104. [INSTRUCTIONS FOR RIGHTEOUS TRADING.]
WISE. This question is thought to be frivolous by all that are of Mr. Badman's way, it is also difficult in itself, yet I will endeavour to shape you an answer, and that first to the matter of the question, to wit, how a tradesman should, in trading, keep a good conscience;
a buyer or seller either. Secondly, how he should prepare himself to this work and live in the practice of it. For the first, he must observe what hath been said before, to wit, he must have conscience to God, charity to his neighbour, and, I will add, much moderation in dealing. Let him therefore keep
1 'Fondress,' an inordinate desire to power. 'I have such a fond fantasy of my own.'—Sir T. Moxe.—(P.2)
2 Cheating, either in quality, weight, or price of commodities, is not common in Mabonetan countries, where the punishment is very severe; that of making the dealer's ears to his door-posts. It is a foul disgrace to Christian countries that these crimes are so common. (K.6)
within the bounds of the affirmative of those eight reasons that before were urged to prove that men ought not, in their dealing, but to do justly and mercifully betwixt man and man, and then there will be no great fear of wronging the seller, buyer, or himself. But particularly to prepare or instruct a man to this work: -
1. Let the tradesman or others consider that there is not that in great gettings and in abundance which the most of men do suppose; for all that a man has over and above what serves for his present necessity and supply, serves only to feed the lusts of the eye. For 'what good is there to the owners thereof, saving the beholding of them with their eyes?' Fr. v. 11. Men also, many times, in getting of riches, get therewith a snare to their soul. 171 st. 1-3. But few get good by getting of them. But this consideration Mr. Badman could not abide.
2. Consider that the getting of wealth dishonestly—as he does that getteth it without good conscience and charity to his neighbour—is a great offender against God. Hence he says, 'I have smitten mine hand at thy dishonest gain which thou hast made.' Fm. xii. 12. It is a manner of speech that shows anger in the very making of mention of the crime. Therefore,
3. Consider that a little, honestly gotten, though it may yield thee but a dinner of herbs at a time, will yield more peace therewith than will a stalled ox ill gotten. Pr. xv. 17. 'Better is a little with righteousness, than great revenues without right.' Pr. xii. 5. 1 St. n. 4
4. Be thou confident that God's eyes are upon all thy ways, and 'that he pondereth all thy goings,' and also that he marks them, writes them down, and seals them up in a bag against the time to come. Pr. v. 21. Job. xv. 17.
5. Be thou sure that thou rememberest that thou knowest not the day of thy death. Remember also that when death comes God will give thy substance, for the which thou hast laboured, and for the which perhaps thou hast hazarded thy soul, to one thou knowest not who, nor whether he shall be a wise man or a fool. And then, 'what profit hath he that hath laboured for the wind?' L. v. 16.
Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand. Guilt shall go with thee if thou hast got it [thy substance] dishonestly, and they also to whom thou shalt leave it shall receive it to their hurt. These things duly considered and made use of by thee to the preparing of thy heart to thy calling of buying and selling, I come, in the next place, to show thee how thou shouldst live in the practick part of this art. Art thou to buy or sell?
1. If thou sellest, do not commend; if thou buyest, do not dispraise; any otherwise but to VOL. III.
give the thing that thou hast to do with its just value and worth; for thou canst not do otherwise, knowingly, but of a covetous and wicked mind. Wherefore else are commodities overvalued by the seller, and also undervalued by the buyer. 'It is naught, it is naught, saith the buyer,' but when he hath got his bargain he boasteth thereof. Pr. xx. 14. What hath this man done now, but lied in the dispraising of his bargain? and why did he dispraise it, but of a covetous mind to wrong and beguile the seller?
2. Art thou a seller, and do things grow dear? Set not thy hand to help or hold them up higher; this cannot be done without wickedness neither, for this is a making of the shekel great. Am. vol. 5. Art thou a buyer, and do things grow dear? use no cunning or deceitful language to pull them down, for that cannot be done but wickedly too. What then shall we do, will you say? Why I answer, leave things to the providence of God, and do thou with moderation submit to his hand. But since, when they are growing dear, the hand that upholds the price is, for the time, more strong than that which would pull it down; that being the hand of the seller, who loveth to have it dear, especially if it shall rise in his hand. Therefore I say, do thou take heed and have not a hand in it, the which thou mayest have to thine own and thy neighbour's hurt, these three ways:—
1. By crying out scarcity, scarcity, beyond the truth and state of things; especially take heed of doing of this by way of a prognostic for time to come. It was for this for which he was trodden to death in the gate of Samaria, that you read of in the second book of Kings. 2 Kt. ch. 17. This sin hath a double evil in it. (1.) It belieth the present blessing of God among us; and (2.) It undervalueth the riches of his goodness, which can make all good things to abound towards us.
2. This wicked thing may be done by hoarding up when the hunger and necessity of the poor calls for it. Now, that God may show his dislike against this, he doth, as it were, license the people to curse such a hoarder up—'He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it.' Pr. xv. 20.
3. But if things will rise, do thou be grieved, be also moderate in all thy sellings, and be sure let the poor have a pennyworth, and sell thy corn to those in necessity. Which then thou wilt do when thou showest mercy to the poor in thy selling to him, and when thou, for his sake because he is poor, undersellest the market. This is to buy and sell with good conscience; thy buyer thou wrongest not, thy conscience thou wrongest not, thyself thou wrongest not, for God will surely recompense thee. Is 1st. v. 5. I have spoken concerning corn, but thy duty is to 'let your moderation' in all things 'be known unto all men, the Lord is at hand.'
