell foul on Godliness, and fell from railing to striking, and then calls his Servants to help him; and first of all, his Chaplain, who was no ways able to hold Ar­gument with Godliness, but he could out-wran­gle, and out-rail Godli­ness and Gravity both: he would needs bring Scripture to consute God­liness; and he had one place very ready, and it was all the Scripture he [Page 22] was acquainted with, Eccles. 7. 16. Be not righ­teous over much neither make thy selfe overwise: for why shouldest thou de­stroy thy self, or desolate they self, and lose thy neighbors and thy friends? Here he had thought he had knocked Godliness down. But instantly Godliness had his answer ready and bad him read the next words: Be not overmuch wicked, neither be thou foolish: why shoul­dest thou die before the time? Sir Iohn was pre­sently non-plust, that he had not a word of Scripture more, but fell to down­right [Page 23] railing. Then did Riches call for his other servants to second his Chaplain; and bad Pride and Malice, and Calum­ny, to pay him soundly; and if they four were not able to do it, he would send for Oppressi­on to set him further off; and he vowed he would never endure him while he liv'd, nor suffer him to live quietly by him; for next his old mortal enemy Poverty, whom he had sent packing, he protested to hate Godli­ness more than any crea­ture alive; yea, he swore to it two, that he hated [Page 24] him more than he did the very Devil. And old Iezabel looking out of her Window, cry­ed, Spare him not, knock him down, or send him packing; for I cannot abide the very looks of him.

Chap 5. Godliness his servants and Pedigree: Riches Ser­vants and his, fall out.

NOw Godliness had a few Servants of his own training up, well bred, fit to serve the best Noble-man in the Land; but he had not many to spare: He had tried to breed up more, but he could do no good on many of them, or they would not tarry with him. Such a one was Ignorance; but he resol­ved not to be taught, [Page 26] and he said he never came thither to be Cate­chized. Errour would have dwelt with Godli­ness too, as he said; but he must have the liber­ty of his Conscience, as he call'd it. Singulari­ty made offer of his ser­vice; but he would in­dent with him, to go hear when and where he pleased. Hypocrisie was more importunate than any one, to be his cheif Servant, and com­panion too; and with his fair language, and Scrip­ture-expressions, he had wrought himself for a while into a fair Opini­on [Page 27] with Godliness: Oh he had such a tongue, that he was able to de­ceive any Man alive! and indeed he began so well, that had his deed been as good as his word, and had he held out as he began, he had been an extraordinary good servant: yea, Hy­pocrisie would fain have been exercising his gift; and said, he had spoken often in private meet­ings, with great ap­plause; but he never ca­red for joyning in pray­er with other; and they could never perceive that he used any private [Page 28] Prayer by himself; therefore his Master fell into Suspition of him; first for his much Talk, and his many Brags; and having set two of his old tried Ser­vants to observe him, Humility and Sincerity, they inform'd their Ma­ster, they found him out to be a very Cheat, a notorious Lyar, and such a cunning Dissem­bler, that ye could not tell when to believe him: yea, they set him out to be such a dange­rous fellow, that he was enough to spoile the whole Family, at least [Page 29] to bring up an ill Re­port against them all; therefore they desired their Master to rid the House speedily of him, or there was no staying for them. Godliness pre­sently calls for him, ad­monisheth him to mend his Manners; and in a great Passion (for it was said he was never so much moved with any one in all his life) he charged him to be pre­sently put out of doors, and never to come near his House, unless he brought Repentance and Experience along to pass their word for him, that [Page 30] he was now another man; nay, Godliness was so passionate, that for his sake, he said he would never have any one of that name come into his Family again.

And would you think it? Idleness had a mind to the service; but he as­ked great wages, and yet would do nothing; nor would he so much as promise to mend. But he had a few faithfull servants, Godliness his Servants., whose names were Faith, Hope, Charity Repentance, Experience, Humility, Sincerity, Tem­perance, Sobriety, &c. He had also many good [Page 31] friends, all the old Patri­arks and holy Apostles and Prophets, where his near kinsmen and inti­mate acquaintance; and he is said to derive his Pedegree from the se­cond Adam, from whom he is lineally descended: and his Wives Name was Philadelphia. But his servants he keeps all hard to work, and a­mong them is not the least difference or dis­cord in the world; but they lived in the great­est peace and quietness that could be, till, Ri­ches Servants and those meeting, there would [Page 32] be old falling out pre­sently; for the disorder­ed company that Riches kept, would be still of­fering some Abuse or o­ther to them: and upon Complaint made to their Master, he said, he would maintain them in it; and had set them on of pur­pose to weary out Godli­ness; and that he was a [...] the charge of a Chaplain, only to oppose the Power of Godliness.

