Secondly, After this, let him consider, {98b} how, and by what means he was brought into such a condition, that he could not pay his just debts. To wit, whether it was by his own remisness in his Calling, by living too high in Dyet or Apparel, by lending too ravishingly that which was none of his own, to his loss; or whether by the immediate hand and Judgment of God.
If by searching, he findes, that this is come upon him through remisness in his Calling, Extravagancies in his Family, or the like; let him labour for a sence of his sin and wickedness, {98c} for he has sinned against the Lord: First, in his being slothfull in business, and in not providing, to wit, of is own, by the sweat of his brows, or other honest ways, for those of his own house. {98d} And secondly in being lavishing in Dyet and Apparel in the Family, or in lending to others that which was none of his own. This cannot be done with good conscience: it is both against reason and nature, and therefore must be a sin against God. I say therefore, if thus this debtor hath done, if ever he would live quietly in conscience, and comfortably in his condition for the future, let him humble himself before God, and repent of this his wickedness. For he that is slothfull in his work, is brother to him that is a great waster. {98e} To be slothfull and a waster too, is to be as it were a double sinner.
But again, as this man should enquire into these things, so he should also into this. How came I into this way of dealing in which I have now miscarried? is it a way that my Parents brought me up in, put me Apprentice to, or that by providence I was first thrust into? or is it a way into which I have twisted my self, as not being contented with my first lot, that by God and my Parents I was cast into? This ought duly to be considered. {98f} And if upon search, a man shall find that he is out of the place and Calling into which he was put by his Parents, or the Providence of God, and has miscarried in a new way, that through pride and dislike of his first state he as chose rather to embrace; his miscarriage is his sin, the fruit of his Pride, and a token of the Judgment of God upon him for his leaving of his first state. And for this he ought, as for the former, to be humble and penitent before the Lord.
But if by search, he finds, that his poverty came by none of these; if by honest search, he finds it so, and can say with good conscience, I went not out of my place and state in which God by his providence had put me; but have abode with God in the calling wherein I was called, and have wrought hard, and fared meanly, been civilly apparelled, and have not directly, nor indirectly made away with my Creditors goods: Then has his fall come upon him by the immediate hand of God, whether by visible or invisible wayes. For sometimes it comes by visible wayes, to wit, by Fire, by Thieves, by loss of Cattel, or the wickedness of sinful dealers, &c. And sometimes by means invisible, and then no man knows how; we only see things are going, but cannot see by what way they go. Well, Now suppose that a man, by an immediate hand of God is brought to a morsel of Bread, what must he do now?
I answer: His surest way is still to think, that this is the fruit of some sin, though possibly not sin in the management of his calling, yet of some other sin. God casteth away the substance of the wicked. Therefore let him still humble himself before his God, because his hand is upon him, and say, What sin is this, for which this hand of God is upon me? and let him be diligent to find it out, for some sin is the cause of this Judgment; for God doth not willingly afflict nor grieve the children of men. Either the heart is too much set upon the world, or Religion is too much neglected in thy Family, or some thing. There is a Snake in the grass, a Worm in the gourd; some sin in thy bosom, for the sake of which God doth thus deal with thee.
Thirdly, This thus done, let that man again consider thus with himself: Perhaps God is now changing of my Condition and state in the world; he has let me live in fashion, in fulness, and abundance of worldly glory, and I did not to his glory improve, as I should, that his good dispensation to me. {100a} But when I lived in full and fat pasture, I did there lift up the heel: Therefore he will now turn me into hard Commons, that with leanness, and hunger, and meanness, and want, I may spend the rest of my days. But let him do this without murmering, and repining; let him do it in a godly manner, submitting himself to the Judgment of God. Let the rich rejoyce in that he is made low. {100b}
This is duty, and it may be priviledg to those that are under this hand of God. And for thy encouragement to this hard work, (for this is a hard work) consider of these four things. {100c}
1. This is right lying down under Gods hand, and the way to be exalted in Gods time: when God would have Job embrace the Dunghill, he embraces it, and says, The Lord giveth, and the Lord hath taken away, blessed be the name of the Lord. {100d}
2. Consider, That there are blessings also that attend a low condition, more than all the world are aware of. A poor condition has preventing mercy attending of it. The poor, because they are poor, are not capable of sinning against God as the rich man does.
3. The Poor can more clearly see himself preserved by the providence of God than the rich, for he trusteth in the abundance of his riches. {100e}
4. It may be God has made thee poor, because he would make thee rich. Hearken my beloved brethren, hath not God chosen the poor of this world, rich in Faith, and heirs of a Kingdom which God hath promised to them that love him? {100f}
I am perswaded, if men upon whom this hand of God is, would thus quietly lye down, and humble themselves under it, they would find more peace, yea, more blessing of God attending them in it, than the most of men are aware of. But this is an hard Chapter, and therefore I do not expect that many should either read it with pleasure, or desire to take my counsel.
Having thus spoken to the Broken man, with reference to his own self; I will now speak to him as he stands related to his Creditors.
In the next place therefore, let him fall upon the most {101a} honest way of dealing with his Creditors, and that I think must be this.
First, Let him timely make them acquainted with his condition, and also do to them these three things.
1. Let him heartily, and unfeignedly ask them forgiveness for the wrong that he has done them.
2. Let him proffer them all, and the whole all that ever he has in the world; let him hide nothing, let him strip himself to his raiment for them; let him not keep a Ring, a Spoon, or any thing from them.
3. If none of these two will satisfie them, let him proffer them his Body, to be at their dispose, to wit, either to abide imprisonment their pleasure, or to be at their service, till by labour and travel he hath made them such amends as they in reason think fit, (only reserving something for the succour of his poor and distressed Family out of his labour, which in Reason, and Conscience, and Nature, he is bound also to take care of:) Thus shall he make them what amends he is able, for the Wrong that he hath done them in wasting and spending of their Estates.
By thus doing, he submits himself to Gods rod, commits himself to the dispose of his Providence; yea, by thus doing, he casteth the lot of his present and future condition into the lap of his Creditors, and leaves the whole dispose thereof to the Lord, {101b} even as he shall order and incline their hearts to do with him. And let that be either to forgive him; or to take that which he hath for satisfaction; or to lay his body under affliction, this way or that, according to Law; can he, I say, thus leave the whole dispose to God, let the issue be what it will, that man shall have peace in his mind afterward. And the comforts of that state, (which will be comforts that attend Equity, Justice, and Duty,) will be more unto him, because more according to Godliness, than can be the comforts that are the fruits of Injustice, Fraudulency, and Deceit. Besides, this is the way to engage God to favour him by the sentence of his Creditors; (for He can entreat them to use him kindly,) and he will do it when his ways are pleasing in his sight: When a mans ways please the Lord, his enemies shall be at peace with him; {102a} And surely, for a man to seek to make restitution for wrongs done, to the utmost of his power, by what he is, has, and enjoys in this world, is the best way, in that capacity, and with reference to that thing, that a man can at this time be found active in.
But he that doth otherwise, abides in his sin, refuses to be disposed of by the Providence of God, chuseth an high Estate, though not attained in Gods way; when Gods Will is, that he should descend into a low one: yea, he desperately saith in his heart and actions, I will be mine own chooser, and that in mine own way, whatever happens or follows thereupon.