CHAPTER XII.
[BADMAN'S PRIDE, ATHESIS, IMPIDELITY, AND ENVY.]
ATTEN. Well, Sir, now I have heard enough of Mr. Badman's naughtiness, pray now proceed to his death.
WISE. Why, Sir, the sun is not so low, we have yet three hours to night.
ATTEN. Nay, I am not in any great haste, but I thought you had even now done with his life.
WISE. Done! no, I have yet much more to say.
ATTEN. Then he has much more wickedness than I thought he had.
WISE. That may be. But let us proceed. This Mr. Badman added to all his wickedness this, he was a very proud man, a very proud man. He was exceeding proud and haughty in mind; he looked that what he said ought not, must not be contradicted or opposed. He counted himself as wise as the wisest in the country, as good as the best, and as beautiful as he that had most of it. He took great delight in praising of himself, and as much in the praises that others gave him. He could not abide that any should think themselves above him, or that their wit or personage should by others be set before his. He had scarce a fellowly carriage for his equals. But for those that were of an inferior rank, he would look over them in great contempt. And if at any time he had any remote occasion of having to do with them, he would show great height and a very domineering spirit. So that in this it may be said that Solomon gave a characteristical note of him when he said, 'Proud and haughty scorner is his name, who desaleth in proud wrath.' He never thought his diet well enough dressed, his clothes fine enough made, or his praise enough refined.
ATTEN. This pride is a sin that sticks as close to nature, I think, as most sins. There is uncleanness and pride, I know not of any two gross sins that stick closer to men than they. They have, as I may call it, an interest in nature; it likes them because they most suit its lusts and fancies; and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given up himself to work all iniquity with greediness.
WISE. You say right; pride is a sin that sticks close to nature, and is one of the first follies wherean early appearance of the sin of the soul. It, as I may say, is that corruption that strives for predominance in the heart, and therefore usually comes out first. But though children are so incident to it, yet methinks those of more years should be ashamed thereof. I might at the first have begun with Mr. Badman's pride, only I think it is not the pride in infancy that begins to make a difference betwixt one and another, as did, and do those wherewith I began my relation of his life, therefore I passed it over, but now, since he had no more consideration of himself, and of his vile and sinful state, but to be proud when come to years, I have taken the occasion in this place to make mention of his pride.
ATTEN. But pray, if you can remember them, tell me of some places of scripture that speak against pride. I the rather desire this because that pride is now a reigning sin, and I happen sometimes to fall into the company of them that in my conscience are proud, very much, and I have a mind also to tell them of their sin, now when I tell them of it, unless I bring God's Word too, I doubt they will laugh me to scorn.
WISE. Laugh you to scorn! the proud man will laugh you to scorn bring to him what text you can, except God shall smite him in his conscience by the Word. Mr. Badman did use to serve them so that did use to tell him of his; and besides, when you have said what you can, they will tell you they are not proud, and that you are rather the proud man, else you would not judge, nor so malapertly! meddle with other men's matters as you do. Nevertheless, since you desire it, I will mention two or three texts; they are these:—'Pride and arrogance - do I hate.' Pr. viii. 12. 'A man's pride shall bring him low.' Pr. xix. 22. 'And he shall bring down their pride.' Is. xv. 11. 'And all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up.' Mal. iv. 1. This last is a dreadful text, it is enough to make a proud man shake. God, saith he, will make the proud ones as stubble; that is, as fuel for the fire, and the day that cometh shall be like a burning over, and that day shall burn them up, saith the Lord. But Mr. Badman could never abide to hear pride spoken against, nor that any should say of him, He is a proud man.
ATTEN. What should be the reason of that?
WISE. He did not tell me the reason; but I suppose it to be that which is common to all vile persons. They love this vice, but care not to bear its name. The drunkard loves the sin, but loves not to be called
Malapert, dexterous in evil-speaking. 'It is blasphemous to say that God will not hear or for our presumptuous malapertures unless we invoke the saints.'—Tyndale.
a drunkard. The thief loveth to steal, but cannot abide to be called a thief; the whore loveth to commit uncleanness, but loveth not to be called a whore. And so Mr. Badman loved to be proud, but could not abide to be called a proud man. The sweet of sin is desirable to polluted and corrupted man, but the name thereof is a blot in his escutcheon.¹
ATTEN. It is true that you have said; but pray how many sorts of pride are there?
WISE. There are two sorts of pride: pride of the sort of spirit, and pride of body. The first of these is thus made mention of in the scriptures. 'Every one that is proud in heart is an abomination to the Lord.' P. 2. 3. 'A high look, and a proud heart, and the ploughing of the wicked, is sin.' P. 2. 4. 'The patient in spirit is better than the proud in spirit.' P. 2. 5. Bodily pride the Scriptures mention. 'In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, the chains and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose jewels,² the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the vails.' P. 2. 6. By these expressions it is evident that there is pride of body, as well as pride of spirit, and that both are sin, and so abominable to the Lord. But these texts Mr. Badman could never abide to read; they were to him as Micaiah was to Ahab, they never spake good of him, but evil.
ATTEN. I suppose that it was not Mr. Badman's
Wicked men do cause alone even to malign those texts that were that speak against their vices; for I believe that most ungodly men, where the Scriptures are, have a secret antipathy against those words of God that do most plainly and fully rebuke them for their sins.