Chap. 6. Godliness and Poverty fall out.

GOdliness, thus driven away by Riches's means, and his servant Op­pression, removes to the very end of all the town, where Poverty dwelt, in an old ruinous Shed, Poverties Descrip­tion. without either Door or Window, or Fire, or Chiemney, or so much as a Bed to lie upon; yet extream stout, often boasting of his Family, and what his Ances­tors had been, as good [...] [Page 32] [...] [Page 33] [Page 34] as Riches: and I think no less; for wherea [...] Riches could pretend t [...] no higher Pedigree tha [...] Nabal, of whom he wa [...] begotten when he lay sick of the Stone in hi [...] Heart, Riches his Pedigree, and Po­verties compared. and died a few dayes after, whence a [...] the Posterity have ha [...] that disease hereditarily cleaving to them mor [...] or less; Poverty would vaunt often that h [...] could derive his Pedi­gree from Noah, fo [...] Cham his Son was his great Grandfather; and his Motto he keeps to this day, A Servant of Servants. But I rather [Page 35] think he may carry his Pedigree beyond Noah, and derive himself from the elder Son of Father Adam, whose name was Cain, who after he was [...]riven from the pre­ [...]ence of the Lord, had his Legacy given him, that he and all his Po­sterity should be Vaga­ [...]onds and Runagates. Godliness, I say, remo­ [...]ing hither, did expect [...]o have enjoyed more peace and quietness; for he meant not to wrong Poverty one farthing, but to do him all the good he could; but he was much disappoint­ed. [Page 36] Poverty was very stout and scornful, not to be spoken to nei­ther; and Sloth his wife was a very nasty slut, and a terrible Scold withall: a many poor Children they had all in rags, bred up to nothing in the earth but Idleness, lying, b [...]gging, and pilfe­ring. He had now ever a Servant, nor had had many a day: for when once he had one whose name was Wast all, he had little for him to do; nor would he stay at home to see what he did, but left him to himself; and he ran a­way [Page 37] with the best Coat he had. This Poverty was a very ill husband; if he got a penny, he must to the Alehouse next door, and there he spent it, and came home as drunk as a beggar. He was ever abroad, yet kept none but bad com­pany; and besides, he lo­ved his bed and his belly out of all cry. He had been at first, I was in­formed, put to a trade; but he would never stay with his Master, nor would he like any trade at all: then he turned Souldier; there for a while he swaggered, [Page 38] and of a Beggar was now become a Gentle­man; and had his two Men waiting on him, and both horsed; their names were Stroyal and Lowal; and while his Pay, Free-quarter, and Plunder lasted, they ruf­fled it in Buffs and Bea­vers, and Scarlets, and Gold-lace. A little af­ter, his Father died, and left him a little Lum­ber; and that he soon spent, or pawned and made it away. Godli­ness comes to him, and tells him, if he will but hearken to him, and they two may live toge­ther, [Page 39] he will put him in a way to thrive; tells him what he would ad­vise him to: but he finds Poverty altogether as cross as Riches was before; and there was no living by him nei­ther.

Chap. 7. A digression, telling the short story of Stroyal and Lowal.

I Could tell yon a long story of those two companions I na­med in the last Chapter, viz. Stroyal and Lowal, if I thought it were not too far a digression from Godliness, whom we left all alone, driven both from Riches and Poverty too.

