BR 75 .B7 1862 v.h Bunyan, John, 1628-1688. The entire works of John Bunyan .^^3 •\'' J thief. Besides, you must think that Badman more ,,,,., . firmly knit to hc had hkewise companions to whom his compa- ijg ^y^g fy^ the wickedness that he mens tlian . ,- i , . , eitlier to Saw in them, more firmly knit than father or either to father or mother. Yea, and what had he carec\, if father and mother had died for grief for him. Their death would have been, as he would have counted, great release and liberty to him : for the truth is, tliey and their counsel wore his bondage ; yea, and if I forget not, I have hoard some sa}', that when Badman he was, at times, among his compa- would rejoice nioBs, he would o-reatlv reioiee to that, his pa- ,,-,,,.,• . "^ "' , , , rents' death tlunk that his parents w^ere old, and were at hand, could not live long, and then, quoth he, I shall be mine own man, to do what I list, withotit their control. Atten. Then it seems he counted that robbing of his parents was no crime. TJVsp. None at all; and therefore be fell directly under that sentence, " Whoso robbeth his father or his mother, and saith it is no transgression, the same is the companion of a destroyer." (Frov.xxviii. 24.) And for that he set so light by them as to their persons and counsels, it was a sign that at present hc was of a very abominable ej^i'''') and that some judgment waited to take hold of him in time to come. (1 Sam. ii. 25.) Allen. But can you imagine what it was, I mean in his conceit, (for I speak not now of the sugges- tions of Satan, by which doubtless he was put on to do these things,) I say what it should be in his conceit, that should make him think that this, his manner of pilfering and stealing, was no great matter. Wise. It was for that the things that he stole ^ , wore small ; to rob orchards and Badman ' counted his gardens, and to steal puUen, and the thieving no iii;e^ these he counted tricks of youth, nor would he be beat out of it by all that liis friends could say. They would tell him that hc must not covet, or desire (and yet to desire is less than to take) even anything the least thing that was his neighbour's ; and that if he did, it would be a transgression of the law ; but all was one to him ; what through the wicked talk of his Odmpaiiions, and the delusion of his own corrupt lii'arf, he would go on in his pilfering course, and wlicro he thought himself secure, would talk of, and laugh at it when he had done. Allen. ^Ycll, I heard a man once, when hc was ^^ upciU tlie ladder, with the rope about his neck, confess (when ready to be turned off by the hangman) that that wliicji had bruUL,'lit him to that end was iiis accustoming of himseir, when young, to jiilfer and steal small things. To my best remembrance he told us, tliat he began the trade of a thief by stealing of pins and jjoints ; and therefore did forewarn all the youth that then were gathered together to see him die, to take heed of beginning, though but with little sins ; because by tampering at first witli little ones, way is made for the commission of bigger. Wise. Since you are entered upon stories, I also will tell you one ; the which, though „, I heard it not with mine own ears, of old Tod. vet my author I dare believe. It is Tounsr thieves, 1 1 m 1 .1 . take notice, concerning one old Tod, that was hanged about twenty years ago, or more, at Hert- ford, for being a thief. The story is this : — At a summer assizes holdcn at Hertford, _^ while the judge was sitting upon the bench, comes this old Tod into the court, clothed in a green suit, with his leathern girdle in his hand, his bosom open, and all on a dung sweat, as if he had rim for his life ; and being come in, he spake aloud as follows : " My lord," said he, " here is the veriest rogue that breathes upon the face of the earth. I have been a thief from a child : when I was but a little one, I gave myself to rub orchards, and to do other such like wicked things, and I have continued a thief ever since. Sly lord, there has not been a robbery committed these many years, within so many miles of this place, but I have either been at it or privy to it." The judge thought the fellow was mad, but after some conference with some of the justices, they agreed to indict him ; and so they did of several felonious actions ; to all which he heartily confessed guilty, and so was hanged, with his wife at the same time. Alien. This is a remarkable story indeed, and you think it is a true one. ^Yise. It is not only remarkable, but pat to our purpose. This thief, like Mr. Badman, began his trade betimes ; he began too where Sir. Badman began, even at robbing of orchards, and other such tilings, which brought him, as you may perceive, from sin to sin, till at last it brought him to the public shame of sin, which is the gallows. As for tiio truth of this story, the relater told me that he was at the same time himself in the court, an"'. ^^'^^ °^ }^^ '^''^^ could not itself: for as it is a day, it is no- abidf tho tiji„ , g]gg j,„(, j^g otjjgy ^ f ^YiQ Lord 8 day. i t. t , , week. IJut i suppose that the rea- son of his loathing of it was, for that God hath put sanctity and holiness upon it; also because it is the day above all the d,n3-s of the week that ought to be spent in holy devotion, in remembrance of our Lord's resurrection from the dead. Wise. Yes, it was therefore that he was such an enemy to it ; even because more restraint was laid upon him on that day, from his own ways, than were possible should be laid upon him on all others. Allen. Doth not God, by instituting of a day nnto holy duties, make great proofs how the hearts and inclinations of poor people do stand to holi- ness of heart, and a conversation in holy duties. Mise. Yes, doubtless; and a man shall show his God proTPs heart and his life what they are, "'.mt'ltuting' """■« ''y °"« ^^'""'1'^ 'I'-^y than by the Lord's all the days of the week besides : "^">- and the reason is, because on the Lord's day there is a special restraint laid upon man as to thoughts and life, more than upon other days of the week besides. Also, men are enjoined on that day to a stricter performance of holy duties, and restraint of worldly business, than upon other days thoy are ; wherefore, if their hearts in- cline not naturally to good, now they will show it, now they will ajipcar what they are. The Lord's day is a kind of an emblem of the heavenly Sab- bath above, and it makes manifest how the heart stands to the periietuity of holiness, more than to be f .iiud in a tranaicut duty docs. Ou other days a man may be in and out of holy duties, and all in a quarter of an hour; but now, the Lord's day is, as it were, a day that enjoins to one perpetual duty of holiness : " Remember that thou keep holy the Sabbath day;" which by Christ is not abro- gated, but changed into the first of the week, not as it was given in particular to the Jews, but as it was sanctified by him from the beginning of the world, (Gen. ii. 2. E.