WISE. That is out of doubt; and by that antipathy they show that sin and Satan are more welcome to them than are wholesome instructions of life and godliness.
ATTEN. Well, but not to go off from our discourse of Mr. Badman. You say he was proud;
¹ This is a phrase in heraldry to signify that the armorial bearings are marked with some sign of disgrace. Thus John de Avoues having resided his mother in the King's presence, he ordered that the tongue and case of the son which he bore in his arms should be defaced. In many cases a baton is inserted as a mark of illegitimacy.—(L.)
² From a fine Persian drawing in the editor's cabinet, it appears that the nose jewel has on the right cheek, and is fixed by a ring cut through to form a spring, one edge of the cut going inside, and the other meeting outside the nostril, so as to be readily removed as occasion required.—(L.)
but will you show me now some symptoms of one that is proud?
WISE. Yes, that I will; and first I will show you some symptoms of pride of heart. Signs of a proud pride of heart is seen by outward things, as pride of body in general is a sign of pride of heart; for all proud gestures of the body flow from pride of heart; therefore Solomon saith, 'There is a generation, O how lofty are their eyes, and their eye-lids are lifted up.' P. 2. 13. And again, there is 'that exalteth his gait,' his going. P. 2. 14. Now, these lofty eyes, and this exalting of the gait, is a sign of a proud heart; for both these actions come from the heart. For out of the heart comes pride, in all the visible appearances of it. M. 2. But more particularly—
1. Heart pride is discovered by a stretched-out neck, and by mincing as they go. For the wicked, the proud, have a proud neck, a proud foot, a proud tongue, by which this their going is exalted. This is that which makes them look scornfully, speak ruggedly, and carry it hurlingly among their neighbours. 2. A proud heart is a persecuting one. 'The wicked in his pride doth persecute the poor.' P. 2. 3. A prayerless man is a proud man. P. 2. 4. 4. A contentious man is a proud man. P. 2. 5. The disdainful man is a proud man. P. 2. 6. The man that oppresses his neighbour is a proud man. P. 2. 7. He that hearkeneth not to God's word with reverence and fear is a proud man. P. 2. 8. And he that calls the proud happy is, be sure, a proud man. All these are proud in heart, and this their pride of heart doth thus discover itself. P. 2. 9. 10.
As to bodily pride, it is discovered that is something of it, by all the particulars mentioned before; for though they are said to be symptoms of pride of heart, yet they are symptoms of that pride, by their showing of themselves in the body. You know diseases that are within are seen oftentimes by outward and visible signs, yet by these very signs even the outside is defiled also. So all those visible signs of heart pride are signs of bodily pride also. But to come to more outward signs. The putting on of gold, and pearls, and costly array; the plaiting of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, geings, or other fools' baubles, of which at this time the world is full, all these, and many more, are signs, as of a proud heart, so of bodily pride also. 1 Th. 2. 1 Fe. 1. 2-3.
But Mr. Badman would not allow, by any means, that this should be called pride, but rather neatness, handsomeness, come-ness, cleanliness, &c., neither would he allow that following of fashions was anything else, but because he would not be proud, singular, and esteemed fantastical by his neighbours.
ATTEN. But I have been told that when some have been rebuked for their pride, they have turned it again upon the brotherhood of those by whom they have been rebuked, saying, Physician, heal thy friends, look at home among your brotherhood, even among the wisest of you, and see if you yourselves be clear, even you professors. For who is prouder than you professors? scarcely the devil himself.
WISE. My heart aches at this answer, because there is too much cause for it. This is the end of very answer would Mr. Badman give pride. his wife when she, as she would sometimes, reprove him for his pride. We shall have, says he, great amendments in living now, for the devil is turned a corrector of vice; for no sin reigneth more in the world, quoth he, than pride among professors. And who can contradict him? Let us give the devil his due, the thing is too apparent for any man to deny. And I doubt not but the same answer is ready in the mouths of Mr. Badman's friends; for they may and do see pride display itself in the apparel and carriages of professors, one may say, almost as much, as among any people in the land, the more is the pity. Ay, and I fear that even their extravagancies in this hath hardened the heart of many a one, as I perceive it did somewhat the heart of Mr. Badman himself. For my own part, I have seen many myself, and those church members too, so decked and bedaubed with their fangles¹ and toys, and that when they have been at the solemn appointments of God in the way of his worship, that I have wondered with what face such painted persons could sit in the place where they were without swooning. But certainly the holiness of God, and also the pollution of themselves by sin, must need be very far out of the minds of such people, what profession soccer they make.
I have read of a whore's forehead, and I have read of Christian shamefacedness. Ja. iii. 2. 1 Pt. ii. 9. I have read of costly array, and of that which becometh women professing godliness, with good works. 1 Pt. iii. 1-3. But if I might speak, I know what I know, and could say, and yet do no wrong, that which would make some professors stink in their places; but now I forbear. Ja. xii. 15.
ATTEN. Sir, you seem greatly concerned at this, but what if I shall say more? It is whispered that some good ministers have countenanced their people in their light and wanton apparel, yea, have pleaded for their gold and pearls, and costly array, &c.
WISE. I know not what they have pleaded for, but it is easily seen that they tolerate, or at least-wise, wink and connive at such things, both in their wives and children. And so 'from the prophets of Jerusalem is profaneness gone forth into all the land.' Ja. xiii. 15. And when the hand of the rulers are chief in a trespass, who can keep their people from being drowned in that trespass? Ex. 15. 7
ATTEN. This is a lamentation, and must stand for a lamentation.