I hope there are none but friends here; and if there be no Iesuites, we [Page 41] are well enough. The design of this short and innocent Paper, being only to relate the ma­ny Tryals and Travels, and Discoveries and Experiments of Godli­ness, before he met with Content, whom he so much enquired for; and it would not willingly grieve any the least friend of Godliness

They were called Stroy-al and Low-al, I told you: But their right Names Stroyalla and Loyola (out-landish men by their names.) Stroyalla had by custom, and for brevity sake, [Page 42] contracted his name in­to Stroyal. And Loyola, because his grandfather Ignatius had made his name odious, would have his name contra­cted too into Loyal: which he was call'd by a while; but when he understood that name was grown into disre­pute, and it was not for his Interest to be known always by the same name; he chan­ged it once again, and would not be call'd Loy­ola nor Loyal, but Lowal: a true Catholick he was, a Man for all Interests and Opinions, indeed [Page 43] none could tell what he was, he was so reserved, so mutable, and so sub­til: But for these two, I think they were two as unlucky Birds, as were ever hatch't. They were not so different in their Names, as agreeing in their Principles, Aims, and Dispositions; and Stroyal of the two was not half so mischievous to the State, as Lowal was pernicious to the Church. I hope I need not suspect, that any rational Man will ima­gine any reflection in­tended here, upon the honest and Religious [Page 44] English Souldier, who is, abroad, the honour of the Military profession all the World over, and at home is looked upon by all well-affected, as the Chariots and horse­men of the Land. But to put you out of doubt, I shall tell you, they were neither of them Eng­lishmen; not so much as of any the reformed Churches of the Pro­testant Religion, Stroy­al came out of Turkey; his Ancestors had been Christians; but he in hope of preferment had renounced the Christian Faith, and [Page 45] had been circumcised. And as for Lowal, no body could tell what he was, and whither he would: he was, by the best intelligence I could get, by descent a Mun­gril-Moor, Born and Christened in Spain, confirmed at Rome; and for the pregnancy of his Parts commended to the Iesuits Colledge, hoping he might prove as useful an Instrument, as old Ignatius had been. Into their Col­ledge he was admitted: there in a short time he had gone through the Arts, had gained divers [Page 46] Languages, and could so perfectly conform to all Mens Tempers and be­haviours, as never a Father of them all was more versed in their greatest Doctrine of Transubstantiation, than he was ready in the practice of their greatest art, Self-transformation. He could come familiar­ly into all the As­semblies and private Meetings of Men, of whatever perswasion: and if he were a learner but a day or two, the third day he was an in­spired Speaker, and would so deliver him­self, [Page 47] as he procured not more disrepute to the old Teachers in the Country, than he gain­ed Reputation to him­self. Yet he was in some places a little sus­pected; he so oft chan­ged his Habit, as oft his Name, as oft his opi­nion: He would tell some of his intimate Friends, Though he went under the name of Lowal, his right name was Loyola. The Com­mander in chief, under whom he and all his Countreymen served, was General Desolation, a Scythian some said; but [...] [Page 46] [...] [Page 47] [...] [Page 46] [...] [Page 47] [Page 48] sure he was an Edomite rather; which was ma­nifest by the feeling of his rough hand; whose Ancestors were all Dukes and great Com­manders; among whom I tell you true I won­dered, when of late I found Duke d' Alve in his Pedigree, Gen. 36. 40. till then, I knew not what Country-man he was. The Lieutenant-General was his own brother (for they were Twins, their Mother was a Babilonian Lady) his name was Abomina­tion. Desolation was the Elder; but so like they [Page 49] were, as scarce to be known the one from the other; only Deso­lation was thought to be the abler Man of his hands, and Abomina­tion the greater head-peice, for plotting and contriving the most de­vilish and cursed devi­ces, Plots and Designs. Ahitophel or Machiavel were but punies to him. Shall I tell you what became of these two comrades? Stroyal, after the War ended, became as poor as Poverty him­self; he had saved no­thing, but made all a­way as fast as he got it [Page 50] fain he would have been prefer'd into some Hospital; but that fail­ing, he was fain to beg a while from Door to Door; weary of that life he turned High-way-man; was soon appre­hended, committed to [...]he conmmon Jayle, en­dited the following As­sizes, convicted, condemmed, and after exe­cuted: There's an end of Stroyal.