^cod. xxxi. J3— 17. Mark xvi. 1 ; xxvii. 2S. Acts xx. 7. Cor. xvi. 1, 2. Rev. i. 10 ;) and therefore is a greater proof of the frame and temper of a man's heart, and does more make manifest to what he is inclined than doth his other performance of duties: therefore God puts great difference between them that truly call and walk in this day as holy, and count it honourable, upon the account that now they have an opportunity to show how" they delight to honour him ; in that they have not onl_v an hour, but a whole day to show it in. (Isa. Iviii. 13.) I say he puts great difference between these, and that other sort that say, " When will the Sabbath be gone, that we may be at our worldly business." (Amos viii. 5.) The first he calleth a blessed man, but braudeth the other for an unsanctified worldling. And, indeed, to delight ourselves in God's ser^ce upon his holy days gives a better proof of a sancti- fied nature than to grudge at the coming, and to be weary of the duties of such days, as Mr. Bad- man did. Allen. There may be something in what you say, for he that cannot abide to keep one day holy to God, to be sure he hath given a sufficient proof that he is an unsanctified man ; and as such what should he do in heaven ? That being the place where a perpetual Sabbath is to be kept to God ; I say to be kept for ever and ever. (Heb. iv. 9.) And for aught I know, one reason why one day in seven had been by our Lord set apart unto holy duties for men, may be to give them conviction that there is enmity in the hearts of sinners to the God of heaven, for he that hateth holiness hateth God himself. They pretend to love God, and yet love not a holy day, and yet love not to spend that day in one continued act of holiness to the Lord. They had as good say nothing as to call him " Lord, Lord," and yet not do the things that he says. And this I\Ir. Badman was such an one : he could not abide this day, nor any of the duties of it. Indeed, when he could get from his friends, and so spend it in all manner of „ „ , . ,, t r 11 How Badman idleness and profaneness, then he did use to would be iileased well enough : but spend the 1 . ,1 • , , . "• . Lord 8 day. what was this but a turning the day into night, or other than taking an opportu- nity, at God's forbidding, to follow our callings, to solace and satisfy our lusts and delights of the flesh. I take the liberty to speak thus of Mr. Badman, upon a confidence of what you, sir, have said of him is true. lIVsc. You need not toliave made that apology for your censuring ]\Ir. Badmtvii fer all that knew THE LIFE AND DEATU OF MR. BADilxVN. 13 liini will conrirm what you say of him to be true. He could not abide either that day, or anything else that had the stamp or image of God upon it. Sin, sin, and to do the thing that was naught, was that which ho delighted in, and that fi'um a httle child. Altcn. I must say again I am sorry to hear it, and that for his own sake, and also for the sake of his relations, who must needs be broken to pieces with such doings as these. For, for those things' sake comes the wrath of God upon the cTiildren of disobedience, (Eph. v. G,) and doubtless ho must be gone to hell if he died without rej)pntance ; and to begot a child for hell is sad for parents to think on. Wise. Of his dying, as I told you, I will give you a relation anon, but now we are upon his life, and upon the manner of his life in his childhood, even of the sins that attended him then, some of which I have mentioned already ; and indeed I have mentioned but some, for yet there are more to follow, and those not at all inferior to what you have already heard. Allen. Pray what were they ? Wise. Why he was greatly given, and that Badnian given ^'^'''^ °' I*''. *» gvievous swearing to sweuring and cursing : yea, he then made cursing. j^Q more of swearing and cursing than I do of telling my fingers. Yea, he woidd do it without provocation thereto. He counted it a glory to swear and curse, and it was as natural to him as to eat, and drink, and sleep. Alien. Oh, what a young villain was this I here is, as the apostle says, a yielding of members as instruments of unrighteousness unto sin, indeed I This is proceeding from evil to evil with a wit- ness. This argueth that he was a black-mouthed young wretch indeed. Wise. He was so; and yet, as I told you, he Swc.irin" hia counted above all this kind of sin- budge of ning to bo a badge of his honour : honour. j^^ rgd^oucd himself a man's fellow when he had learnt to swear and curse boldly. Allen. I am persuaded that many do think, as you have said, that to swear is a thing that does bravely become them, and that it is the best way for a man, when he would put authority or terror in his words, to stuff them full of the sin of swearing. Wise. You say right, else, as I am persuaded, men would not so usually belch out their blas- phemous oaths as they do : they take a pride in it ; they think that to swear is gontlcman-liko ; and having once accustomed themselves unto it, they hardly leave it all the days of their lives. Alien. Well, but now we are upon it pray show Difference ""^ ^^'® difference between swearing betwixt swear- and cursing; for there is a differ- ins and ^uce ; is there not ? cursing. '. . II ise. 1 es, there is a difterencc between swearing and cursing. Swearing, vain swearing, such as young Badman accustomed him- self unto. Now vain and sinful swearing is a light and wicked calling of God,&c., What to witness to our vain and foolish swcarinj is. attesting of things, and those things are of two sorts. 1. Things that we swear are, or shall be done. 2. Things so sworn to, true or false. 1. Things that we swear are, or shall be done. Thou swearest thou hast done such a thing, that such a thing is so, or shall be so ; for it is no mat- ter which of these it is that men swear about, if it bo done lightly, and wickedly, and groundlessly it is vain, because it is a sin against the third com- mandment, which says, " Thou shalt not take the name of the Lord thy God in vain." (Exod. xx. 7.) For this is a vain using of that holy and sacred name, and so a sin for which, without sound repentance, there is not, nor can be rightly ex- pected, forgiveness. Allen. Then it seems, though as to the matter of fact, a man swears truly, yet if he sweareth lightly and groundlessly, his oath is evil, and he by it under sin. Wise. Yes, a man may say, " The Lord liveth," and that is true, and yet in so saying " swear falsely;" because he sweareth vainly, needlessly, and without a ground. (Jer. v. 2.) To swiar trrouudodly and necessarily, which , '^ •' - ' A man may then a man does when he swears sin in swear- as being called thereto of God, that '"= '?J''^ is tolerated by the word. But this was none of Mr. Badman's swearing, and therefore that which now we are not concerned about. Allen. I perceive by the projihet, that a man may sin in swearing to the truth. They therefore must needs most horribly sin that swear to confirm their jests and hes ; and as they think, the better to beautify their foolish talking. Wise. ']?hey sin with a high hand ; for they presume to imagine that God is as wicked as themselves, to wit, that he is an avoucher of hes to be true. For, as I said belore, iie that swears to swear, is to call God to witness ; ,'° * ''" '^""- , ' ,. . 