WISE. So it is, and so it must. And I will add, it is a shame, it is a reproach, it is a stumbling block to the blind; for though men be as blind as Mr. Badman himself, yet they can see the foolish lightness that must needs be the bottom of all these apish and wanton extravagancies. But many have their excuses ready: to wit, their parents, their husbands, and their breeding calls for it, and the like; yea, the examples of good people prompt them to it; but all these will be but the spider's web, when the thunder of the word of the great God shall rattle from heaven against them, as it will at death or judgment; but I wish it might do it before. But alas! these excuses are but bare pretences, these proud ones love to have it so. I once talked with a maid by way of reproof for her fond and gaudy garment. But she told me, The tailor would make it so: when alas! poor proud girl, she gave order to the tailor so to make it. Many make parents, and husbands, and tailors, &c., the blind to others; but their naughty hearts, and their giving of way thereto, that is the original cause of all these evils.
ATTEN. Now you are speaking of the cause of pride, pray show me yet further why pride is now so much in request. Why pride is in such request.
WISE. I will show you what I think are the reasons of it.
1. The first is, because, such persons are led by their own hearts, rather than by the Word of God. Mar. vi. 21-22. I told you before that the original fountain of pride is the heart. For out of the heart comes pride; it is, therefore, because they are led by their hearts, which naturally tend to lift them up in pride. This pride of heart tempts them, and by its deceits overcometh them; yea, it doth put a bewitching virtue into their peacock's feathers, and then they are swallowed up with the vanity of them. One. 2
2. Another reason why professors are so proud for those we are talking of now, is because they are more apt to take example by those that are of the world, than they are to take example of those that are saints indeed. Pride is of the world. For all that is in the world,
¹ An attempt at something new, a foolish innovation, generally used with the word new; as, 'In holiday gown, and my new fangled hat.'—Cunningham.—(Ed.)
the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father but of the world.' 1 Pa. 8. 18. Of the world, therefore, professors learn to be proud. But they should not take them for example. It will be objected, No, nor your saints neither, for you are as proud as others; well, let them take shame that are guilty. But when I say professors should take example for their life by those that are saints indeed, I mean as Peter says; they should take example of those that were in old time the saints; for saints of old time were the best, therefore to these he directed us for our pattern. Let the wives' conversation be chaste and also coupled with fear. 'Whose adorning,' saith Peter, 'let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also who trusted in God, adorned themselves, being in subjection to their own husbands.' 1 Pa. 31. 1-8.
3. Another reason is, because they have forgotten the pollution of their nature. For the remembrance of that must needs keep us humble, and being kept humble, we shall be at a distance from pride. The proud and the humble are set in opposition; 'God resisteth the proud, but giveth grace unto the humble.' And can it be imagined that a sensible Christian should be a proud one; sense of baseness tends to lay us low, not to lift us up with pride; not with pride of heart, nor pride of life. But when a man begins to forget what he is, then he, if ever, begins to be proud. Methinks it is one of the most senseless and ridiculous things in the world that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with.
4. Persons that are proud have gotten God and his holiness out of their sight. If God was before them, as he is behind their back. And if they saw him in his holiness, as he sees them in their sins and shame, they would take but little pleasure in their apish knacks. The holiness of God makes the angels cover their faces, crumbles Christians, when they behold it, into dust and ashes. And as his majesty is, such is his Word. 1st. Therefore they abuse it that bring it to countenance pride.
Lastly. But what can be the end of those that are proud in the decking of themselves after their antic manner? Why are they for going with their bull's foretops, with their naked shoulders, and paps hanging out like a cow's
1 A tuft of hair worn on a man's forehead, or a projecting conspicuous part of the women's caps worn by the fashionables of that time.—(Ed.)
bag? Why are they for painting their faces, for stretching out their neck, and for putting of themselves unto all the formalities which proud fancy leads them to? Is it because they would honour God? because they would adorn the gospel? because they would beautify religion, and make sinners to fall in love with their own salvation? No, no, it is rather to please their lusts, to satisfy their wild and extravagant fancies; and I wish none doth it to stir up lust in others, to the end they may commit uncleanness with them. I believe, whatever is their end, this is one of the great designs of the devil; and I believe also that Satan has drawn more into the sin of uncleanness by the spangling show of fine cloths, than he could possibly have drawn unto it without them. I wonder what it was that of old was called the attire of a barlot; certainly it could not be more bewitching and tempting than are the garments of many professors this day.
ATTEN. I like what you say very well, and I wish that all the proud dames in England that profess were within the reach and sound of your words.
WISE. What I have said I believe is true; but as for the proud dames in England that profess, they have Moses and the prophets, and if they will not hear them, how then can we hope that they should receive good by such a dull-sounding ram's-horn as I am? However, I have said my mind, and now, if you will, we will proceed to some other of Mr. Badman's doings.
ATTEN. No; pray, before you show me anything else of Mr. Badman, show me yet more particularly the evil effects of this sin of pride.
WISE. With all my heart I will answer your request.
1. Then: It is pride that makes poor man so like the devil in hell, that he cannot in it be known to be the image and similitude of God. The angels, when they became devils, it was through their being lifted or puffed up with pride. 1 Pt. 1. 8. It is pride also that liteth or puffeth up the heart of the sinner, and so makes him to bear the very image of the devil.