Atten. You have said well, in my mind. But suppose now, that Mr. Badman was here, could he not object as to what you have said, saying, Go and teach your Brethren, that are Professors, this lesson, for they, as I am, are guilty of Breaking; yea I am apt to think, of that which you call my Knavish way of breaking; to wit, of breaking before they have need to break. But if not so, yet they are guilty of neglect in their Calling, {102b} of living higher, both in Fare and Apparrel, than their Trade or Income will maintain. Besides, that they do break, all the world very well knowes, and that they have the art to plead for a composition, is very well known to men; and that it is usual with them, to hide their Linnen, their Plate, their Jewels, and (’tis to be thought, sometimes Money and Goods besides,) is as common as four eggs a penny. And thus they beguile men, debauch their consciences, sin against their Profession, and make, ’tis to be feared, their lusts in all this, and the fulfilling of them, their end. I say, if Mr. Badman was here to object thus unto you, what would be your reply?
Wise. What! Why I would say, I hope no Good man, no man of good conscience, no man that either feareth God, regardeth the credit of Religion, the peace of Gods people, or the salvation of his own soul, will do thus.
Professors, such perhaps there may be, and who, upon earth can help it? Jades there be of all colours. {103a} If men will profess, and make their profession a stalking-Horse to beguile their neighbours of their estates, as Mr. Badman himself did, when he beguiled her that now is with sorrow his wife, who can help it? The Churches of old were pestered with such, and therefore no marvel if these perilous difficult times be so. But mark how the Apostle words it: Nay do wrong and defraud, and that your Brethren: Know you not, that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicator, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. {103b}
None of these shall be saved in this state, nor shall profession deliver them from the censure of the Godly, when they shall be manifest such to be. But their profession we cannot help: How can we help it, if men should ascribe to themselves the title of Holy ones, Godly ones, Zealous ones, Self-denying ones, or any other such glorious title? and while they thus call themselves, they should be the veryest Rogues for all evil, sin, and villany imaginable, who could help it? True, they are a scandal to Religion, a grief to the honest hearted, an offence to the world, and a stumbling stone to the weak, and these offences have come, do come, and will come, do what all the world can; but wo be to them through whom they come; {103c} let such professors therefore disowned by all true Christians, and let them be reckoned among those base men of the world which by such actions they most resemble: They are Mr. Badmans Kindred.
For {103d} they are a shame to Religion, I say these slithy, rob- Shop, pick-pocket men, they are a shame to Religion, and religious men should be ashamed of them. God puts such an one among the Fools of the world, therefore let not Christians put them among those that are wise for heaven. As the Partridge sitteth on eggs, and hatcheth them not, so he that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool. {103e} And the man under consideration is one of these, and therefore must look to fall by this Judgment.
A professor! and practice such villianies as these! such an one is not worthy to bear that name any longer. We may say to such as the Prophet spake to their like, to wit, to the rebellious that were in the house of Israel. Goe ye, serve every man his Idols:- If ye will not hearken to the Law and Testament of God, to lead your lives thereafter: but pollute Gods holy name no more with your Gifts, and with your Idols. {104a}
Goe professors, Goe; leave off profession, unless you will lead your lives according to your profession. Better never profess, than to make profession a stalking-horse to sin, Deceit, to the Devil, and Hell.
The ground and rules of Religion allow not any such thing: Receive us, says the Apostle, we have wronged no man, we have corrupted no man, we have defrauded no man. {104b} Intimating, that those that are guilty of wronging, corrupting or defrauding of any, should not be admitted to the fellowship of Saints, no nor into the common catalogue of Brethren with them.
Nor can men with all their Rhetorick, and Eloquent speaking prove themselves fit for the Kingdom of Heaven, or men of good conscience on earth. {104c} O that godly plea of Samuel: Behold here I am, says he, witness against me, before the Lord, and before his Anointed, whose Oxe have I taken, or whose Ass have I taken, or whom have I defrauded, whom have I oppressed, {104d} &c? This was to do like a man of good conscience indeed. And in this his Appeal, he was so justified in the consciencies of the whole Congregation, that they could not but with one voice, as with one mouth, break out joyntly and say, Thou hast not defrauded us, nor oppressed us. {104e}
A Professor, and defraud, away with him! a Professor should not owe any man any thing, but love. A professor should provide things, not of other mens, but of his own, of his own honest getting, and that not onely in the sight of God, but of all men; that he may adorn the Doctrine if God our Saviour in all things.
Atten. But {105a} suppose God should blow upon a Professor in his Estate, and Calling, and he should be run out before he is aware, must he be accounted to be like Mr. Badman, and lie under the same reproach as he?
Wise. No: {105b} If he hath dutifully done what he could to avoid it. It is possible for a Ship to sink at sea, notwithstanding the most faithfull endeavour of the most skilful Pilot under Heaven. And thus, as I suppose, it was with the Prophet that left his wife in debt to the hazarding the slavery of her children by the Creditors. {105c} He was no profuse man, nor one that was given to defraud, for the Text says he feared God; yet, as I said, he was run out more than she could pay.
If God would blow upon a man, who can help it? and he will do so sometimes, {105d} because he will change dispensations with men, and because he will trye their Graces. {105e} Yea, also because he will overthrow the wicked with his Judgments; and all these things are seen in Job. But then the consideration of this, should bid men have a care that they be honest, lest this comes upon them for their sin: It should also bid them beware of launching further into the world, than in an honest way by ordinary means they can Godlily make their retreat; for the further in, the greater fall. It should also teach them, to begg of God his blessing upon their endeavours, their honest and lawfull endeavours. And it should put them upon a diligent looking to their steps, that if in their going they should hear the Ice crack, they may timely goe back again.
These things considered, and duely put in practice, if God will blow upon a man, then let him be content, and with Job embrace the dunghill; let him give unto all their dues, and not fight against the Providence of God, (but humble himself rather under his mighty hand,) which comes to strip him naked and bare: for he that doth otherwise, fights against God; and declares that he is a stranger to that of Paul; I know both how to be abased, and I know how to abound; every where, in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need. {105f}
Atten. But Mr. Badman would not, I believe, have put this difference ‘twixt things feigned, and those that fall of necessity.
Wise. If he will not, God will, Conscience will; and that not thine own only, but the Consciences of all those that have seen the way, and that have known the truth of the condition of such an one.
Atten. Well: Let us at this time leave this matter, and return again to Mr. Badman.
Wise. With all my heart will I proceed to give you a relation of what is yet behind of his Life, in order to our discourse of his Death.
Atten. But pray do it with as much brevity as you can.
Wise. Why? are you a weary of my relating of things?
Atten. No. But it pleases me to hear a great deal in few words.
Wise. I profess not my self an artist that way, but yet as briefly as I can, I will pass through what of his Life is behind; and again I shall begin with his fraudulent dealing (as before I have shewed with his Creditors, so now) with his Customers, and those that he had otherwise to deal withall.
He dealt by deceitfull Weights and Measures. {106a} He kept weights to buy by, and weights to sell by; measures to buy by, and measures to sell by: those he bought by were too big, those he sold by were too little.
Besides, he could use a thing called slight of hand, if he had to do with other mens weights and measures, and by that means make them whether he did buy or sell, yea though his Customer or Chapman looked on, turn to his own advantage.
Moreover, he had the art to misreckon men in their Accounts whether by weight, or measure, or money, and would often do it to his worldly advantage, and their loss: What say you to Mr. Badman now?
And if a question was made of his faithfull dealing, he had his servants ready, that to his purpose he had brought up, that would avouch and swear to his Book, or word: this was Mr. Badmans practice; What think you of Mr. Badman now?
Atten. Think! Why I can think no other but that he was a man left to himself, a naughty man; for these, as his other, were naughty things; if the tree, as indeed it may, ought to be judged, what it is by its fruits; then Mr. Badman must needs be a bad Tree. But pray, for my further satisfaction, shew me now by the Word of God, evil of this his practice: and first of his using false Weights and Measures.
Wise. The evil of that! why the evil of that appears to every eye: the Heathens, that live like Beasts and Bruits in many things, do abominate and abhorr such wickedness as this. Let a man but look upon these things as he goes by, and he shall see enough in them from the light of nature to make him loath so base a practice; although Mr. Badman loved it.