11 /-, J eludes that God and to swear to a he, is to call God is as wicked as to witness that that lie is true. Mmself. This, therefore, must needs olTend ; for it puts the highest affront upon the holiness and right- eousness of God, therefore his wrath must swoop them away. (Zech. v. 3.) This kind of swearing is put in with lying, and killing, and stealing, and committing adultery ; and, therefore, must not go unpunished. (Jcr. vii. 9. Hos. iv. 2, 3.) For if " Ciod will not hohl him guiltless that taketh his name in vain," which a man may do when he swears to a truth, as I have showed before, how- can it bo imagined, that he should hold such guiltless, who, by swearing, will ajipeal to God, if lies be not true, or that swear out of their frantic and bedlam madness. It would grieve and pro- voke a sober man to wrath, if one should swear to a notorious he, and avouch that that man would attest it for a truth ; and yet thus do men deal with the holy God. They tell their jestings, talcp, u THE LIFE AND DEATH OF MR. LADMAN. and lies, nn«l tlicn ewcar ly Goil that fliey are true. Now tliis kind of swearing was as common with young Badnian, as it was to cat when lie was nn luingered, or to go to bed when it was night. Altai. I have often mused in my mind, what it should be that should make men bo common in the use of the sin of swearing, since those that be wise, will believe them never the sooner for that. llVsr. It cannot be anything that is good, you may be sure; because the thing itself is abomin- able. 1. Therefore it must be from promptings Six causes of of the spirit of the devil within vain Bweuring. them. 2. Also it flows sometimes from hellish rage, when the tongue hath set on fire of hell even the whole course of nature. 3. But commonly swearing flows from that daring boldness that biddeth defiance to the law tliat forbids it. 4. Swearers think also that by their belching of their blasphemous oaths out of their black and polluted mouths, they show themselves the more valiant men. 5. And imagine also that by these outrageous kind of viUanies they shall conquer those that at such a time they have to do with, and make them believe their lies to be true. f). They also swear frequently to get gain therebj', and when they meet with fools they overcome them this way. But if I might give advice in this matter, no buyer should lay out one farthing with him that is a common swearer in his calling; espeei.nlly with such an oath-master that endea- vonrcth to swear away his commodity to another, and that would swear his chapman's money into Lis own pocket. Attcn. All these causes of swearing, so far as I can perceive, flow from the same root as do the oaths themselves — even from a hardened and desperate heart. But pray show me now how wicked cursing is to bo distinguished from this kind of swearing. Wise. Swearing, as I said, hath immediately to do with the name of God ; and it calls upon "him to be witness of the truth of what is said ; that is, if they that swear, swear by him. Some, indeed, swear by idols, as by the mass, by our lady, by saints, beasts, birds, and other creatures ; but the usual way of our profane ones in England, is to swear by God, Ciirist, faith, and the like ; but, however, or by whatever they swear, cursing is distinguished from swearing thus : — To curse, to Of cursing, curse profanely, it is to sentence whit it is. another or ourself, for, or to evil ; or to wish that some evil might happen to the person or thing under the curse, unjustly. It is to sentence for, or to evil, that is without a cause. Thus Shimoi cursed David : he sentenced him for and to evil unjustly, wiicn he said to him, " Come ont, come ont, thou bloody man, and t'.iou man of Belial. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned : and the Lord hath delivered the kingdom into the hand of Absalom thy son : and, behold, thou art taken in thy mischief, because thou art a bloody man." (2 Sam. xvi. 7, 8.) This David calls a grievous curse. " And, behold," saith he to Solomon his son, " thou hast with thee Shimei, a Benjamite, which cursed me with a grievous curse in the day when I went to Mahanaim." (1 Kings ii. 8.) But what was this curse ? \Miy, first, it was a wrong sentence past upon David. Shimei called him a bloody man, a man of Belial, when he was not ; secondly, he sentenced him to the evil that at present was upon him for being a bloody man (that is, against the house of Saul), when that present evil overtook David, for quite another thing. And we may thus apply it to the profane ones of our own times, who, in their rage and envy, have little else iu their mouths but a sentence against their neighbour for and to evil unjustly. How common is it with many, when they are but a little -^^.^ ^^^ offended with one, to cry, " Hang profane ones of him ! " •' Damn him ! " '' Eogue ! " °" '™^ '""«• This is both a sentencing of him for and to evil, and is in itself a grievous curse. 2. The other kind of cursing is to wish that some evil might happen to, and overtake this or that person or thing. And this kind of cursing Job counted a grievous sin. " I have not suffered," says he, " my mouth to sin, by wishing a curse to his soul ;" or consequently to body or estate. (Job xxxi. 30.) This, then, is a wicked cursing, to wish that evil might either befall another or our- selves. And this kind of cursing young Badman accustomed himself unto. 1. He would wish that evil might befall others ; he would Badman's way wish their necks broken, or that of cursing, their brains were out, or that the pox or the plague was upon them, and the like. All which is a devilish kind of cursing, and is become one of the common sins of our age. 2. He would also as often wish a curse to himself, saying, " Would I might be hanged, or burned, or that the devil might fetch me, if it be not so," or the like. We count the damn-me-blades to be great swearers, but when in their hellish fury thy say, " God damn me," " God perish me," or the like, they rather curse than swear; yea, curse themselves, and that with a wish that damnation might light upon themselves ; which wish and curse of theirs in a little time, they will see accomplished upon them, even in hell-tire, if thej' repent them not of their sins. Atlcn. But did this j'oung Badman accustom himself to such filthy kind of language? Wise. I think I may say that nothing was more frequent in his mouth, and that upon the least provocation. Yea, he was so versed in such kind of language, that neither father, nor mother, nor brother, nor sister, nor servant, b^j,,,^^ ^^^^^ no, nor the very cattle that his curse his father had, could escape these curses ^"'lier, &c. of his. I s.iy that even the brute beasts, when he drove them or rid upon them, if they pleased not THE LIFE AND DEATH OF MR. BADMAN. 