2. Pride makes a man so odious in the sight of God, that he shall not, must not, come high his majesty. Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off. 1st. 1. 8. Pride sets God and the soul at a distance; pride will not let a man come nigh God, nor God will not let a
2 No one, except he has blown a ram's horn, or attended the Jewish ceremony of the New-year, Nazi (Sept.), can imagine the miserable sounding of a ram's horn. Bonyan, with all his powers and popularity, was, to an extraordinary degree, 'a humble man.'—(Lu.)
proud man come nigh unto him. Now this is a dreadful thing.
3. As pride sets, so it keeps God and the soul at a distance. 'God resisteth the proud.' Is it. Resists, that is, he opposes him, he thrusts him from him, he contemneth his person and all his performances. Come unto God's ordinances the proud man may; but come into his presence, have communion with him, or blessing from him, he shall not. For the high God doth resist him.
4. The Word saith that 'The Lord will destroy the house of the proud.' Is it. He will destroy his house; it may be understood he will destroy him and his. So he destroyed proud Pharaoh, so he destroyed proud Korah, and many others.
5. Pride, where it comes, and is entertained, is a certain forerunner of some judgment that is not far behind. When pride goes before, shame and destruction will follow after. 'When pride cometh, then cometh shame.' Is it. 'Pride goeth before destruction, and a haughty spirit before a fall.' Is it.
6. Persisting in pride makes the condition of a poor man as remediless as is that of the devils themselves. Is it. And this, I fear, was Mr. Badman's condition, and that was the reason that he died so as he did; as I shall show you anon.
But what need I thus talk of the particular actions, or rather the prodigious sins of Mr. Badman, when his whole life, and all his actions, went, as it were, to the making up one massy body of sin? Instead of believing that there was a God, his mouth, his life and actions, declared that he believed no such thing. His 'transgression saith within my heart, that there was no fear of God before his eyes.' Is
A brief relation of Mr. Badman's work. Instead of honouring of God, and of giving glory to him for any of his mercies, or under any of his good providences towards him, for God is good to all, and lets his sun shine, and his rain fall upon the unthankful and unholy, he would ascribe the glory to other causes. If they were mercies, he would ascribe them, if the open face of the providence did not give him the lie, to his own wit, labour, care, industry, cunning, or the like. If they were crosses, he would ascribe them, or count them the offspring of fortune, ill luck, chance, the ill management of matters, the ill will of neighbours, or to his wife's being religious, and spending, as he called it, too much time in reading, praying, or the like. It was not in his way to acknowledge God,
¹ A professor of Christianity who indulges in sin, is the worst of Atheism. Such conduct is practical hypocrisy and Atheism.—(Ed.)
that is, graciously, or his hand in things. But, as the prophet saith, 'Let favour be showed to the wicked, yet will he not learn righteousness.' Is it. And again, They returned not to him that smote them, nor did they seek the Lord of hosts. Is it. This was Mr. Badman's temper, neither mercies nor judgment would make him seek the Lord. Nay, as another scripture says, 'He would not see the works of God, nor regard the operations of his hands either in mercies or in judgments.' Is it. But further, when by providence he has been cast under the best means for his soul—for, as was showed before, he having had a good master, and before him a good father, and after all a good wife, and being sometimes upon a journey, and cast under the hearing of a good sermon, as he would sometimes for novelty's sake go to hear a good preacher—he was always without heart to make use thereof. Is it. In this land of righteousness he would deal unjustly, and would not behold the majesty of the Lord. Is it.
Instead of reverencing the Word, when he heard it preached, read, or discoursed of, he would sleep, talk of other business, or else object against the authority, harmony, and wisdom of the Scriptures; saying, How do you know them to be the Word of God? How do you know that these sayings are true? The Scriptures, he would say, were as a nose of wax, and a man may turn them whithersoever he lists. One scripture says one thing, and another says the quite contrary; besides, they make mention of a thousand impossibilities; they are the cause of all dissensions and discords that are in the land. Therefore you may, would he say, still think what you will, but in my mind they are best at ease that have least to do with them.
Instead of loving and honouring of them that did bear in their foreheads the name, God was Mr. Badman's song, and in their lives the image of Christ, they should be his song, the matter of his jests, and the objects of his slanders. He would either make a mock at their sober deportment, their gracious language, quiet behaviour, or else desperately swear that they did all in deceit and hypocrisy. He would endeavour to render godly men as odious and contemptible as he could; any lies that were made by any, to their disgrace, those he would avouch for truth, and would not endure to be controlled. He was much like those that the prophet speaks of, that would sit and slander his mother's son. Is it. Yes, he would speak reproachfully of his wife, though his conscience told him, and many would testify, that she was a very virtuous woman. He would also raise slanders of his wife's friends himself, affirming that their doctrine tended to lasciviousness, and that in their assemblies they acted and did unbecoming men and women, that they committed uncleanness, &c. He was much like those that affirmed the apostle should say, 'Let us do evil that good may come.' Re. ut. 7. a. Or, like those of whom it is thus written; 'Report, say they, and we will report it.' Re. ut. 10. And if he could get any thing by the end that had scandal in it, if it did but touch professors, how falsely soever reported, O! then he would glory, laugh, and be glad, and lay it upon the whole party; saying, Hang them rogues, there is not a barrel better herring of all the holy brotherhood of them. Like to like, quoth the devil to the collier, this is your precise crew. And then he would send all home with a curse.