Atten. But shew me something out of the Word against it, will you?
Wise. I will willingly do it. And first we will look into the Old Testament: {107a} You shall, saith God there, do no unrighteousness in Judgment, in mete-yard, in weights or in measures, a just Ballance, a just Weight, a just Ephah, and a just Hin shall you have. {107b} This is the Law of God, and that which all men according to the Law of the land ought to obey. So again: Ye shall have just Ballances, and a just Ephah, &c. {107c}
Now having shewed you the Law, I will also shew you how God takes swerving therefrom. A false Ballance is not good; a false Ballance is an abomination to the Lord. {107d} Some have just Weights but false Ballances, and by vertue of those false Ballances, by their just Weights, they deceive the Countrey: {107e} Wherefore, God first of all commands that the Ballance be made Just: A just Ballance shalt thou have. Else they may be, yea are, decievers, notwithstanding their just weights.
Now, having commanded that men have a just Ballance, and testifying that a false one is an abomination to the Lord, he proceedeth also unto weight and measure.
Thou shalt not have in thy bag divers weights, a great and a small; {107f} that is one to buy by, and another to sell by, as Mr. Badman had. Thou shalt not have in thy house divers measures, a great and a small, (and these had Mr. Badman also) but thou shalt have a perfect and a just weight; a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do such things, (that is, that use false Weights and Measures) and all that do unrighteously are abomination to the Lord. See now both how plentiful, and how punctual the Scripture is in this matter. But perhaps it may be objected, that all this is old Law, and therefore hath nothing to do with us under the New Testament. (Not that I think you, neighbour, will object thus:) Well, to this foolish objection, let us make an Answer. First, he that makes this objection, if he doth it to overthrow the authority of those Texts, {108a} discovereth that himself is first cousen to Mr. Badman: For a Just man is willing to speak reverently of those commands. That man therefore hath, I doubt, but little conscience, if any at all that is good, that thus objecteth against the Text: but let us look into the New Testament, and there we shall see how Christ confirmeth the same: Where he commandeth that men make to others good measure, including also that they make good weight; telling such that doe thus, or those that do it not, that they may be encouraged to do it; Good measure, pressed down, shaken together, and running over, shall men give into your bosom; for with the same measure that ye mete withall, it shall be measured to you again: {108b} To wit, both from God and man. For as God will shew his indignation against the false man, by taking away even that he hath, so he will deliver up the false man to the Oppressor, and the Extortioner shall catch from him, as well as he hath catched from his neighbour; therefore another Scripture saith, When thou shalt cease to deal treacherously, they shall deal treacherously with thee. That the New Testament also, hath an inspection into mens Trading, yea even with their weights and measures, is evident from these general exhortations. {108c} Defraud not; lye not one to another; let no man goe beyond his brother in any matter, for God is the avenger of all such: whatsoever you do, do it heartily, as unto the Lord, doing all in his name, to his glory; and the like. All these injunctions and commandments do respect our life and conversation among men, with reference to our dealing, trading, and so consequently they forbid false, deceitful, yea all doings that are corrupt.
Having thus in a word or two shewed you, that these things are bad; I will next, for the conviction of those that use them, shew you, where God saith they are to be found. {109a}
1. They are not to be found in the house of the good and godly man, for he, as his God, abhorrs them; but they are to be found in the house of evil doers, {109b} such as Mr. Badmans is. Are there, saith the Prophet, yet the treasures of wickedness in the house of the wicked, and the scant measure that is abomination? {109c} Are they there yet, notwithstanding Gods forbidding, notwithstanding Gods tokens of anger against those that do such things? O how loth is a wicked man to let goe a sweet, a gainful sin, when he hath hold of it! They hold fast deceit, they refuse to let it goe.
2. These deceitful Weights and Measures are not to be found in the house of the Mercifull, but in the house of the Cruel; in the house of them that love to oppress. {109d} The Ballances of deceit are in his hand, he loveth to oppress. {109e} He is given to oppression and cruelty, therefore he useth such wicked things in his calling. Yea he is a very cheat, and as was hinted before, concerning Mr. Badmans breaking, so I say now, concerning his using these deceitful weights and measures, it is as bad, as base, as to take a purse, or pick a pocket; for it is a plain robbery, it takes away from a man that which is his own, even the price of his money.
3. The deceitful Weights and Measures are not to be found in the house of such as relieve the belly, and that cover the loyns of the poor, but of such as indeed would swallow them up. {109f} Hear ye this, ye that swallow up the needy, and that make the poor of the land to fail, saying, When will the new Moon be gone that we may sell corn, and the Sabbath that we may set forth Wheat, making the Ephah small and the Sheckle great, (making the Measure small, and the Price great) and falsifying the Ballances by deceit, that ye may buy the poor for silver, and the needy for a pair of shooes, and sell the refuse of the Wheat. The Lord hath sworn by the excellencie of Jacob, surely I will not forget any of their works. {109g} So detestable and vile a thing is this in the sight of God.
4. God abominates the thoughts of calling of those that use false weights and measures, by any other term than, that they be Impure ones {110a} or the like: Shall I count them pure (saith he) with the bag of deceitful weights? {110b} no by no means, they are impure ones, their hands are defiled, deceitful gain is in their houses, they have gotten what they have by coveting an evil Covetousness, and therefore must and shall be counted among the impure, among the wicked of the world.
Thus you see how full and plain the Word of God is, against this sin, and them that use it. And therefore Mr. Badman, for that he used by these things thus to rook and cheat his neighbours, is rightly rejected from having his Name in, and among the catalogue of the godly.
Atten. But I am perswaded, that the using of these things, and the doing by them thus deceitfully, is not counted so great an evil by some.
Wise. Whether it be counted an evil or a vertue, by men, it mattereth not; you see by the Scriptures, the Judgment of God upon it. It was not counted an evil by Mr. Badman, nor is it by any that still are treading in his steps. But, I say, ’tis no matter how men esteem of things, let us adhere to the Judgment of God. And the rather, because when we our selves have done weighing and measuring to others, then God will weigh and measure both us and our actions. And when he doth so, as he will do shortly, then wo be to him to whom, and of whose actions it shall be thus said by him: Tekel, Thou art weighed in the Ballances, and art found wanting. {110c} God will then recompense their evil of deceiving upon their own head, when he shall shut them out of his presence, favour, and kingdom, for ever and ever.
Atten. But ’tis a wonder, that since Mr. Badmans common practice was to do thus, that some one or more did not find him out, and blame him for this his wickedness.
Wise. For the generality of people, he went away clever with his Knavery. For what with his Ballance, his false Ballance, and good weight, and what with his slight of hand to boot, he beguiled, sometimes a little, and sometimes more, most that he had to deal with: Besides, those that use this naughty trade, are either such as blind men with a shew of Religion, or by hectoring the buyer out by words. I must confess Mr. Badman was not so arch at the first; {111a} that is, to do it by shew of Religion; for now he began to grow threadbare, (though some of his brethren are arch enough this way, yea and of his sisters too, for I told you at first that there was a great many of them, and of them good:) but for hectoring, for swearing, for lying, if these things would make weight and measure, they should not be wanting to Mr. Badmans Customers.
Atten. Then it seem he kept good Weights, and a bad Ballance; well that was better than that both should be bad.
Wise. Not at all. There lay the depth of his deceit: {111b} For if any at any time found fault, that he used them hardly, and that they wanted their weight of things; he would reply: Why did you not see them weighed? will you not believe your own eyes: If you question my weights, pray carry them whether you will, I will maintain them to be good and just. The same he would say of his scales. So he blinded all, by his Ballance.