15 liis liuinour, tliey must be sure to partake of his curse. He would wish their necljs brolcc, their legs broke, their guts out, or that the devil might fetch tliein, or the like ; and no marvel, for he that is so hardy to wish damnation, or other bad curses to himself, or dearest relations, would not stick to wish evil to the silly beast in his madness. Allen. Well, I see still that this Badman was a desperate villain. But pray, sir, since you have gone thus far. now show mo whence this^evil of cursing ariseth, and also what dishonour it bringeth to God ; for I easily discern that it doth bring damnation to the soul. Wise. This evil of cursing ariseth, in general, from the desperate wickedness of the heart, but particularly from, 1. Envy, which is, as I appre- Four causes of hend, the leading sin to witchcraft. swuiiriug. 2. It also ariseth from pride, which was the sin of the fallen angels. 3. It ariseth, too, from scorn and contempt of others. 4. But for a man to curse himself, must needs arise from desperate madness. The dishonour that it bring- eth to God, is this : — It takcth away from him his The dishonour authority, in whose power it is only it brinss to to blcss and to curse ; not to curse wickedly, as Mr. Badman, but justly, and righteously, giving, by his curse to those that are wicked, the due reward of their deeds. Besides, these wicked men, in their wicked cursing of their neighbour, &c., do even curse God himself in his handiwork. (James iii. 9.) Man is God's image ; and to curse wickedly the image of God, is to curse God himself. Therefore, as when men wickedly swear, they rend, and tear God's name, and make him, as much as in them lies, the avoucher and approver of all their wickedness ; so he that curseth and condemneth in this sort his neighbour, or that wisheth him evil, curseth, con- denmcth, and wisheth evil to the image of God, and, consequently, judgeth and condemneth God himself. Suppose that a man should say with his mouth, I wish that the king's picture was burned, would not this man's so saying render him as an enemy to the person of the king ? Even so it is with tliom that, by cursing, wish evil to their neighbour, or to themselves — they contemn the image, even the image, of God himself. Alkn. But do you think that the men that do thus, do think that they do so vilely, so abomin- ably ? ^\'ise. The question is not what men do believe concerning their sin, but what God's word says of it. If God's word says that swearing and cursing are sins, though men should count them for virtues, (heir reward will be a reward for sin, to wit, the damnation of the soul. To curse another, and to „ . , swear vainlv and falsely, arc sins Swparing ana . , ;. , ,. cursing are sins agauist the light of nature. 1. io against the light curse is SO, because whoso curseth of nature. ' another, knows, that at the same time he would not be so served himself. 2. 'J'o Examples of God's au^cer against them that swear and curse. swear, also, is a sin against the same law ; for nature will toll me, that I should not lie, and, therefore, much less swear, to confirm it. Yea, the heathens have looked upon swearing to be a solemn ordinance of God, and, therefore, not to be lightly or vainly used by men, though to confirm a matter of truth. (Gen. xxxi. 43 — 55.) Aiten. But I wonder, since cursing and swear- ing are such evils in the eyes of God, that he doth not make some examples to others, for their committing such wickedness. Wise. Alas 1 so he has, a thousand times twice told, as may be easily gathered by any observing people in every age and country. I could pre- sent you with several myself; but waving the abundance that might be mentioned, I will here present you with two : one was that dreadful judgment of God upon one N — P — at^Yimbledou in Surrey; who, after a horrible fit of swearing at and cursing of some persons that did not please him, suddenly fell sick, and in little time died raving, cursing, and swearing. But above all, take that dreadful story of Dorothy Mately, an inhaljitant of Ashover, in the county of Derby. This Dorothy Mately, ^ saith the relater, was noted by the people of the town to be a great swearer, and curser, and liar, and thief, just like Mr. Badman. And the labour that she did usually follow, was to wash the rubbish that came forth of the lead mines, and there to get sparks of lead ore ; and her usual way of asserting of things, was with these kind of imprecations : I would I might sink into the earth if it be not so ; or, I would God would make the earth open and swallow me up. Now upon the 23rd of March, ICGO, this Dorothy was washing of ore upon the top of a steep hill, about a quarter of a mile from Ashover, and was there taxed by a lad for taking of two single pence out of his pocket, for he had laid his breeches by, and was at work in his drawers ; but she violently denied it ; wishing, that the ground might swallow her up if she had them : she also used the same wicked words on several other occasions that daj'. Now one George Hodgkinson, of Ashover, a man of good report there, came accidentally by where this Dorothy was, and stood still awhile to talk with her, as she was washing her ore ; there stood also a little child by her tub side, and another a distance from her, calling aloud to her to come away ; wherefore the said George took the girl by the hand to lead her aw.iy to her that called her. But behold, they had not gone above ten yards from Dorothy, but they heard her crying out for help ; so, looking back, he saw the woman, and her tnh and sieve, twisting round, and sinking into the ground. Then said the man, " Pray to God to pardon thy sin, for thou are never to be seen alive any longer." So she and her tub twirled round and round, till they sunk about three yards into the earth, and then for a while stayed. Then she THE LIFE AND DEATU OF MR. BADMAN. IG cnllod for lielp again ; thinking, as she said, she shouhl stny there. Now the man, though greatly aninzed, did begin to think wliich way to help her ; but iuinicdiatdy a great stone which appeared in the earth, fell upon her head, and broke her skull, and then the earth fell in ujion her and covered her. She was afterwards digged up, and found about four yards within ground, with the boy's two single pence in her pocket, but her tub and sieve could not be found. Allen. You bring to my mind a sad story, the which I will relate unto you. The thing is this : About a bow-shot from where I «r once dwelt, there was a blind ale house, and the man that kept it had a son wliose name was Edward. This Edward was, as it were, a half fool, both in his words and manner of be- haviour. To this blind ale-house certain jovial companions would once or twice a week come, and this Ned, for so they called him, his father would entertain his guests withal — to wit, by calling for him to make them sport by