ATTEN. If those that make profession of religion be wise, Mr. Badman's watchings and words will make them the more wary, and careful in all things.
WISE. You say true. For when we see men do watch for our halting, and rejoice to see us stumble and fall, it should make us so much abundantly the more careful.
I do think it was as delightful to Mr. Badman to hear, raise, and tell lies, and lying stories of them that fear the Lord, as it was for him to go to bed when a weary. But we will at this time let these things pass. For as he was in these things bad enough, so he added to these many more the like.
He was an angry, wrathful, envious man, a man that knew not what meekness or gentlemen meant, nor did he desire to learn. His natural temper was to be surly, huffy, and rugged, and worse; and he so gave way to his temper, as to this, that it brought him to be furious and outrageous in all things, especially against goodness itself, and against other things too, when he was displeased.
ATTEN. Solomon saith, He is a fool that rageth, Pr. xiv. 16.
WISE. He doth so; and says moreover, that 'Anger resteth in the bosom of fools.' Re. vit. 2. And, truly, if it be a sign of a fool to have anger rest in his bosom, then was Mr. Badman, notwithstanding the conceit that he had of his own abilities, a fool of no small size.
ATTEN. Fools are mostly most wise in their own eyes.
WISE. True; but I was a saying, that if it be a sign that a man is a fool, when anger rests in his bosom; then what is it a sign of, think you, when malice and envy rests there? For, to my knowledge Mr. Badman was as malicious and as envious a man as commonly you can hear of.
ATTEN. Certainly, malice and envy flow from pride and arrogance, and they again from ignorance, and ignorance from the devil. And I thought, that since you spake of the pride of Mr. Badman before, we should have something of these before we had done.
WISE. Envy flows from ignorance indeed. And this Mr. Badman was so envious an one, where he set against, that he would swell with it as a toad, as we say, swells with poison. He whom he maligned, might at any time even read envy in his face wherever he met with him, or in whatever he had to do with him. His envy was so rank and strong, that if it at any time turned its head against a man, it would hardly ever be pulled in again; he would watch over that man to do him mischief, as the cat watches over the mouse to destroy it; yea, he would wait seven years, but he would have an opportunity to hurt him, and when he had it, he would make him feel the weight of his envy.
Envy is a devilish thing, the scripture intimates that none can stand before it: 'A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. Wrath is cruel, and anger is outrageous; but who is able to stand before envy?' Pr. xiv. 2. 1.
This envy, for the foulness of it, is reckoned among the foulest villainies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. 6a. v. 19. 20. Yea, it is so malignant a corruption, that it rots the very bones of him in whom it dwells. 'A sound heart is the life of the flesh; but envy the rottenness of the bones.' Pr. xiv. 30.
ATTEN. This envy is the very father and mother of a great many hideous and prodigious wickednesses. I say, it is the very father and mother of them; it both begets them, and also nourishes them up, till they come to their cursed maturity in the bosom of him that entertains them.
WISE. You have given it a very right description, in calling of it the father and mother of a great many other prodigious wickednesses; for it is so venomous and vile a thing that it puts the whole course of nature out of order, and makes it fit for nothing but confusion, and a hold for every evil thing: 'For where envying and strife is, there is confusion, and every evil work.' Re. 10. 16. Wherefore, I say, you have rightly called it the very father and mother of a great many other sins. And now for our further edification, I will reckon up of some of the births of envy. 1. Envy, as I told you before, it rotteth
1 The general opinion, to a late period, was, that the frog or toad was poisonous. Bartolomeus calls the frog 'venomous,' and that in proportion to the number of his spots. Benyan, who was far in advance of his age, throws a doubt upon it, by the words 'as we say.'—(ED.)
2 Pride, Atheism, infidelity, and envy.—(ED.)
the very bones of him that entertains it. And, 2. As you have also hinted, it is heavier than a stone, than sand; yea, and I will add, it falls like a millstone upon the head. Therefore, 3. It kills him that throws it, and him at whom it is thrown. 'Envy slayeth the silly one.' J. v. 1. That is, him in whom it resides, and him who is its object. 4. It was that also that slew Jesus Christ himself; for his adversaries persecuted him through their envy. Mat. xviii. 18. Mat. xv. 16. 5. Envy was that, by virtue of which Joseph was sold by his brethren into Egypt. Ac. 1. 6.
6. It is envy that hath the hand in making of variance among God's saints. Is. at. 18. 7. It is envy in the hearts of sinners, that stirs them up to thrust God's ministers out of their coasts. Ac. xix. 6. 8. What shall I say? It is envy that is the very nursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c.
It is not possible to repeat all the particular fruits of this sinful root. Therefore, it is no marvel that Mr. Badman was such an ill-natured man, for the great roots of all manner of wickedness were in him unmortified, unmanned, untouched.
ATTEN. But it is a rare case, even this of Mr. Badman, that he should never in all his life be touched with remorse for his ill-spent life.
CHAPTER XIII.
[HE GETS DRUNK AND BREAKS HIS LEG—GOD'S JUDGMENTS UPON DRUNKARDS.]
WISE. Remorse, I cannot say he ever had, if by remorse you mean repentance for his evils. Yet twice I remember he was under some trouble of mind about his condition. Once when he broke his leg as he came home drunk from the ale-house; and another time when he fell sick, and thought he should die. Besides these two times, I do not remember any more.
ATTEN. Did he break his leg then?
WISE. Yes; once as he came home drunk from the ale-house.