But Lowal was a more crafty Companion, he had more Trades than one: Turn him loose, he would live in any ground, shift in any [Page 51] time, Come Wars, come Peace; a cunning Pa [...]e he had of his own: Du­ring the War, it was not his ordinary pay he serv­ed for; he had a Pensi­on from Rome, another from Spain, and good Contribution from his like judgmented friends. He was afterwards thought worthy of Pre­ferment; he had a good Office bestowed on him, wherein for a while he carried himself very fair, but was after­wards discovered to be a very Cheat; then he was cashiered, and ha­ving once been found [Page 52] out, and his reputation lost, no Man would af­ter trust him; There's an end of Lowal.

But now to return: let us see what is be­come of Godliness, whom we left parting from Poverty.

Chap. 8. Several motions made to Godliness about his set­ling; and what he resolved thereupon.

GOdliness being thus unkindly dealt with, and driven out of Town (as you have heard) both by Riches and Poverty, was a while much perplexed whi­ther he should remove to finde a resting place, and where to meet Con­tent his best Friend on Earth; which was his first design. He was [Page 54] once wished by a Friend, that had observ­ed his lovely Aspect, and his sweet Behaviour, to go to the Court, whi­ther all Men go to seek Preferment; and if any did rise, it were pity but such a one as he should be promoted: How much good might he do his Frrends and himself, if he were in place?

But Godliness replied he had been bred up in a plain and private way; he had not much means, nor many Friends, without which, what is to be expected [Page 55] at Court? nor colud he skill of the Court Lan­guage and Comple­ments, Godliness perswa­ded [...] to the Court, but he refu­seth. neither was he at all acquainted with those Arts of Simulati­on and Dissimulation, which are said to be all in all in a perfect Cour­tier: Therefore he re­solved, all the Prefer­ments in the World should not entice him to do any thing against his Conscience.

Next he was by some Friends wish't to go and list himself in the Army (there being then Wars in the Country) he an­swered, Of all lives, he [Page 56] liked that least though he would not prescribe to others, Or to go into the Army nor censure any that followed that profession (and indeed this was noted to be one constant property of Godliness, he was ever more charitable than cen­sorious) yet for his part, he said, besides the ha­zard such run in the wars, he was not well satisfied in the Justice of the cause, either on the one side or other. And he judged the Souldiers calling to be only war­rantable, when the cause was plain and clear, and so long as [Page 57] Necessity puts them in­to Arms, and no longer. He professed he for his part loved the Souldi­ers so well, that he did wish with all his heart, that all the Souldiers would turn Godly; but he loved Godliness so well, that he could not wish all Godly men to turn Souldiers.

Then he was by some perswaded to go a­broad into the World and Travel; Or to travel. then might he observe the divers manners and fashions of other Countries, grow acquainted with their several Religions [Page 58] and Languages. That he was not a Gentleman who had not traveiled, nor was any a compleat man without this. He presently replied, he had been a Traveller al­ready a long time to­ward Heaven; and his own Countrey was as near, or nearer a way thither, than any other: His design was to grow in Grace, and that he feared was not to be promoted by going in­to Forreign Parts: and for their Languages, let others affect them; if he could learn the old Language of Canaan, it [Page 59] was enough for him, and though he would judge no man, he had observed few returned better by Travels, as to their Religion: yea, he remembred of the Twelve chosen men of Israel, that were sent out to view other Countries, there were but two who returned the same Men they went out; the rest had cast off God, were corrupt in their Prin­ciples, and did much mischief to their Coun­try-men, when they re­turned.

He was once set up­on [Page 60] on by a Fryer, Or to go into a Closter. who tempted him to go into a Cloyster; and to in­duce him thereunto, he was urgent with him to go see their Chappel how it was a­dorned, and to hear their Musick: and he would fain have per­swaded him to believe, if any where in the World, there was to be seen Devotion and San­ctity. He presently re­plyed with indignation, Away with your De­votion and Sanctity: San­ctity so utterly opposite to Sincerity, and Devoti­on, totally destructive [Page 61] to the power of Godli­ness.