his foolish words and gestures. So when these boon blades came to this man's house, the father would call for Ned. Ned tlierefore would come forth ; and the villain w\as devilishly addicted to cursing, yea, to cursing his father and mother, and any one else that did cross him. And because, though he was an half fool, he saw that his practice was pleasing, he would do it with the more audaciousness. Well, when these brave fellows did come at their times to this tippling-house, as they call it. to fuddle and make merry, then must Ned be called out ; and because his father was best acquainted with Ned, and best knew how to provoke him, therefore he would usually ask him such questions, or command him such business, as would be sure to provoke him indeed. Then would he, after his foolish manner, curse his father most bitterly, at which the old man would laugh, and so would the rest of the guests, as at that which ple.i.sed them best, still continuing to ask, that Ned still might be provoked to curse, that they might still be provoked to laugh. This was the mirth with which the old man did use to entertain his guests. The curses wherew ith this Ned did use to curse his father, and at which the old man would laugh, were these, and such like — the devil take you, the devil fetch you ; he would also wish him plagues and destructions many. \Vell, so it came to pass, through the righteous judgment of God, that Ned's wishes and curses were in a little time fultilled upon his father ; for not many months p.isscd between them after this manner, but the devil did indeed take him, possess him, and also in few days carried him out of this world liy death ; I say, Satan did take him and ]>osse8s him ; I mean, so it was judged by those that knew him, and had to do with him in that his lamentable condition. He could feel him like a live thing go up and down in his body ; but when tormenting time was come, as he had often tormenting fits, then ho would lie like an hard bump in the soft place of his chest, I mean I saw it so, and so would rent and tear him, and make him roar till he died away. I told you before, that I was an ear and eye-witness of what I here say ; and so I was. I have heard Ned in his roguery, cursing his father, and his father laughing thereat most heartily ; still provoking of Ned to curse, that his mirth might be increased. I saw his father also, when he was possessed, I saw him in one of his fits, and saw his flesh, as it was thought, by the devil, gathered up on an heap, about the bigness of half an egg, to the untitterablo torment and affliction of the old man. There was also one Freeman, who was more than an ordinary doctor, sent for, to cast out this devil ; and I was there when he attemjjted to do it; the manner thereof was this: — They had the possessed into an out-room, and laid him on his belly upon a form, with his head hanging over the form's end ; then they bound him down thereto ; which done, they set a pan of coals under his mouth, and put something therein which made a great smoke, by this means, as it was said, to fetch out the devil. There there- fore they kept the man till he was almost smothered in the smoke, but no devil came out of him ; at which Freeman was somewhat abashed, the man greatly afflicted, and I made to go away wonder- ing and fearing. In a little time, therefore, that which possessed the man, carried him out of the world, according to the cursed wishes of his sou. And this was the end of this hellish mirth. Wise. These were all sad judgments. Altai. These were dreadful judgments indeed. Wise. Ay, and they look like the threatening of that text, though chiefly it concerned Judas, " As he loved cursing, so let it come unto him ; as he delighted not in blessing, so let it be far from him. As he clothed himself with cursing like as with a garment, so let it come into his bowels like water, and like oil into his bones." (Ps. cix. 17, 18.) Allen. It is a fearful thing for a youth to be trained up in a way of cursing and swearing. Wise. Trained up in them 1 that I cannot say Mr. Badman was, for his father hath ofttimes in my hearing bewailed the badness of his children, and of this naughty boy in particular. I believe that the wickedness of his children made him, in the thoughts of it, go many a night with heavy heart to bed, and with as heavy a one to rise in the morning.. But all was one to his graceless son, neither wholesome counsel, nor fatherly sorrow", would make him mend his manners. There are some indeed that do train np their , . 'A grievous children to swear, curse, he, and thing to bring steal, and great is the misery of such up cliikln-u , ,, , . . , ', . . wickedly, poor children whose hard hap it is to be ushered into the world by, and to be under the tuition too, of such ungodly parents. It had been better for such parents, had they not begat them, and better for such children had they not been born. O I methinks for a father or mother to train up a child in that very way that leadeth to THE LIFE AND DEATH OF ME. BAD:\rAN. 17 licll and damnation, what tiling so hnrrible ! But Mr. BaJuiau was not by Lis parents so brought lip. Allen. But metliinks, since this young Badman would not be ruled at home, his father should have tried what good could have been done of him abroad, by p\itting him out to some man of his acquaintance, that he knew to be able to command liim, and to put him prett}' hard to some employ : 60 should he, at least have been prevented j;f time to do those wickednesses that could not be done without time to do them in. Wise. Alas, his father did so ; he put him out „ , . betimes to one of his own acnnaint- Badmiin put , r i ■ i, i to be an ance, and entreated or hmi all love, apprentice. j],jjt j^g „.Qyj^| ^^].^ ^^j.^ pf j^jg g^^^ and keep him from extravagant ways. His trade also was honest and commodious ; he had besides a full employ therein, so that this young Badman had no vacant seasons, nor idle hours yielded him by his calling, therein to take opportunities to do badly : but all was one to him, as he had begun to be vile in his father's house, even so he continued to be when he was in the house of his master. Alien. I have known some children, who, though they have been very bad at homo, yet have altered much when they have been put out abroad ; especially when they have follen into a family, where the governors thereof have made conscience of maintaining of the worship and service of God therein ; but perhaps that might be wanting in Mr. Badman's master's house. Wise. Indeed some children do greatly mend, when put under other men's roofs ; but, as I said, this naughty boy did not so ; nor did his badness continue, because he w'anted a master that both could and did correct it ; for his master was a very His master's good man, a very devout person ; quulificutiona. Qng that frequented the best soul- means, that set up the worship of God in his family, and also that walked himself thereafter, lie was also a man very meek and