Atten. This is cunning indeed: but as you say, there must be also something done or said, to blind therewith, and this I perceive Mr. Badman had.
Wise. Yes. He had many ways to blind, but he was never clever at it, by making a shew of Religion, (though he cheated his wife therewith:) for he was, especially by those that dwelt near him, too well known to do that, though he would bungle at it as well as he could. But there are some that are arch villains this way; they shall to view live a whole life Religiously, and yet shall be guilty of these most horrible sins: And yet Religion in it self is never the worse, nor yet the true professors of it. But as Luther says, In the name of God begins all mischief. For Hypocrites have no other way to bring their evils to maturity, but by using and mixing the Name of God and Religion therewith. {112b} Thus they become whited Walls; {112a} for by this white, the white of Religion, the dirt of their actions is hid. Thus also they become graves that appear not, and they that goe over them, (that have to do with them) are not aware of them, but suffer themselves to be deluded by them. Yea, if there shall, as there will sometimes, rise a doubt in the heart of the buyer about the weight and measure he should have, why, he suffereth his very sences to be also deluded, by recalling of his Chapmans Religion to mind, and thinks verily that not his good chapman but himself is out; for he dreams not that his chapman can deceive. But if the buyer shall find it out, and shall make it apparent, that he is beguiled; then shall he be healed by having amends made, and perhaps fault shall be laid upon servants, &c. and so Master Cheat shall stand for a right honest man in the eye of his Customer, though the next time he shall pick his pocket again.
Some {112c} plead Custom for their Cheat, as if that could acquit them before the Tribunal of God: And others say, it came to them for so much, and therefore another must take it for so much, though there is wanting both as to weight and measure: but in all these things there are Juggles; or if not, such must know, {112d} That that which is altogether just, they must doe. Suppose that I be cheated my self with a brass half-Crown, must I therefore cheat another therewith? if this be bad in the whole, it is also bad in the parts. Therefore however thou are dealt withall in thy buying, yet thou must deal justly in selling, or thou sinnest against thy soul, and art become as Mr. Badman. And know, that a pretence to custom is nothing worth. ‘Tis not custom, but good conscience that will help at Gods Tribunal.
Atten. But I am perswaded, that that which is gotten by men this way, doth them but little good.
Wise. I am of your mind for that, but this is not considered by those thus minded. For if they can get it, though they get, as we say, the Devil and all, by their getting, yet they are content, and count that their getting is much.
Little good! Why do you think they consider that? No: no more than they consider what they shall doe in the Judgment, at the day of God Almighty, for their wrong getting of what they get, and that is just nothing at all. {113a}
But to give you a more direct answer. This kind of getting, is so far off from doing them little good, that it doth them no good at all; because thereby they lose their own souls; What shall it profit a man if he shall gain the whole world, and lose his own soul? {113b} He loseth then, he loseth greatly that getteth after this fashion. This is the man that is penny-wise, and pound- foolish; this is he that loseth his good Sheep for a halfpennyworth of tarr; that loseth a soul for a little of the world. And then what doth he get thereby, but loss and dammage? {113c} Thus he getteth, or rather loseth about the world to come: But what doth he get in this world, more than travel and sorrow vexation of spirit, and disappointment? Men aim at blessedness in getting, I mean, at temporal blessedness; but the man that thus getteth, shall not have that. For though an Inheritance after this manner may be hastily gotten at the beginning, yet the end thereof shall not be blessed. They gather it indeed, and think to keep it too, but what says Solomon? God casteth it away. The Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked.
The time, as I said, that they do enjoy it, it shall doe them no good at all; but long to be sure they must not have it. For God will either take it away in their life time, or else in the generation following, according to that of Job: He, the wicked, may prepare it, but the just shall put it on, and the innocent shall divide the silver. {113d}
Consider that also that is written in the Proverbs: A good man leaveth an Inheritance to his childrens children, and the wealth of the sinner is laid up for the just. {113e} What then doth he get thereby, that getteth by dishonest means? why he getteth Sin and Wrath, Hell and Damnation: and now tell me how much he doth get.
This, I say, is his getting; so that as David says, we may be bold to say too: I beheld the wicked in great prosperity, and presently I cursed his habitation: for it cannot prosper with him. Fluster and huff, and make a doe for a while he may, but God hath determined that both he and it shall melt like grease, and any observing man may see it so. Behold, the unrighteous man in a way of Injustice getteth much, and loadeth himself with thick Clay, but anon it withereth, it decayeth, and even he, or the Generation following decline, and return to beggery.
And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did dye, no body can tell whether worth a farthing or no.
Atten. He had all the bad tricks, I think, that it was possible for a man to have, to get money; one would think that he should a been rich.
Wise. You reckon too fast, if you count these all his bad tricks to get money: For he had more besides. {114a}
If his customers were in his Books (as it should goe hard but he would have them there; at least, if he thought he could make any advantage of them,) then, then would he be sure to impose upon them his worst, even very bad Comodity, yet set down for it the price that the best was sold at: like those that sold the Refuse Wheat, or the worst of the wheat; making the Sheckle great, {114b} yet hoisting up the price: This was Mr. Badmans way. He {114c} would sell goods that cost him not the best price by far, for as much as he sold the best of all for. He had also a trick to mingle his comodity, that that which was bad might goe off with the less mistrust.
Besides, if his customers at any time paid him money, let them look to themselves, and to their Acquitances, for he would usually attempt to call for that payment again, specially if he thought that there was hopes of making a prize thereby, and then to be sure if they could not produce good and sufficient ground of the payment, a hundred to one but they payed it again. Sometimes the honest Chapman would appeal to his servants for proof of the payment of money, but they were trained up by him to say after his mind, right or wrong: so that, relief that way, he could get none.
Atten. It is a bad, yea an abominable thing for a man to have such servants. For by such means a poor customer may be undone and not know how to help himself. Alas! if the master be so unconscionable, as I perceive Mr. Badman was, to call for his money twice, and if his servant will swear that it is a due debt, where is any help for such a man? he must sink, there is no remedy.
Wise. This is very bad, but this has been a practice, and that hundreds of years agoe. But what saith the Word of God? I will punish all those that leap upon the threshold, which fill their masters houses with violence and deceit. {115a} {115b}
Mr. Badman also had this art; could he get a man at advantage, that is, if his chapman durst not go from him, or if the comodity he wanted could not for the present be conveniently had elsewhere; Then let him look to himself, he would surely make his purse- strings crack; he would exact upon him without any pity or conscience.
Atten. That was Extortion, was it not? I pray let me hear your Judgment of Extortion, what it is, and when committed?
Wise. Extortion {115c} is a screwing from men more than by the Law of God or men is right; and it is committed sometimes by them in Office, about Fees, Rewards, and the like: but ’tis most commonly committed by men of Trade, who without all conscience, when they have the advantage, will make a prey of their neighbour. And thus was Mr. Badman an Extortioner; for although he did not exact, and force away, as Bailifs and Clarks have used to doe; yet he had his opportunities, and such cruelty to make use of them, that he would often, in his way, be Extorting, and forcing of money out of his Neighbours pocket. For every man that makes a prey of his advantage upon his neighbours necessities, to force from him more than in reason and conscience, according to the present prizes of things such comodity is worth; may very well be called an Extortioner, and Judged for one that hath No inheritance in the Kingdom of God. {115d}
Atten. Well, this Badman was a sad wretch.
Wise. Thus you have often said before. But now we are in discourse of this, give me leave a little to goe on. We have a great many people in the Countrey too that live all their dayes in the practice, and so under the guilt of Extortion: people, alas! that think scorn to be so accounted.