ATTEN. Pray how did he break it?
WISE. Why upon a time he was at an ale-house, that wicked house about two or three miles from home, and having there drunk hard the greatest part of the day, when night was come, he would stay no longer, but calls for his horse, gets up and like a madman, as drunken persons usually ride, away he goes, as hard as horse could lay legs to the ground. Thus he rid, till coming to a dirty place, where his horse flouncing in, fell, threw his master, and with his fall broke his leg. So there he lay. But you would not think how he swore at first. But after a while, he coming to him self, and feeling by his pain, and the uselessness of his leg, what case he was in, and also fearing that this bout might be his death; he began to cry out after the manner of such, Lord help me, Lord have mercy upon me, good God deliver me, and the like. So there he lay, till some came by, who took him up, carried him home, where he lay for some time, before he could go abroad again.
ATTEN. And then you say he called upon God.
WISE. He cried out in his pain, and would say, O God, and, O Lord, help me. But whether it was that his sin might be pardoned, and his soul saved, or whether to be rid of his pain, I will not positively determine; though I fear it was but for the last; because when his pain was gone, and he had got hopes of mending, even before he could go abroad, he cast off prayer, and began his old game; to wit, to be as bad as he was before. He then would send for his old companions; his sluts also would come to his house to see him, and with them he would be, as well as he could for his lame leg, as vicious as they could be for their hearts.
ATTEN. It was a wonder he did not break his neck.
WISE. His neck had gone instead of his leg, but that God was long-suffering towards him; he had deserved it ten thousand times over. There have been many, as I have heard, and as I have hinted to you before, that have taken their horses when drunk as he; but they have gone from the pot to the grave; for they have broken their necks betwixt the ale-house and home.
One hard by us also drunk himself dead; he drank, and died in his drink.
ATTEN. It is a sad thing to die drunk.
WISE. So it is; but yet I wonder that no more do so. For considering the heinousness of that sin, and with how many other sins it is accompanied, as with oaths, blasphemies, lies, revellings, whorings, brawlings, &c., it is a wonder to me that any that live in that sin should escape such a blow from Heaven, that should tumble them into their graves. Besides, when I consider also how, when they are as drunk as beasts, they, without all fear of danger, will ride like bedlams and madmen, even as if they did dare God to meddle with them if he durst, for their being drunk. I say, I wonder that he doth not withdraw his protecting providences from them, and leave them to those dangers and destructions that by their sin they have deserved, and that by their bedlam madness they would rush
1 Outward reformation without inward grace is like washing a sow, which you may make clean, but never can make cleanly; it will soon return to the smire, and delight in Rita more than ever.—(Mason.)
themselves into. Only I consider again, that he has appointed a day wherein he will reckon with them, and doth also commonly make examples of some, to show that he takes notice of their sin, abhors their way, and will count with them for it at the set time. Ac vol. 80, 81.
ATTEN. It is worthy of our remark, to take notice how God, to show his dislike of the sins of men, strikes some of them down with a blow; as the breaking of Mr. Badman's leg, for doubtless that was a stroke from heaven.
WISE. It is worth our remark, indeed. It was an open stroke, it fell upon him while he was in the height of his sin; and it looks much like to that in Job—'Therefore he knoweth their works, and overturneth them in the night, so that they are destroyed. He striketh them as wicked men in the open sight of others.' Or, as the margin reads it, 'in the place of beholders.' Job says 25, 26. He lays them, with his stroke, in the place of beholders. There was Mr. Badman laid; his stroke was taken notice of by every one, his broken leg was at this time the town talk. Mr. Badman has broken his leg, says one. How did he break it? says another. As he came home drunk from such an ale house, said a third. A judgment of God upon him, said a fourth. This his sin, his shame, and punishment, are all made conspicuous to all that are about him. I will here tell you another story or two.
I have read, in Mr. Clark's Looking-glass for Sinners, that upon a time a certain drunken fellow boasted in his cups that there was neither heaven nor hell; also he said he believed that man had no soul, and that, for his own part, he would sell his soul to any that would buy it. Then did one of his companions buy it of him for a cup of wine, and presently the devil, in man's shape, bought it of that man again at the same price; and so, in the presence of them all, laid hold on the soul-seller, and carried him away through the air, so that he was never more heard of.¹
He tells us also, that there was one at Salisbury, in the midst of his health, drinking and crousing in a tavern; and he drank a health to the devil, saying that if the devil would not come and pledge him, he would not believe that there was either God or devil. Whereupon his companions, stricken with fear, hastened out of the room; and presently after, hearing a hideous noise, and smelling a stinking savour, the vintner ran up into the chamber; and coming in he missed his guest, and found the window broken, the iron bar in it bowed, and all bloody. But the man was never heard of afterwards.²
Again, he tells us of a bailiff of Hedley, who, upon a Lord's day, being drunk at Melford, got upon his horse, to ride through the streets, saying that his horse would carry him to the devil. And presently his horse threw him, and broke his neck. These things are worse than the breaking of Mr. Badman's leg; and should be a caution to all of his friends that are living, lest they also fall by their sin into these sad judgments of God.
But, as I said, Mr. Badman quickly forgot all; his conscience was choked before his leg was healed. And, therefore, before he was well of the fruit of one sin, he tempts God to send another judgment to seize upon him. And so he did quickly after. For not many months after his Mr. Badman's leg was well, he had a very dangerous fit of sickness, insomuch that now he began to think he must die in very deed.