He had at last, as to his setling in this world, a temptation (and he was seldome free from temptations in one kind or other) and that was to get him out of the World, and to sequester himself in some nook, in a solita­ry manner, Or into a Desert. out of all commerce with others. There might he hope quietly to retire him­self, be free from Perse­cutions, which he saw did every where attend him; there might he be out of the sight of [Page 62] open Prophaness (more grievous to a Godly minde than persecution it self) there might he enjoy God, the liber­ty of his Conscience, and pour out his Soul in incessant Prayers; and enjoy communion with his Soul-beloved Saviour: This was mighty plea­sing But he remembred that Man was made for Society; and he had those Scriptures came to his mind: None of us live to our selves, We are members one of another; None of us are to seek our own things only, but every one the good of [Page 63] others. And he called to mind how prejudi­cial, Solitude had ever been to the best of Men; That God had said, It was not good for the first-Adam, no not in In­nocency, to be alone; nor was it safe for the first-Woman to be alone, even in Paradise: Nor was it safe for the Se­cond-Adam, the first be­gotten of the whole Creation, and the only Conquerour of the De­vil, to be alone in a Wilderness: He conclu­ded therefore, That [...] was Excess of Passion and Zeal, which trans­ported [Page 64] David and Iere­my, to wish themselves into a Wilderness; and doubtless that it was un­avoidable Persecutions which drove Elias and others, into their Caves and Solitudes: for his part, he thought he was bound to honour God, as much as was possible, by doing good to humane Society.

Chap. 9. Godliness adviseth with Gravity about his set­ling.

AFter some time spent in this un­setled condition, it pleased God to bring Godlinesse acquainted with Father-Gravity, of whom I made mention before; a true Friend and faithful Counsellor to all who advised with him. A comely old Man, and of much Ex­perience: he knew both Court and Country; [Page 66] and there was scarcely any passage of note in his time, or long be­fore, but he was well acquainted with it.

Godliness was much cheared, when he saw his amiable and lovely Countenance, and his long gray Hairs; Dis­courseth much with him, and receives the best Satisfaction from him, that he had met with many a-day: Af­ter much good and seri­ous Conference, he en­quireth of him, if he could informe him where a Convenient House might be had for [Page 67] Money, Town or Coun­trey. He tells him, He was glad he asked, that he might both help a Neighbour to so good a Tenant, and him (though a stranger as yet) to so good Accom­modations. He bids him return to the Town a­gain, and about the middle of it, turn aside a little out of the Road; there dwelt just mid way, as he could guess, between Riches and Po­verty, old Labour, a good honest neighbour, and the best House-keeper in all the Parish; He had a convenient house [Page 68] so let, and would be glad of a good Tenant; for he was loath any thing should lye dead upon his hands.

Chap. 10. Godliness becomes Neigh­bour to Labour.

THither then he goes, as he was di­rected; and when he came to knock at his Door, he found him within: he was seldom abroad; and he had been hard at work, with his Wife Prudence, (a comely Woman, and a very cleanly house wife) sitting close to her Wheell; and the Chil­dren all of them doing somewhat. They were [Page 70] all in a handsome Ha­bit of good Broad-Cloth; no Lace or Trim­ming that was costly, but whole and hand­some. The House with­out well built, and in good Rapair; within ve­ry neat, every Room well furnisht. [...]ours antient and ho­nourable Pedigree. Besides, Labours Pedigree was ve­ry Ancient; he came of Adam's second Son, in­nocent Abel, who learnt him first to keep Sheep, them to spin the Wool; and Labour was all the Issue he left behinde him, when he died. This Labour said more­over, That his Ance­stors [Page 71] had done the grea­test exploits that the World had ever seen: That they had built all those great and ancient Cities in the World, all Towns, Forts, Castles, and Bridges: That Ni­nive, Babilon, Rome, Con­stantinople, Ierusalem, were all built by Labors own hands: That Labor had fought many a sore Battle, gained ma­ny famous Victories, conquered most Nations, gained the greatest Dominions, Stabli­shed the wholsomest Laws and Rules of Go­vernment; had travel­led [Page 72] all Countries; had been at the Indies, and thence brought and transported all their ri­chest Pearls, Spices and Commodities, and Traffiqued with them into all other Coun­tries: That the Pyra­mides of Egypt, and all the other Wonders of the World, were of Labors own handy-work and foundation: That he had invented Til­lage, improved Lands levelled Mountains drayned Fenns, Inven­ted all Arts and Scien­ces, bred the best Scho­lars, and the most ex­cellent [Page 73] Books extant, were of his composing. Godliness tells him he had heard much good of him, and that his Ancestors and Labours were old accquaintance, and had loved dearly, living neighbourly together; and therefore he desired to take that house he had to let, and that he would be as good a Tenant as he could let it to; and pro­mised him he should lose nothing by him. He told him moreover, it was Godliness which learnt Labour the first way of thriving, and [Page 74] that it was their two Fathers together, who had performed the most Renowned Undertakings. Labour indeed had done very much, but by Godliness's Directi­ons and Expence. The most Pious and Benefi­cial Acts, witness No­ah's Ark, and Solomon's Temple; The one built by Labours Hands, but at the sole Charge, and by the Divine Direction of Godliness; and the o­ther, though every Stone and piece of Timber was hewed and made [...]dy, and joined to­gether by Labours pains; [Page 75] yet it was Godliness's Purse that paid for all, and maintained the Ser­vice, and sound the Day­ly Sacrifice: It was La­bour indeed that setcht the Stone and Timber from Lebanon; but it was onely Godlinesse, without Labour, that fetcht the Fire from Heaven. And if the Common-Wealth was up­held by Labour, it was onely Godliness, the Church was raised, sup­ported, and preserved by. It was Godliness that spread the Gospel, converted Infidels, con­tinually assisted all the [Page 76] famous Prophets and Apostles; and doth to this day enable the faith­ful Ministers in the hap­py employment and suc­cess in their Ministery. And if Labour had at any time put forth any useful Writings, yet the best Books which were in the World, were all of Godliness's putting forth.