As for Example: {116a} There is a poor body that dwells, we will suppose, so many miles from the Market; and this man wants a Bushel of Grist, a pound of Butter, or a Cheese for himself, his wife and poor children: But dwelling so far from the Market, if he goes thither, he shall lose his dayes work, which will be eight pence or ten pence dammage to him, and that is something to a poor man. So he goeth to one of his Masters or Dames for what he wanteth, and asks them to help him with such a thing: Yes, say they, you may have it; but withall they will give him a gripe, perhaps make him pay as much (or more) for it at home, as they can get when they have carryed it five miles to a Market, yea and that too for the Refuse of their Commodity. But in this the Women are especially faulty, in the sale of their Butter and Cheese, &c. Now this is a kind of Extortion, it is a making a prey of the necessity of the poor, it is a grinding of their faces, a buying and selling of them.
But above all, your {116b} Hucksters, that buy up the poor mans Victuals by whole-sale, and sell it to him again for unreasonable gains, by retale, and as we call it, by piece meal; they are got into a way, after a stingeing rate, to play their game upon such by Extortion: I mean such who buy up Butter, Cheese, Eggs, Bacon, &c. by whole sale, and sell it again (as they call it) by penny worths, two penny worths, a half penny worth, or the like, to the poor, all the week after the market is past.
These, though I will not condemn them all, do, many of them, bite and pinch the poor by this kind of evil dealing. These destroy the poor because he is poor, and that is a grievous sin. He that oppresseth the poor to increase his riches, and that giveth to the rich, shall surely come to want. {116c} Therefore he saith again, Rob not the poor because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of them that spoile them.
Oh that he that gripeth and grindeth the face of the poor, would take notice of these two Scriptures! Here is threatned the destruction of the Estate, yea and of the Soul too, of them that oppress the poor. Their Soul we shall better see where, and in what condition that is in, when the day of Doom is come; but for the Estates of such, they usually quickly moulter; and that sometimes all men, and sometimes no man knows how.
Besides, these are Usurers, yea they take usury for victuals, which thing the Lord has forbidden. {117a} And because they cannot so well do it on the Market-day, therefore they do it, as I said, when the market is over; for then the poor falls into their mouths, and are necessitated to have, as they can, for their need, and they are resolved they shall pay soundly for it. Perhaps some will find fault for my medling thus with other folks matters, and for my thus prying into the secrets of their iniquity. But to such I would say, since such actions are evil, ’tis time they were hissed out of the world. For all that doe such things, offend against God, wrong their neighbour, and like Mr. Badman doe provoke God to Judgment. God knows, there is abundance of deceit in the world!
Wise. Deceit! Aie, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill: what would you say, if I should anatomize some of those vile wretches called Pawn-Brokers, that lend Money and Goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the Interest of what they so lend, amount to thirty, forty, yea sometimes fifty pound by the year; nothwithstanding the Principal is secured by a sufficient pawn; which they will keep too at last, if they can find any shift to cheat the wretched borrower.
Atten. Say! Why such Miscreants are the pest and Vermin of the Common-Wealth, not fit for the society of men; but methinks by some of those things you Discoursed before, you seem to import that it is not lawful for a man to make the best of his own.
Wise. If by making the best, you mean, to sell for as much as by hook or crook he can get for his comodity; then I say, it is not lawful. And if I should say the contrary, I should justifie Mr. Badman and all the rest of that Gang: but that I never shall doe, for the Word of God condemns them. But that it is not lawful for a man at all times, to sell his commodity for as much as he can, I prove by these reasons. {118a}
First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then ’tis lawful for me to lay aside in my dealing with others, good conscience, to them, and to God: but it is not lawful for me, in my dealing with others, to lay aside good conscience, &c. Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can.
That {118b} it is not lawful to lay aside good conscience in our dealings, has already been proved in the former part of our discourse: but that a man must lay it aside that will sell his commodity always as dear or for as much as he can, is plainly manifest thus.
1. He that will (as is mentioned afore) sell his commodity as dear as he can, must sometimes make a prey of the ignorance of his chapman: {118c} but that he cannot doe with a good conscience (for that is to overreach, and to goe beyond my chapman, and is forbidden, 1 Thess. 4. 6.) Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must of necessity lay aside good conscience.
2. He that will sell his commodity always as dear as he can, must needs, sometimes make a prey of his neighbours necessity; {118d} but that he cannot doe with a good conscience, (for that is to goe beyond and defraud his neighbour, contrary to 1 Thess. 4. 6.) Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must needs cast off and lay aside a good conscience.
3. He that will (as afore) sell his commodity as dear, or for as much as he can, must, if need be, make a prey of his neighbours fondness; but that a man cannot doe with a good conscience, {119a} (for that is still a going beyond him, contrary to 1 Thess. 4. 6.) Therefore, he that will sell his commodity as dear, or for as much as he can, must needs cast off, and lay aside good conscience.
The same also may be said for buying; no man may always buy as cheap as he can, but must also use good conscience in buying; {119b} The which he can by no means use and keep, if he buyes always as cheap as he can, and that for the reasons urged before. For such will make a prey of the ignorance, necessity, and fondness of their chapman, the which they cannot doe with a good consceince.
When Abraham would buy a Burying-place of the Sons of Heth, thus he said unto them. Intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, in the end his field. For as much as it is worth shall he give it me. Gen. 23. 8, 9. {110c} He would not have it under foot, he scorned it, he abhored it: It stood not with his Religion, Credit, nor Conscience. So also when David, would buy a field of Ornon the Jebusite: Thus he said unto him: Grant me the place the threshing-floor, that I may build an Altar there unto the Lord. Thou shalt give it me for the full price. {119d} He also, as Abraham, made conscience of this kind of dealing: he would not lie at catch to go beyond, no not the Jebusite, but will give him his full price for his field. For he knew that there was wickedness, as in selling too dear so in buying too cheap, therefore he would not do it.
There ought therefore to be good conscience used, as in selling, so in buying; for ’tis also unlawful for a man to goe beyond or to defraud his neighbour in buying; yea ’tis unlawful to doe it in any matter, and God will plentifully avenge that wrong: as I also before have forewarned and testified. See also the {119e} text in the margent. But,
Secondly, if it be lawful for me always to sell my commodity as dear, or for as much as I can, then it is lawful for me to deal with my neighbour without the use of {120a} charity: but it is not lawful for me to lay aside, or to deal with my neighbour without the use of charity, therefore it is not lawful for me always to sell my commodity to my neighbour for as much as I can. A man in dealing should as really design his Neighbours good, profit, and advantage, as his own: For this is to exercise Charity in his dealing.
That I should thus use, or exercise charity towards my Neighbour in my buying and selling, &c. with him, is evident from the general command: [Let all your things be done in charity:] {120b} But that a man cannot live in the exercise of charity, that selleth, as afore, as dear, or that buyeth as cheap as he can, is evident by these reasons.
1. He that sells his commodity as dear, or for as much money (always) as he can, seeks himself, and himself only; (but charity seeketh not her own, nor her own only {120c}:) So then, he that seeks himself, and himself onely, as he that sells (as afore) as dear as he can, does; maketh not use of, nor doth he exercise charity, in his so dealing.
2. He that selleth his commodity (always) for as much as he can get, hardeneth his heart against all reasonable entreaties of the buyer. But he that doth so, cannot exercise charity in his dealing; therefore it is not lawful for a man to sell his commodity, as afore, as dear as he can.
Thirdly, If it be lawful for me to sell my commodity, as afore, as dear as I can, then there can be no sin in my Trading, how unreasonably soever I manage my calling, whether by Lying, Swearing, Cursing, Cheating; for all this is but to sell my commodity as dear as I can: but that there is sin in these, is evident, therefore I may not sell my commodity always as dear as I can. {120d} {120e}
Fourthly, He that sells, as afore, as dear as he can, offereth violence to the law of Nature: {121b} for that saith, Doe unto all men, even as ye would that they should doe unto you. {121a} Now, was the Seller a Buyer, he would not that he of whom he buyes, should sell him always as dear as he can; therefore he should not sell so himself, when it is his lot to sell, and others to buy of him.