merciful, one that did never over-drive young Badman in busi- ness, nor that kept him at it at unseasonable hours. Allen. Say you so '. This is rare. I, for my part, can see but few that can parallel, in these tilings, with Mr. Badman's master. Wise. Nor I neither ; yet Mr. Badman had such an A b:id master one ; for, for the most part, masters a bud thing, ^^q now-a-days such as mind no- thing but their worldly concerns, and if apprentices do but answer their commands therein, soul and religion may go whither they will. Yea, I much fear, that there have been many towardly lads put out by their parents to such masters, that have quite undone them as to the next world. Allen. The more is the pity. But pray, now you have touched upon this suliject, show mo how many ways a master may be the ruin of his poor a]ipreutice. Wise. Nay, I cannot tell you of all the ways, yet some of tlicni I will mention. Suppose, then, VOL. IV. that a towardly lad be put to he an apprentice with one that is reputed to be a godly man, yet that lad ma}' be ruined many ways ; that is, if his master be not circumspect in all things that respect both God and man, and that before his apprentice. 1. If he be not moderate in the use ^ n,,^;^, ^^y of his apprentice ; if he drives him ruin his ap- beyond his strength ; if he holds Pf^n'i'e- him to work at unseasonable hours ; if he will not allow him convenient time to read the won!, to pray, &c. This is the way to destroy him ; that is, in those tender beginnings of good thoughts, and good beginnings about spiritual things. 2. If he suffers his house to be scattered with profane and wicked books, such as stir up to lust, to wantonness, such as teach idle, wanton, lascivious discourse, and such as have a tendency to provoke to profane drollery and jesting ; and lastly, such as tend to corrupt and pervert the doctrine of faith and holiness. All these things will eat as doth a canker, and will quickly spoil, in youth, &c., those good beginnings that may be putting forth them- selves in them. 3. If there be a mixture of servants, that is, if some very bad be in the same place, that's a way also to undo such tender lads ; for they that are bad and sordid servants will be often — and they have an opportunity, too, to be — distilHng and fomenting of their profane and wicked words ivnd tricks before them, and these will easily stick in the flesh and minds of youth, to the cor- rupting of them. 4. If the master have one guise for abroad, and another for home ; „, ., , , . ., , . ... , , . Children that IS, it his religion hangs bj' in are great his house as his cloak does, and he observeis of , , , . . 1,1 1 tneir elders. be seldom in it, except he be abroad; this, young beginners will take notice of, and stumble at. We say, hedges have eyes, and little pitchers have ears ; and indeed, children make a greater inspection into the lives of fathers, masters, &c., than orttimes tliej' are aware of : and therefore should masters be careful, else they may soon destroy good beginnings in their servants. 5. If the master be unconscionable in his dealing, and trades with Ij'ing words; or if bad commodities be avouched to be good, or if he seeks after un- reasonable gain, or the like ; his servant sees it, and it is enough to undo him. Eli's sons being bad before the congregation, made men despise the sacrifices of the Lord. (1 Sam. ii.) But these things by the by, only they may serve for a hint to masters to take heed that they take not apprentices to destroy their souls. But young Badman had none of these hindrances; his father ]iajm„n had took care, and provided well for him, all advantages as to this. He had a good master, '" " ^"^ ' he wanted not good books, nor good instruction, nor good sermons, nor good examples, no, nor good fellow servants neither ; but all would not do. Allen. 'Tis a wonder, that in such n family, amidst so many epiritu.al helps, nothing should take hold of his heart I What ! not good books^ 18 THE LIFE AND DEATH OF MR. BADMAN. nor good inBtructions, nor good sermons, nor good exiiuijiles, nor good fellow-servants, nor nothing do him good I Wise. You talk, he minded none of these things ; T, u nav. all these were abominable to He abomi- •" i i i ^i Dates good- him. 1. For good books, they new. might lie in his master's house till they rotted for him, he would not regard to look into them ; but contrariwise, would get aU the bad and abominable books that he could, as beastly romances, and books full of ribaldry, even such as immediately tended to set all fleshly lusts on fire. True, he durst not be known to have any of these to his master ; therefore would he never let them be seen by him, but would keep them in close places, and peruse them at such times as yielded him fit opportunities thereto. 2. For good in- structions, he liked that much as he liked good books ; his care was to hear but little thereof, and to forget what he heard as soon as it was spoken. Yea, I have heard some that knew him then, say. He despises that one might evidently discern by good counsel. ti,e show of his countenance and gestures, that good counsel was to him like little ease, even a continual torment to him ; nor did he ever count himself at liberty, but when farthest off of wholesome words. He would hate them that rebuked him, and count them his deadty enemies. 3. For good example, which was frequently set him by his master, both in religious and civil matters ; these young Badman would laugh at, and would also make a byword of them, when he came in place where he with safety could. 4. His master, indeed, would make him go with him to sermons, and that where he thought the best preachers were, but this ungodly young man, what shall I say, was, I think, a master of art in all mischief; he had these wicked ways to hinder himself of hearing, let the preacher thunder never so loud. (1.) His way was, when come into the How Badman I'''"^^ °'" liear'ng. to sit down in some used to be- Corner, and then to fall fast asleep. ''MSerLTns'.' (-) Or else to fix his adulterous eyes upon some beautiful object that was in the place, and so, all sermon-while, there- with be feeding his fleshly lusts. (3.) Or, if he could get near to some that he observed would fit his humour, he would lie whispering, giggling, and playing with them, till such time as sermon was done. Allen. Why, lie was grown to a prodigious height of wickedness. Wise. He was so, and that which aggravates all was, this was his practice as soon as he was come to his master ; he was as ready at all these things as if he had, before he came to his master, served an apprenticeship to learn them. Allen. There could not but be added, as you relate them, rebellion to his sin. Jlethinks it is as if he had said, I will not hear, I will not regard, I will not mind good, I will not mend, I will not turn, I will not be converted. JVise. You say true, and I know not to whom more fitly to compare him than to .