CHAPTER XIV.
[HIS PRETENDED REPENTINGS AND PROMISES OF REFORM WHEN DEATH GRIMMY STARES AT HIM.]
ATTEN. Well, and what did he think and do then?
WISE. He thought he must go to hell; this I know, for he could not forbear but say so. To my best remembrance, he lay crying out all one night for fear, and at times he would so tremble that he would make the very best shake under him. But O! how the thoughts of death, of hell-fire, and of eternal judgment, did then wrack his conscience. Fear might be seen in his face, and in his tossings to and fro; it might also be heard in his words, and be understood by his heavy groans. He would often cry, I am undone, I am undone; my vile life has undone me!
ATTEN. Then his former atheistical thoughts and principles were too weak now to support him from the fears of eternal damnation.
WISE. Ay! they were too weak indeed. They may serve to stifle conscience, when a man is in the midst of his prosperity; and to harden the heart against all good counsel, when a man is left of God, and given up to his reprobate mind. But, alas, atheistical thoughts, notions, and opinions must shrink and melt away, when God sends, yea, comes with sickness to visit the soul of such a sinner for his sin. There was a man dwelt about twelve miles off from us, that had so trained up himself in his atheistical
¹ Mr. Clarke relates this singular story on the authority of 'Dises de Temp.' The writers in the Middle Ages are full of such narrations; see especially the first English book of homilies called The Festival.—(L.)
² Clarke's authority for this account is Beard's Theatre of God's Judgments.—(L.)
notions, that at last he attempted to write a book against Jesus Christ, and against the Divine authority of the Scriptures. But I think it was not printed. Well, after many days, God struck him with sickness, whereof he died. So, being sick, and musing upon his former doings, the book that he had written came into his mind, and with it such a sense of his evil in writing of it, that it tore his conscience as a lion would tear a king. He lay, therefore, upon his death-bed in sad case, and much affliction of conscience; some of my friends also went to see him; and as they were in his chamber one day, he hastily called for pen, ink, and paper; which when it was given him, he took it and writ to this purpose:—I, such a one, in such a town, must go to hell-fire, for writing a book against Jesus Christ, and against the Holy Scriptures. And would also have leaped out of the window of his house, to have killed himself, but was by them prevented of that; so he died in his bed, such a death as it was. It will be well if others take warning by him.¹
ATTEN. This is a remarkable story.
WISE. It is as true as remarkable. I had it from them that I dare believe, who also themselves were eye and ear witnesses; and also that cateched him in their arms, and saved him, when he would have leaped out of his chamber window, to have destroyed himself!
ATTEN. Well, you have told me what were Mr. Badman's thoughts now, being sick, of his condition; pray tell me also what he then did when he was sick?
WISE. Did! he did many things which, I am sure, he never thought to have done; and which, to be sure, was not looked for of his wife and children. In this fit of sickness, his thoughts were quite altered about his wife; I say his thoughts, so far as could be judged by his words and carriages to her. For now she was his good wife, his godly wife, his honest wife, his duck and dear, and all. Now he told her that she had the best of it; she having a good life to stand by her, while his debaucheries and ungodly life did always stare him in the face. Now he told her the counsel that she often gave him was good; though he was so bad as not to take it.
Now he would hear her talk to him, and he would lie sighing by her while she so did. Now he would bid her pray for him, that he might be delivered from hell. He would also now consent that some of her good ministers might come to him to comfort him; and he would seem to show them kindness when they came, for he would treat them kindly with words, and hearken diligently to what they said; only he did not care that they should talk much of his ill-spent life, because his conscience was clogged with that already. He cared not now to see his old companions, the thoughts of them were a torment to him; and now he would speak kindly to that child of his that took after its mother's steps, though he could not at all abide it before.
He also desired the prayers of good people, that God of his mercy would spare him a little longer; promising that if God would but let him recover this once, what a new, what a penitent man he would be toward God, and what a loving husband he would be to his wife; what liberty he would give her, yea, how he would go with her himself, to hear her ministers, and how they should go hand in hand in the way to heaven together.
ATTEN. Here was a fine show of things; I'll warrant you, his wife was glad for this.
WISE. His wife! ay, and a many good people besides. It was noised all over the town what a great change there was wrought upon Mr. Badman: how sorry he was for his sins, how he began to love his wife, how he desired good men should pray to God to spare him; and what promises he now made to God, in his sickness, that if ever he should raise him from his sick bed to health again, what a new penitent man he would be towards God, and what a loving husband to his good wife. Well, ministers prayed, and good people rejoiced, thinking verily that they now had gotten a man from the devil; nay, some of the weaker sort did not stick to say that God had begun a work of grace in his heart; and his wife, poor woman, you cannot think how apt she was to believe it so; she rejoiced, and she hoped as she would have it. But, alas! alas! in little time things all proved otherwise.
After he had kept his bed a while, his distemper began to abate, and he to feel himself better; so he in a little time was so finely mended, that he could walk about the house, and also obtained a very fine stomach to his food; and now did his wife and her good friends stand gaping to see Mr. Badman fulfil his promise of becoming new towards God, and loving to his wife; but the contrary only showed itself. For, as soon as ever he had hopes of mending, and found that his strength began to renew, his trouble began to go off his heart, and he grow as great a stranger to his frights and fears, as if he never had them.
¹ See the account of an Atheist in his prose in Fifteen's Progress and notes. Vol. III, p. 152.