Fifthly, He that selleth, as afore, as dear as he can, makes use of that instruction, that God hath not given to others, but sealed up in his hand, {121c} to abuse his Law, and to wrong his neighbour withall: which indeed is contrary to God. {121d} God hath given thee more skill, more knowledge and understanding in thy commodity than he hath given to him that would buy of thee. But what! canst thou think, that God has given thee this, that thou mightest thereby make a prey of thy neighbour? that thou mightest thereby goe beyond and beguile thy neighbour? No, verily; but he hath given thee it, for his help; that thou mightest in this, be eyes to the blind, and save thy neighbour from that dammage, that his ignorance, or necessity, or fondness would betray him into the hands of.
Sixthly, In all that a man does, he should have an eye to the glory of God, {121f} but that he cannot have that sells his commodity always for as much as he can, for the reasons urged before.
Seventhly, All that a man does, he should doe in the Name of the Lord Jesus Christ; {121g} that is, as being commanded, and authorized to doe it by him: but he that selleth always as dear as he can, cannot so much as pretend to this, without horrid blaspheming of that Name, because commanded by him to doe otherwise.
Eightly, and lastly, In all that a man does, he should have an eye to the day of Judgment, and to the consideration of how his actions will be esteemed of in that day. {121h} Therefore there is not any man can or ought to sell always as dear as he can: unless he will, yea he must say, in so doing, I will run the hazard of the tryal of that day,
If thou sell ought unto thy neighbour, or buyest ought of thy neighbour, ye shall not oppress one another. {122a}
Atten. But why doe you put in those cautionary words? They must not sell [always] as dear, nor buy [always] as cheap as they can: doe you not thereby intimate that a man may sometimes do so?
Wise. I doe indeed intimate that somtimes the seller may sell as dear, and the buyer buy as cheap as he can; but this is allowable only in these cases: When he that sells is a Knave, and lays aside all good conscience in selling; or when the buyer is a Knave, and layes aside all good conscience in buying. If the buyer therefore lights of a Knave, or if the seller lights of a Knave, then let them look to themselves: but yet so, as not to lay aside conscience, because he that thou dearest with doth so: but how vile or base soever the chapman is, do thou keep thy commodity at a reasonable price: or if thou buyest, offer reasonable gain for the thing thou wouldest have: and if this will not do with the buyer or seller, then seek thee a more honest chapman: If thou objectest, But I have not skil to know when a pennyworth is before me: Get some that have more skill than thy self in that affair, and let them in that matter dispose of thy money. But if there were no Knaves in the world, these objections need not be made.
And thus, my very good neighbour, have I given you a few of my reasons, why a man that hath it, should not always sell too dear, nor buy as cheap as he can: but should use good Conscience to God, and Charity to his Neighbour in both.
Atten. But were some men here, to hear you, I believe they would laugh you to scorn.
Wise. I question not that at all, for so, {122b} Mr. Badman used to doe, when any man told him of his faults: he used to think himself wiser than any, and would count, as I have hinted before, that he was not arrived to a manly spirit that did stick or boggle at any wickedness. But let Mr. Badman and his fellowes laugh, I will bear it, and still give them good counsel. But I will remember also, for my further relief and comfort, that thus they that were covetous of old, served the Son of God himself. It is their time to laugh now, that they may mourn in time to come. {122c} And, I say again, when they have laughed out their laugh; He that useth not good conscience to God, and charity to his neighbour, in buying and selling, dwells next dore to an Infidel, and is near of kin to Mr. Badman.
Atten. Well, but what will you say to this question? {123a} (you know that there is no settled price set by God upon any Commodity that is bought or sold under the Sun; but all things that we buy and sell, do ebbe and flow, as to price, like the Tide:) How (then) shall a man of a tender conscience doe, neither to wrong the seller, buyer, nor himself, in buying and selling of commodities?
Wise. This Question is thought to be frivolous by all that are of Mr. Badmans way; ’tis also difficult in it self: yet I will endeavour to shape you an Answer, {123b} 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 {123c} 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 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 ‘twixt 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, save the beholding of them with their eyes? {123d} Men also, many times, in getting of riches, get therewith a snare to their soul: {123e} 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 hands at thy dishonest gain, which thou hast made. {124a} It is a manner of speech that shews 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. Better is a little with righteousness, than great revenues without right. {124b}
4. Be thou confident, that Gods eyes are upon all thy wayes, 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. {124c}
5. Be thou sure that thou remembrest, 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 laboureth for the wind? {124d}
Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand. Guilt shall goe with thee, if thou hast got it 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 or selling; I come in the next place to shew thee how thou shouldest 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 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 comodities over-valued by the Seller, and also under-valued by the Buyer. It is naught, it is naught, says the buyer, but when he hath got his bargain he boasteth thereof. {124e} What hath this man done now but lyed 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 sheckle great: {125a} 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, specially 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 neighbours 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 prognostick for time to come. ‘Twas for {125b} this for which he was trodden to death in the gate of Samaria, that you read of in the book of Kings. This sin has a double evil in it. 1. It belieth the present blessing of God amongst 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 shew his dislike against this, he doth, as it were, license the people to curse such an hoarder up. He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it. {125c}
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: {125d} Which then thou wilt do, when thou shewest 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, thy self thou wrongest not, for God will surely recompense thee.
I have spoken concerning Corn, but thy duty is, to let thy moderation in all things be known unto all men, the Lord is at hand. {125e}
Atten. Well, Sir, now I have heard enough of Mr. Badmans 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 hast, 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. {126a} 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 Countrey, 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. {126b} He had scarce a fellowly carriage for his equals. But for those that were of an inferior ranck, 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 shew 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 dealeth in proud wrath. {126c} He never thought his Dyet well enough dressed, his Cloathes 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 then 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, {126d} and is one of the first follies wherein it shews it self to be polluted. For even in Childhood, even in little children, Pride will first of all shew it self; it is a hasty, an early appearance of the sin of the soul. It, as I may say, is that corruption that strives for predominancy 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. Badmans 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 Gods 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 mens matters as you do. Nevertheless, since you desire it, I will mention two or three texts: They are these. Pride and arrogancy do I hate. A mans pride shall bring him low. And he shall bring down their pride. And all the proud, and all that do wickedly shall be as stubble, and the day that comes shall burn them up. {127a} 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 oven, 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. {128a} The Drunkard loves the sin, but loves not to be called 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 Scutcheon.
Atten. ‘Tis true that you have said: but pray how many sorts of pride are there?
Wise. There are two sorts of Pride; {128b} Pride 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 abomination to the Lord. {128c} A high look, and a proud heart, and the plowing of the wicked is sin. The patient in spirit is better than the proud in spirit. Bodily pride these Scriptures mention. In that day the Lord shall take away the bravery of their tinckling 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 ear-rings, the rings, and the Nose-jewels: {128d} The changable suits of Apparell, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linnen, and the hoods and the vails. 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. Badmans case alone even to maligne those Texts 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. {128e}
Wise. That is out of doubt, and by that antipathy, they shew, that sin and Satan are more welcome to them than are the wholesome instructions of life and godliness.
Atten. Well, but not to goe off from our discourse of Mr. Badman. You say he was proud: but will you shew me now some symptoms of one that is proud?
Wise. Yes, that I will: And first I will shew you some symptoms of Pride of Heart. {129a} 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: {129b} And again; There is that exalteth their gate, their going. {129c} Now these lofty eyes, and this exalting of the gate, 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. {129d} But more particularly:
1. Heart Pride is discovered {129e} 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 huffingly among their Neighbours.
