Chapter 9: Godliness and Mr. Formalist

Showing how Godliness came to one Mr. Formalist's door, who bid him very welcome; but he suspecting his integrity, and that he harbored diverse grand enemies of his, particularly one Hypocrisy; refused to go in: also how Hypocrisy came to be discovered; wherein you have his character, or a clear and compendious description of him; showing 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 thought it was convenient for him to see whether he might not get a lodging in his house, because he was a man whom all the neighborhood said had a great love to True Godliness; indeed, many truly 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, namely, 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 knocked as he used to do, and was soon heard.

Formalist: Who's there?

Godliness: My name sir, is True Godliness.

Formalist: 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 go things in the world? How does 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 an 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 inquire after news; indeed 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.

Godliness: Sir, as to your first question, I answer (being willing to inform you where I have been) I have wandered about from place to place to seek entertainment, I mean a fit and convenient lodging for a little time; for it will not be long before I have done traveling; but I am fallen into such an evil and perilous time, that scarcely any body will show me the favor 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 has denied me entertainment, indeed, and not only so, but also called me at his pleasure.

Formalist: What man's that for God's sake?

Godliness: Friend, don't take God's name in vain, I cannot bear it; but to answer your question, the man is called Legalist.

Formalist: 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 has 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 does 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 willfully 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 trusts thus to his own righteousness, yet I could pick many holes in his coat; for he is a very worldly, proud, and passionate person; indeed, and he himself confesses 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.

Godliness: You seem to have a good understanding, and can talk well, but how comes it about you let me stand all this time at your door? Is this your kindness to me? What signifies your knowledge and parts, except you entertain True Godliness.

Legalist: I have opened (you may perceive) to you already, you are in my affections, and I will further open to you; pray come in.

Godliness: No, do not mistake yourself; 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.

Formalist: Suspect me sir! for what?

Godliness: That you have one or two implacable enemies of mine hid secretly in your house.

Formalist: Who, I sir! God forbid I should hide any cursed enemies of True Godliness: Who are they? Pray tell me their names.

Godliness: Old Man, carnal affections, and Hypocrisy.

Formalist: As touching the old man, there is no Christian (you know) can be quite rid of him; but God forbid I should show him any countenance: And as to carnal affections, in this you do mistake; for my affections are spiritual. But why should you think I harbor Hypocrisy 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 show 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 knowledge impartially at all times. Sir, I will appeal to him.

Formal.: What is his Name?

Godli.: His Name is Conscience. Upon this, Conscience was called, and enquired of, after this manner;

Godli.: Conscience, I do require you in the fear of God, to answer me a question or two concerning your Master; does he not secretly lodge and hide one in his house called Hypocrisy? For I very much suspect him herein to be guilty; what do you say?