Chap.II. The happy agreement of Godliness and Labour.

THey were soon a­greed, and agreed most lovingly together, and resolved never to part. Labors house stood in a very wholsome Air, Labours house. near the Church; which made Godliness like it the better: the whole house very healthful; seldom was any sick there, nor did they die till full of days. The children looked all with ruddy and lively coun­tenances: [Page 78] you might know whose Children they were, by their very faces. A few servants there were, called Fore­cast, Diligence, Expe­dition, Chearfulness, and Perseverance; good Ri­ [...]e [...]s all, and tough Workmen: But Labour set many poor People a work, and paid them duely, and by that means inabled many (poor before) to pay their Debts, and to provide comfortably for them­selves and their Fam­lies, and to relieve the Poor; yea, Labour pro­vided Stocks and Pensi­ons [Page 79] for the Widows and Children of such, who had been honest and careful in their Busi­ness.

Labour had lived well before; but when God­liness became his Neigh­bour, you would wonder how he came on and increased, as if Iacob had been come again into Labans Fields, or Ioseph into Potiphar's House, or the Ark into Obed-Edom. For, God­liness taught him how to seek, and get a Bles­sing for him and his; brought him to pray in his Family, to instruct [Page 80] his Children and Ser­vants in Catechizing, to call upon God as duly as to rise out of their beds; and to flee lying, swearing, prophaness, and irreligiousness, as much as Idleness. And he told him withall, there was a friend of his was shortly to come that way (for he had a good promise for it) who would make them both happy: His name was Content.

I should have told you also, That though there was an Old Church hard by La­bour's house, when God­liness [Page 81] came thither, yet it was much gone to decay; and which was more trouble to Godli­ness, there was no Mi­nister: there had been one it seems some years before (a Godly anci­ent man, and very pain­ful:) Labour told him he Preached, Catechi­zed, and Expounded constantly; he did not think there was a Pa­rish in a good way, bet­ter ordered: it would have done you good to see how people loved the Church, kept the Sabbath, and what love was among Neigh­bours. [Page 82] But that good old Man was dead, and now No-body cared whether they had a Minister or no: They thought Any-body that could speak, might Preach; and as for Prayer, and reading the Scripture, singing of Psalms, and the Sacra­ments, he saw there were few did regard them now adayes; and if the Church should fall down to the Ground, he knew none would take care to repair it. There were many suf­ficient Men in the Pa­rish, he said; but they [Page 83] loved their Money too well: and there was one above all the rest, call'd Riches, worth Thousands; but he was neither Friend to the Poor, nor the Church; but would rather spend an hundred Pounds on his Pride, Luxury, and Ryot, than allow forty Shillings towards the maintenance of a good Minister. But as for me, said Labour, as poor a Man as I am, if my Neighbours would be ru­led by me, we would not for shame let the Church fall, and live like Heathens, without [Page 84] one to guide us: whoso­ever will be at the cost, I would bestow my pains; and it should go heard; but I would find some­what for such a good work. Gods blessing on thy heart, said Godli­ness; I shall love thee the better for it while I know thee: we will be­tween us, see to get the Church fitted, and then look out for a Minister; and if thou wilt be at the pains; I'le bear all the charges whatsoever it cost, though I leave the less to my Chil­dren.