2. A proud heart, is a persecuting one: The wicked through his pride doth persecute the poor. {129f}
3. A prayerless man is a proud man. {129g}
4. A contentious man is a proud man. {129h}
5. The disdainful man is a proud man. {129i}
6. The man that oppresses his neighbour is a proud man. {129j}
7. He that hearkeneth not to Gods Word with reverence and fear, is a proud man. {129k}
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 it self. {129l} {129m}
As to bodily {129n} 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 shewing of themselves in the Body. You know diseases that are within, are seen oft-times by outward and visible Signs, yet by them 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 pleating of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, goings, 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. {130b}
But Mr. Badman would not allow, by any means, that this should be called Pride, {130c} but rather neatness, handsomness, comeliness, cleanliness, &c. neither would he allow that following of fashions was any thing 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 your selves be clear, even you professors: for who is prouder than you professors? scarcesly the Devil himself.
Wise. My heart akes at this answer, because there is too much cause for it. {130d} This very Answer would Mr. Badman give his wife, when she (as she would sometimes) reproved 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. Badmans friends; for they may and do see pride display it self 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 mine own part, I have seen many my self, and those Church- members too, so deckt and bedaubed with their Fangles and Toyes, and that when they have been at the solemn Appointments of God, in the way of his Worship, that I have wondred with what face such painted persons could sit in the place where they were without swounding. But certainly the holiness of God, and also the pollution of themselves by sin, must needs be very far out of the minds of such people, what profession soever they make.
I have read of an Whores forehead, {131a} and I have read of christian-shamefacedness; I have read of costly array, and of that which becometh women professing Godliness, with good works; {131b} {131c} 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; {131d} but now I forbear.
Atten. Sir, you seem to be greatly concerned at this, but what I shall say more? it is whispered, that some good Ministers have countenanced their people in their light and wanton Apparrel, yea have pleaded for their Gold, and Pearls, and costly array, &c.
Wise. I know not what they have pleaded for, but ’tis 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. {131e} And when the hand of the Rulers are chief in a trespass, who can keep their people from being drowned in that trespass?
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; {131f} 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 Spiders webb, 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, {132a} The Tailor would make it so: when alas, poor proud Girle, she gave order to the Taylor so to make it. Many make Parents, and Husbands, and Taylors, &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 shew me yet further why pride is now so much in request? {132b}
Wise. I will shew you what I think are the reasons of it.
1. The first is, {132c} Because such persons are led by their own hearts, rather than by the Word of God. 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 tends to lift them up in pride. This pride of heart, tempts them, and by its deceits overcometh them; {132d} yea it doth put a bewitching vertue into their Peacocks feathers, and then they are swallowed up with the vanity of them.
2. Another reason why professors are so proud, (for those we are talking of now) is because they are more apt to take example of 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 of the world, the lusts of the flesh, the lust of the eyes, and the pride of life, are not of the Father but of the world. {132e} 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 directeth us for our pattern. Let the wives conversation be chast, and also coupled with fear. Whose adorning, saith Peter, let it not be that outward adorning, of pleating 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. {132f}
3. Another reason is, {133a} 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 to the humble.) And can it be imagined, that a sensible Christian should be a proud one; sence 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 senceless 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. {133b} 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: {133c} and as his Majesty is, such is his Word; Therefore they abuse it, that bring it to countenance pride.
Lastly, {133d} But what can be the end of those that are proud, in the decking of themselves after their antick manner? why are they for going with their Bulls-foretops, with their naked shoulders, and Paps hanging out like a Cows bag? why are they for painting their faces, for stretching out their necks, and for putting of themselves into 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 beautifie Religion, and make sinners to fall in love with their own salvation? No, no. It is rather to please their lusts, to satisfie 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 designes of the Devil: and I believe also, that Satan has drawn more into the sin of uncleanness, by the spangling shew of fine cloaths, than he could possibly have drawn unto it, without them. I wonder what it was, that of old was called the Attire of an Harlot: 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 recieve good by such a dull sounding Ramshorn as I am? However, I have said my mind, and now if you will, we will proceed to some other of Mr. Badmans doings.
Atten. No: pray before you shew me any thing else of Mr. Badman, shew me yet more particularly the evil effects of this sin of Pride.
Wise. With all my heart, I will answer your request. {134a}
1. {134b} Then: ‘Tis 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, ’twas through their being lifted or puffed up with pride. ‘Tis pride also that lifteth or puffeth up the heart of the sinner, and so makes him to bear the very image of the Devil.
2. {134c} Pride makes a man so odious in the sight of God, that he shall not, must not come nigh his Majesty. Though the Lord be high, yet hath he respect to the lowly, but the proud he knows afar off. Pride sets God and the Soul at a distrance; pride will not let a man come nigh God, nor God will not let a proud man come nigh unto him: Now this is a dreadful thing.
3. {134d} As pride sets, so it keeps God and the Soul at a distance. God resisteth the proud; resists, that is, he opposes him, he thrusts him from him, he contemneth his person and all his performances. Come in to Gods 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. {135a}
4. {135b} The Word saith, that The Lord will destroy the House of the proud. He will destroy his House; it may be understood, he will destroy him and his. So he destroyed proud Pharaoh, so he destroyed proud Corah, and many others.
5. {135c} 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. Pride goeth before destruction, and a haughty spirit before a fall.
6. {135d} Persisting in pride makes the condition of a poor man as remediless as is that of the Devils themselves.
And this I fear was Mr. Badmans condition, and that was the reason that he died so as he did; as I shall shew you anon.
But what need I thus talk of the particular actions, or rather prodigious sins of Mr. Badman, when his whole Life and all his actions, went as it were to the making up one massie body of sin? {135e} Instead of believing that there was a God, his Mouth, his Life and Actions declared, that he believed no such thing. His transgression said within my heart, that there was no fear of God before his eyes. {135f} {135g} 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 lye) 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 mannagement of matters, the ill will of neighbours, or to his wifes 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, (that is, graciously) or his hand in things. But, as the Prophet saith; Let favour be skewed to the wicked, yet will he not learn righteousness. {136a} And again, They returned not to him that smote them, nor did they seek the Lord of hosts. {136b} This was Mr. Badmans temper, neither Mercies nor Judgment would make him seek the Lord. Nay, as another Scripture sayes, he would not see the works of God, nor regard the operations of his hands either in mercies or in Judgments. {136c} But further, when by Providence he has been cast under the best Means for his soul, (for, as was shewed 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 novelties sake go to hear a good Preacher;) he was always without heart to make use thereof: In this land of righteousness he would deal unjustly, and would not behold the majesty of the Lord.
Instead of reverencing the Word, {136g} 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 sayes the quite contrary; Besides, they make mention of a thousand imposibilities; 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, and in their Lives the Image of Christ, they should be his Song, {136h} 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 hypocrisie. He would endeavour to render godly men as odious and contemptable as he could; any lyes 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 mothers son; {137a} yea, he would speak reproachfully of his wife, though his conscience told him, and many would testifie, that she was a very vertuous woman. He would also raise slanders of his wives friends himself, affirming that their doctrine tended to lasciviousness, and that in their assemblies they acted and did unbeseeming 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: {137b} Or like those of whom it is thus written: Report, say they, and we will report it. {137c} 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; Oh! 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. Badmans 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 rejoyce to see us stumble and fall, it should make us so much abundance the more careful. {137d}
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 {137e} angry, wrathfull, envious man, a man that knew not what meekness or gentleness meant, nor did he desire to learn. His natural temper was to be surly, huffie, 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, specially against goodness it self, and against other things too, when he was displeased. {138a}
Atten. Solomon saith, He is a fool that rageth.