^ that man who, when I myself re- The desperate buked him for his wickedness, in ^'s.,°w'lio' this great huff replied, " What once was my would the devil do for company, if »<""Pi»''i°°- it vcas not for such as I ?" Allen. Why, did you ever hear any man say so ? Wise. Yes, that I did ; and this young Badman was as like him as an egg is like an egg. Alas '. the Scripture makes mention of many that, by their actions, speak the same. " They say unto God, Depart from us, for we desire not the knowledge of thy ways." (Job xxi. 14.) Again, " They re- fused to hearken, and pulled away the shoulder, and stopped their ears ; yea, they made their hearts as an adamant-stone, lest they should hear the law, and the words which the Lord of hosts hath sent." (Zach. vii. 11, 12.) What are all these but such as Badman, and such as the young man but now mentioned ? That young man was my playfellow when I was solacing myself in my sins : I may make mention of him to my shame ; but he has a great many fellows. Allen. Young Badman was like him indeed, and he trod his steps, as if his wickedness had been his very copy ; I mean, as to his desperateness : for had he not been a desperate one, he would never have made you such a reply, when you was rebuking of him for his sin. But when did you give him such a rebuke ? Wise. A while after God had parted him and T, by calling of me, as I hope, by his grace, still leaving him in his sins ; and, so far as I could ever gather, as he lived, so he died, even as Mr. Badman did : but we will leave him, and return again to our discourse. Allen. Ha I poor obstinate sinners ! Do they think that God cannot be even with them ? Wise. I do not know what they think, but I know that God hath said, " That as he cried, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts." (Zecli. vii. 13.) Doubtless there is a time a-coming when Mr. Bad- man will cry for this. Allen. But I wonder that he should be so expert in wickedness so soon ! Alas, he was but a strip- ling ; I suppose he was, as )'et, not twenty. Wise. No, nor eighteen neither : but, as with Ishmael, and with the children that mocked the prophet, (Gen. xxi. 9, 10. 2 Kings ii. 23, 24,) the seeds of sin did put forth themselves betimes in him. Allen. Well, he was as wicked a young man as commonly one shall hear of. Wise. You will sav so, when you know all. Allen. All I think here is a great all ; but if there is more behind, pray let us hear it. IFisc. Why, then I will tell you, that he had B,idnian'8 not been with his master much aoquaiiitaiice. aijyyg g year and a hah, but he came acquainted with three young villains, who here THE LIFE AND DEATH OF MR. BADMAN. 19 sliall be nameless, that taught him to add to his sin much of like kind ; and he as aptly received their instructions. One of them was chiefly given to unelcanness, another to drunkenness, and the third to purloining, or stealing from his master. Atten. Alas ! poor wretch, he was bad enough before ; but these, I suppose, made him much wcirse. IVisc. That they made him worse yon may be sure of, for they taught him to be an arch,leasure in the same, shall return with violence upon their own pates. The Lord pronounced judgment against Baasha, as for all his evils in general, so for this in special, because he was " like the house of Jeroboam," and yet " killed liim." (1 Kings xvi. 7.) This is Mr. Badman's master's case ; he is like his man and yet he beats liim. He is like his man, and yet he rails at him for being bad. Alien. But why did not young Badman run away from this master, as he ran away from the other ? Jl isc. He did not. And if I be not mistaken, the reason why was this. There was godliness in the house of the first, and that young Badman could not endure. For fare, for lodging, for work, and time, ho had better, and more by this master's allowance, than ever he had by his last ; but all this would not content, because godliness was promoted there. He could not abide this praying, this read- ing of scriptures, and hearing and repeating of sermons ; he could not abide to be told of his transgressions in a sober and godly manner. Allen. There is a great deal in the manner of reproof; wicked men both can and cannot abide to hear their transgressions spoken against. ft'w. Tliere is a great deal of ditTerence indeed. Tills last master of Mr. Badman would tell Mr. Badman of his sins in Jlr. Badman's own dialect ; be would swear, and curse, and damn, when he told him of his sins, and this he could bear better than to be told of them after a godly sort. Be- sides, that last master would, when his passions and rage were over, laugh at and make merry with the sins of his servant Badman : and that would please young Badman well. Nothing offended Badman but blows, and those he had but few of now, because he was pretty well grown up. For the most part when his master did rage and swear, he would give him oath for oath, and curse for curse, at least secretly, let him go on as long as he would. Alien. This was hellish living. JJ'ise. 'Twas hellish living indeed : and a man might say, that with this master, By what voung Badman completed himself means Badman •' " f . came to be yet more and more in wickedness, completed in as well as in his trade ; for by that wickedness, he came out of his time, what with his own incli- nation to sin, what with his acquaintance with his three companions, and what with this last master, and the wickedness he saw in him, he became a sinner in grain. I think he had a bastard laid to his charge before he came out of his time. Allen. Well, but it seems he did live to come out of his time, but what did he then ? Wise. Why, he went home to his father, and he, like a loving and tender-hearted father, re- ceived him into his house. Allen. And how did he carry it there ? TVise. Why, the reason why he went home, was, for money to set up for himself; he stayed but a little at home, but that little while that he did stay, he refrained himself as well as jj^ refrains he could, and did not bo much dis- himself for cover himself to be base, for fear i"on«y- his father should take distaste, and so should re- fuse, or for a while forbear to give him money. Yet even then he would have his times, and com- panions, and the fill of his lusts with them, but he used to blind all with this, he was glad to see his old acquaintance, and they as glad to see him, and he could not in civility but accommodate them with a bottle or two of wine, or a dozen or two of drink. Allen. And did the old man give him money to set up with ? JVise. Yes, above two hundred pounds. Allen. Therein, I think, the old man was out. Had I been his father, I would have held him a little at staves-end, till I had had far better proof of his manners to be good ; for I perceive that his father did know what a naughty boy he had been, both by what be used to do at home, and because he changed a good master for a bad, &c. lie should not therefore have given him money so soon. What if he had pinched a little, and gone to journey-work for a time, that he might have known what a penny was by his earning of it ? Then, in all probability, he had known better how to have spent it: yea, and by that time, perhaps, have better considered with himself, how to have THE LIFE AND DEATH OP MR. BADMAN. 