My Ancestors have [Page 85] always been great friends to the Church and a godly Ministry; They have at their own charge, built many Churches from the ground, and richly en­dowed them for the comfortable maintain­ing of the Minister, when they had done. One of my Progenitors, call'd Obadiah, had a­lone provided for an hundred Prophets in a time of Famine, fed them with bread and water by fisty in a cave; which was as good fare as he had himself; and he believed none of his [Page 86] Friends were ever the poorer for such good Works; but still God had blessed them the more abundantly. He for his part, were not worthy to be called by the Name of Godliness, if he should be backward in such a Business: And his Wife Philadelphia, he was sure, would put to her helping Hand; for she was own Sister to Dorcas, that was so full of good Works and Alms-deeds, which she did; and was so much lamented when she was dead and gone. To be short, They conclu­ded [Page 87] between them to fall upon the work; and the Church was but newly repaired in a plain and decent man­ner, and a good Mini­ster settled in the place, when Content came.

Chap 12. Content seeks for a dwel­ling, and findes one no where, till he comes to Godliness.

THis Content is not of Earthly Extracti­on, never came out of the Loins of Adam at all; But I suppose, might be that Melchizedeck, Contents extraction who had neither Father or Mother recorded on Earth: and sure I am it was Melchizedeck which blessed Abraham and his Posterity. Cer­tain I am, he was with [Page 89] Adam in Paradise, be­fore his Fall, and before his Creation, among the Angels; and before their Creation, had been with the blessed Trinity from all Eter­nity. He was not often seen on Earth since A­dam's Exile out of Para­dise; yet now and then hath he given a visit to some of Labours Friends, and Godliness's Acqnain­tance. He is alwayes at­tended with many Gal­lant Followers: His chief Friends, I well remem­ber, of whom he made most account, were call'd, Contents friends. Iustification,, A­doption; [Page 90] Sanctification, and Assurance; and one above all the rest, call'd Peace of Conscience. He was wont also often to speak of a great Bene­factor, His great Benefa­ctor. long since Decea­sed, to whom he was infinitely obliged, who had been the Maker of him: He would say, how dearly he had lo­ved him; he still call'd him his Lord and Savi­our at every word (sure then it could be no o­ther, than the Son of God) how he had done and suffered much for his sake, who had ne­ver deserved the least [Page 91] savour from him; that had it not been for his singular Bounty, and ex­tream Sufferings, his Name had never been Content; but Sin, Mise­ry, and Despair; for he had been in great Di­stress and Danger, ha­ving many great Ene­mies to deal with, and many unconceivable Calamities lay upon him. But by flying to him, acquaintance with him, and submission to his Yoke, he had found this unexpressible Rest, i [...] his Soul. He related also, how he had be­stowed on him on a Coat [Page 92] of divers Colours; one so pure White, as no Ful­ler on Earth could whi­ten; which is the clean Linnen and white, the Righteousness of Saints, call'd, the Righteous­ness of Sanctification. The other so Red, as the purest Blood on Earth, (not the Blood of Abel,) could make so pure Red. This is the Righteous­ness of Believers, known by the Name of, The Righteousness of Iusti­fication before the Throne of God. And that he had, besides much Grace already be­stowed, promised him [Page 93] a rich Robe, and Crown of Glory. He had also many good Servants, all Nobly descended, Contents servants. which ever waited on him, call'd, Faith, Hope, Charity, Humility, Pa­tience, Long-suffering, and Perseverance; and two trusty Counsellors, His two Counsel­lors. who in all difficulties assisted him, call'd Pray­er and Promises. He and his Retinue, make that Place and Family happy, wheresoever they do but Lodge. This Noble Content, in his re­turn Home-wards, call'd in at Poverties Shed, en­quiring if there were [Page 94] any Room for such guests, they said no; Poverty no Friend to Content but likely at the further end of the Town, where Ri­ches dwelt, there they might finde entertain­ment. Thither they hastened, and desired entrance; but were an­swered, That none neither knew him or any of his Company, Riches no Friend to Content. nor ever heard of such names, unless at a house mid-way between this and Poverties, call'd Godli­nesses, next door to La­bours. There they had heard of some such un­usual and out-landish names, as Sobriety, Tem­perance, [Page 95] &c. so shut the Door upon him; only one of the Family said, He would do him the Courtesie to shew him the Way, though he would not go along with him. Thither this Noble Man comes; and viewing La­bour's Buildings, Or­chards, and Gardens; Content Friend Labour. he liked all well. But the next Door he was told, was Godliness's Dwelling; there he knocks: They were then at Prayers; he stays till all was done: Then comes Godliness to the Door, and knew him as soon as he heard his [Page 96] voice: He told him, he had long expected his Company; that he had had a Promise, that he was to come that way: Now, he was welcome, and there was Room enough for him and all his Company. Content replyed, A little Room is enough for thee and me; Content comes to Godli­ness's House. and any Provision that Godliness could make would please him, were it never so home­ly: We have not long to stay here, away we must; and at our Fa­ther's House, is that will make amends for All. Had you seen their [Page 97] Meeting, you would have thought you had seen Melchizedeck meet Abraham again, Their meeting and embraces. to bless him; or Isaac blessing Iacob; or Iacob falling on Ioseph's Neck, and saying, I have enough, since I have seen thy Face; or that you had seen Peter entring into Cornelius his House, who had been long waiting for him.