Conscience,: Sir, if you please to give me his character, or give me some certain signs of his behavior and properties, 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 always found you impartial according to your light: I will then give you such a description of this subtle and deceitful enemy of mine, that you cannot well mistake; and this I shall do by propounding a few questions to you. Sir, was he ever thoroughly wounded in the sense of sin as it is 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 has 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 ways of the Devil, in fact 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 not found him now and then telling a lie for his advantage sake; or in telling of tales or stories, adding to them, to please the company; or to excuse himself when accused of this or that, that so he may gain credit? Is he not sometimes overtaken by drunkenness? Is he not proud, minding more the honor, praise and applause of men in what he does in religion, than the praise of God? Is he not covetous? Does he give according to his ability to the poor? Does he not rob God, to serve the world? I mean neglect hearing of God's word, and other indispensable duties, for worldly profit sake; and so prefer the world above the word? Does he never in trading offend you in speaking better of his commodities than they deserve? Is not the world more in his love and affections than God and Jesus Christ? Does he always give good and just weight and measure, and not take unlawful profit? Does he not make gain of godliness, and use religion as a cloak to cover his secret sins? Does he concern himself for the interest of the gospel, and by his open-heartedness, show 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? Does he see more evil in the least sin, than in the greatest suffering? Thirdly, Does 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? Does he love the word of God, because of the purity of it? Is he willing to bear the cross, as well as wear the crown, to be with Christ in his temptations here, as well 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 public? Does he not rest satisfied upon the bare performance of duty, not minding whether he has met with God or not? Does he pray in private, as if men saw him, and in public, as knowing God sees him? Does not his 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? Does he not study more for acute expressions to affect the hearts of others, than to meet with powerful impressions upon his own? Does he not lengthen his prayers before others, and hurry them over in private? Does he as much endeavor 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; in fact, and esteem him his greatest friend who deals most cordially with him? Is he ready to take shame to himself, and give glory to God? Can he be contented in the ways of God, though he meets with little sensible comfort from God, nor outward respect from saints? Sixthly, Does he as much desire to have his heart filled with grace, as his head with knowledge? Does he take as much care to make the glory of God his end in what he does, as the command of God his ground in what he does? Seventhly, Is he not more severe in pressing the lesser concerns of religion, than in urging the greater? Does he not require those duties of others which he himself is loath to practice? Is he not more curious to know other men's conditions than his own? Eighthly, Has he received a whole Christ with a whole heart? First, a whole Christ comprehends all his offices, and a whole heart comprehends all his faculties. Has he received Christ not only as a priest, to die for him, but also as a prince to rule over him? Does he obey all God's precepts, as well as believe all God's promises? 2. As to his faculties, his understanding may be somewhat enlightened, but his affections may be carnal, and his will oppose me, being averse to true godliness. Is not his heart divided? Come Conscience, I do now command you, in the presence of the great and dreadful God who searches all hearts, to make a righteous decision, tell me plainly; Is my enemy Hypocrisy here or no? By these brief hints you may easily know him. Conscience, Sir, I must confess Hypocrisy is here; now I have found him out; in fact Sir, and he has 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 reproached by men, he cares not though his heart be grievously defiled before God. Should I tell you of all those lusts which he harbors in his heart, and what favor he shows 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 it is to keep up his credit, name, and esteem among many Christian men of this town; for I have often found him very weary of these duties, God knows it as well as I. In fact Sir, he would seldom pray at all were it not to quiet me; for he does 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. In fact 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 mere 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 brother's eye, but never minds the beam that is in his own. In fact, and he is ready to fall out with many good Christians, because they will not follow him in habit, mode and gesture, etc. In a word, most of all those black marks of this deceitful villain Hypocrisy, you hinted at, I find in him also. Godli. Conscience, say no more, I see I 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, it is you who have brought so great a reproach upon this poor town, and on all its inhabitants; in fact, and it is through your means I am so basely vilified and condemned by that blind fellow Ignorance; for he is ready to conclude, that all my friends and true favorites are such as yourself, namely, mere loose and formal hypocrites. Besides, you are likely 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 apostasy: but should you die first, yet assure yourself 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 laid open, nor did he like to hear of his present nor future misery; being persuaded by Mr. Vain-hope, Unbelief, 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 days on earth, and that he might repent, and set all things at rights before he died; whose word and promise he ventured to take, and so bid True Godliness be gone. At this, great grief seemed to seize upon True Godliness, and no man's state in all his travels he did indeed more lament, and his soul being almost overwhelmed with sorrow, he broke out to this purpose, and departed; Passion overflows; why melt I thus with grief, For him whose traitorous heart denies relief? But what could I expect, false wretch! from you, Who harbors in your house Hypocrisy? A feigned friend's worse than an open foe, And to me oftentimes more wrong does do. Of all to whom I am by Jesus sent, Over you O Formalist! I do lament. I know there is cause, were things considered well; You suffer here, and yet must go to hell. Hated of God and man, what can be worse Than the wrath of man, and great Jehovah's curse? Farewell, poor soul! is this your love to me; Must I be gone? adieu, adieu to you.