Wise. He doth so; and sayes moreover, That anger rests in the bosom of fools. {138b} 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 {138c} from pride and arrogancy, 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 poyson. 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 fools wrath is heavier than them both. Wrath is cruel, and anger is outrageous, but who can stand before envy? {138d} {138e}
This Envy, for the foulness of it, is reckoned {138f} among the foulest Villanies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. Yea, it is so malignant a corruption, that it rots the very bones of him in whom it dwells. A sound heart is life to the flesh, but envy the rottenness of the bones. {139a}
Atten. This Envy is the very Father and Mother of a great many hideous and prodigious wickednesses: I say, it is the very {139b} Father and Mother of them; it both besets 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 envy and strife is, there is confusion, and every evil work. {139c} 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 some of the births of Envy.
1. Envy, as I told you before, it rotteth 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 Mill-stone upon the head. Therefore,
3. It kills him that throws it, and him at whom it is thrown. Envy slayeth the silly one. {139e} That is, him in whom it resides, and him who is its object.
4. ‘Twas that also that slew Jesus Christ himself; for his adversaries persecuted him through their envy. {139f} {139g}
5. Envy was that by vertue of which Joseph was sold by his Brethren into Egypt: {139h}
6. ‘Tis envy that hath the hand in making of variance among Gods Saints. {139i}
7. ‘Tis envy in the hearts of Sinners, that stirres them up to thrust Gods Ministers out of their coasts.
8. What shall I say? ‘Tis envy that is the very Nursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c.
‘Tis not possible to repeat all the particular fruits of this sinfull 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, unmaimed, untouched.
Atten. But it is {140a} 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.
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: {140b} Once when he broke his legg 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 legg 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 drank 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 legg: so there he lay. {140c} But you would not think how he {140d} swore at first. But after a while, he comeing to himself, and feeling by his pain, and the uselesness of his legg, what case he was in, and also fearing that this bout might be his death; he began to crie out after the manner of such; {140e} 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 cryed 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; {141a} 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. ‘Twas 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 ‘twixt the Ale-house and home. One hard by us {141b} also drunk himself dead; he drank, and dyed in his drink.
Atten. ‘Tis a sad thing to dye 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, {141c} as with oaths, blasphemies, lyes, revellings, whoreings, 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 mad men, 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 themselves into: only I consider again, that he has appointed a day wherein he will reckon with them, {141d} and doth also commonly make Examples of some, to shew that he takes notice of their sin, abhorrs their way, and will count with them for it at the set time.
Atten. It is worthy of our remark, to take notice how God, to shew his dislike of the sins of men, strikes some of them down with a blow; as the breaking of Mr. Badmans legg, for doubtless that was a stroak from heaven.
Wise. It is worth our remark indeed. It was an open stroak, 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: {142a} Or as the Margent reads it, in the place of beholders. He layes them with his stroak in the place of beholders. There was {142b} Mr. Badman laid, his stroak was taken notice of by every one: his broken legg was at this time the Town-talk. Mr. Badman has broken his legg, sayes one: How did he break it? sayes 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; {142c} 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 mans shape bought it of that man again at the same price; and so in the presence of them all laid hold on this Soul-seller, and carried him away through the Air, so that he was never more heard of.
In pag. 148, he tells us also: That there was one at Salisbury, in the midst of his health drinking and carousing 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 barr in it bowed, and all bloody: But the man was never heard of afterwards.
Again, in pag. 149. he tells us of a Bailiff of Hedly: Who upon a Lords 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. Badmans Leg, and should be a caution to all of his friends that are living, lest they also fall by their sin into these sad Judgements of God.
But, as I said, Mr. Badman quickly forgot all, his conscience was choaked, before his legg 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 legg was well, he had a very dangerous fit of sickness, insomuch that now he began to think he must dye in very deed. {143a}
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. {143b} 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 bed shake under him. {143c} But, Oh! 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. Aie! 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: {143d} 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 12 miles off from us, that had so trained up himself in his atheistical 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 dyed. So, being sick, and musing upon his former doings, the Book that he had written came into his mind, and with it such a sence of his evil in writing of it, that it tore his Conscience as a Lyon would tare a Kid. He lay therefore upon his death-bed in sad case, {144a} 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, {144b} such an one, in such a Town, must goe 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 dyed in his bed, such a death as it was. ‘Twill be well if others take warning by him.
Atten. This is a remarkable story.
Wise. ‘Tis as true as remarkable; I had it from them that I dare believe, who also themselves were eye and ear witnesses; and also that catcht 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. Badmans 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. {144c} 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. {145a}
He would also now consent, that some of her good Ministers might come to him to comfort him; and he would seem to shew 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 was a torment to him: and now he would speak kindly to that child of his that took after its mothers 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 goe 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 shew of things; I’le warrant you, his wife was glad for this.
Wise. His wife! Aie, and a many good people besides: it was noysed all over the Town, {145b} 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 rejoyced, 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 began a work of Grace in his heart; and his wife, poor woman, {145c} you cannot think how apt she was to believe it so; she rejoyced, 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 little time was so finely mended, that he could walk about the house, and also obtained a very fine stomach to his food: {146a} and now did his wife and her good friends stand gaping, to see Mr. Badman fulfill his promise of becoming new towards God, and loving to his wife: but the contrary only shewed it self. For so soon as ever he had hopes of mending, and found that his strength began to renew, his trouble began to goe off his heart, and he grew as great a stranger to his frights and fears, as if he had never had them.
But verily, I am apt to think, that one reason of his no more regarding, or remembring of his sick-bed fears, and of being no better for them, was, some words that the Doctor that supplied him with Physick said to him when he was mending. For as soon as Mr. Badman began to mend, the Doctor comes and sits him down by him in his house, and there fell into discourse with him about the nature of his disease; and among other things they talked of Badmans trouble, and how he would cry out, tremble, and express his fears of going to Hell when his sickness lay pretty hard upon him. To which the Doctor replyed: {146b} That those fears and Out-cries did arise from the height of his distemper, for that disease was often attended with lightness of the head, by reason the sick party could not sleep, and for that the vapours disturbed the brain: But you see Sir, quoth he, that so soon as you got sleep and betook your self to rest, you quickly mended, and your head settled, and so those frenzies left you.
And was it so indeed, thought Mr. Badman; was my troubles, only the effects of my distemper, and because ill vapours got up into my brain? Then surely, since my Physician was my Saviour, my Lust again shall be my God. So he never minded Religion more, but betook him again to the world, his lusts and wicked companions: And there was an end of Mr. Badmans Conversion.
Atten. I thought, (as you told me of him) that this would be the result of the whole; for I discerned by your relating of things, that the true symptoms of conversion were wanting in him, and that those that appeared to be any thing like them, were only such as the reprobates may have.
Wise. You say right, for there wanted in him, when he was most sensible, a sence of the pollution of his Nature; he only had guilt for his sinful actions, the which Cain, and Pharaoh, and Saul, and Judas, those reprobates, have had before him. {147a}
Besides, the great things that he desired, were, to be delivered from going to Hell, (and who would willingly?) and that his life might be lengthened in this world. We find not by all that he said or did, that Jesus Christ the Saviour was desired by him, from a sence of his need of his Righteousness to cloath him, and of his Spirit to sanctifie him. {147b}
His own strength was whole in him, he saw nothing of the treachery of his own heart; for had he, he would never have been so free to make promises to God of amendment. He would rather have been afraid, that if he had mended, he should have turned with the dog to his vomit, and have begged prayers of Saints, and assistance from heaven upon that account, that he might have been kept from doing so.
‘Tis true he did beg prayers of good people, and so did Pharaoh of Moses and Aaron, and Simon Magus of Simon Peter. {147c}