Chap. 13. The happy agreement and cohabitation of Con­tent, Godliness, and Labour.

THere he entred and stay'd, and to­gether they dwelt; and now was that little cor­ner out of the way, the happiest place in the World, and a new Para­dise; for it was no other than the Suburbs of Heaven: a little distant from it, whence along a narrow way leading over a narrow Bridge, [Page 99] and a strait Gate, was an entrance into a stately City, full of beautifull and uniform Buildings, and a most goodly Temple. The best Room in Riches House, was not compa­rable to the meanest Lodging there; nor was Solomon's Temple com­parable to this. That was built by Man, La­bour and Godliness joyn­ing in the work; This by God himself, built and inhabited. But now did Labour think himself happy, that ever Godli­ness came to be his Neighbour, and teach [Page 100] him his Mystery: He had never prayed before; but now Godliness had throughly instructed him, and taught him a bet­ter Art, and the way of thriving. And Godliness himself was much hap­pier, than he was be­fore, since Content came to dwell with him, who not only joyned with him in Prayer, and all other Duties of his Se­cular and Religious Cal­ling too; but taught him to praise God, to sing, rejoyce, and de­pend on God, yea, to joy in God, and in all he put his Hand unto, [Page 101] more than ever he had done before. There they continued toge­ther, and are at pre­sent; for there I left them, when I came out to call Thee (Reader.) So that, if thou knowest any, that ask the way to Contentment's Lodg­ings; A directi­on to such as seek for con­tent, where they shall finde him let him not go to Riches Palace, or think to find him in Pover­ties Shed: But about the mid-way, between them, in an Inner-room of Godliness's, call'd Since­rity, hung round with Purity of Heart; having the lively Image of Christ in every side, and [Page 102] beset thick with the rich Jewels of Saving Graces, of several kindes interwoven, the very next Door to honest La­bours: There I desire thee to go and rest thee, promising to come to thee as soon as I can, where I am sure we shall be merry, and more than so, happy: For what can make a Man so happy on Earth, as Godliness with Content, which is the greatest Gain; having not only the Promises of the Life which now is, but of that which is to come; through Jesus Christ, our Lord, who is the [Page 103] Crown of Crowns to Content, as Content is the Crown of Godliness, and Godlinesse the Crown of Labor; where there shall be no

FINIS.

But, [...].