27 lived in the world. Ay, and who knows but he might have come to himself with the prodigal, and have aslced God and his father forgiveness for the villanies that he had committed against them. Wise. If liis father conld also have blessed this manner of dealing to him, and have made it effec- tual for the ends that yon have propounded, then I should have thought as you. But alas, alas, you talk as if you never knew, or had at this pre^nt _, ,^ ,. forgot wliat the bowels and compas- We are better . ° ^ at giving than sions ot a father are. \\ hy, did taking good y^^ jjof serve your own son so ? counst^l But 'tis evident enough that we are better at giving good counsel to others, than we are at taking good counsel ourselves. But, mine honest neighbour, suppose that Mr. Badman's father had done as you say, and by so doing had driven his son to ill courses, what had he bettered either himself or his son in so doing ? Attcii. That's true, but it doth not follow, that if tlie father had done as I said, the son would have done as you suppose. But if he had done as you have supposed, what had he done worse than what he hath done already ? Wise. He had done bad enough, that is true. But suppose his father had given him no money, and suppose that young Badman had taken a pet thereat, and in an anger had gone beyond sea, and his father had neither seen him nor heard of him more. Or suppose that of a mad and head- strong stomach he had gone to the highway for money, and so had brought himself to the gallows, and his father and family to great contempt, or if by so doing he had not brought himself to that end, yet he had added to all his wickedness such and such evils besides. And what comfort could his fatlier have had in this ? Besides, when his father liad done for him what he could, with desire to make him an honest man, he would then, whether his son had proved honest or no, have laid down his head with far more peace than if he had taken your counsel. Atlcii. Nay, I think I should not have been forward to have given advice in the ca\ise ; but truly you have given me such an account of his villanies, that the hearing thereof has made me angry with him. Wise. In an angry mood we may soon outshoot ourselves, but poor wretch as he is, he is gone to his place. But, as I said, when a good father liath done what ho can for a bad cliild, and tliat child shall prove never the better, he will lie down with far more peace than if through severity he had driven him to inconveniences. I remember that I have heard of a good woman, that had, as this old man, a bad and ungodly son, and she prayed A good mother, for him. Counselled him, and carried and a bud eon. jt motherly to him for several years together ; but still he remained bad. At last, ujiDU a time, after she had been at prayer, as she was wont, for his conversion, she conies to him, and thus, or to this effect, begins again to ad- monish him. " Son," said she, " thou hast been and art a wicked child, tliou hast cost me many a prayer and tear, and j'et thou remaiuest wicked. Well, I have done my duty, I have done what I can to save thee ; now I am satisfied that if I shall see thee damned at the day of judgment, I shall be so far off from being grieved fur thee, that I shall rejoice to hear the sentence of thy damna- tion at that day :" and it converted him. I tell you tliat if parents carry it lovingly towards their children, mixing their mercies with loving rebukes, and their loving rebukes with fatherly and mo- therly compassions, they are more likely to save their children, than by being churlish and severe towards them : but if they do not save them, if their mercy do them no good, yet it will greatly ease them at the day of death, to consider ; I have done by love as much as I could to save and de- liver my child from hell. Atten. Well, I yield. But pray let us return again to Mr. Badman. You say, that his father gave hiiu a piece of money that he might set up for himself. Wise. Yes, his father did give him a piece of money, and he did set up, and al- ^r. Badman most as soon set down again ; for eets up for he was not long set up, but by his ^i^^elf. ill managing of his matters at home, together with his extravagant expenses abroad, he was got so far in debt, and had so little in his shop to pay, that he was hard put to it to keep himself out of prison. But when his creditors understood that he was about to marry, and in a fair way to get a rich wife, they said among themselves, " We will not be hasty with him. If he gets a rich wife, he will pay us all." Atten. But how could he so quickly run out, for I perceive 'twas in little time, by what you say? Wise. 'Twas in little time indeed, I think he was not above two years and a half in doing of it. But the reason is apparent, for he ^he reason of being a wild young man, and now his running having the bridle loose before him, ""'• and being wholly subjected to his lusts and vices, he gave himself up to the way of his heart, and to the sight of his eye, forgetting that for all these things God would bring him to judgment ; and he that doth thus, you may be sure, shall not bo able long to stand on his legs. Besides, he had now an addition of new companions „ . , ^ New associates. — companions, you must think, most like himself in manners, and so sucli that cared not who sunk, if they themselves might swim. These would be often haunting of him, and of his shop too when he was absent. They would comiuonly egg him to the ale-house, but yet make him Jaek- pay-for-all ; they would also be borrowing money of him, but take no care to pay again, except it was with more of their company, whicli also ho liked very well ; and so liis poverty came like " one tiiat travelleth, and his want as an armed man." (Prov. vi. 11.) But all the while they 28 THE LIFE AND DEATH OF MR. BADMAJT. stndicJ his temper— he loved to be flattered, praiecd, and commended for wit, manhood, and personage ; and this was liiie stroking him over the face. Thus tliey colleagued with him, and vet got more and more into him, and so, like "horse-lceclies, they drew away that Utile that his fatlier h.id given him, and l)vought him quickly down, almost to dwell next door to the beggar. Alten. Then was the saying of the wise man fulfilled, " He that keepeth company with harlots, and a companion of fools, shall be destroyed." (Prov. xxix. 3 ; xii. 20.) If'ise. Ay, and that too, "A companion of riotous persons shameth his father," (Prov. xxviii. 7 ;) for ho, poor man, had both grief and shame, to see how his son (now at his own hand) behaved himself in the enjoyment of tiiose good things, in and under the lawful use of which he might have lived to God's glory, his own comfort, and credit among his neighbours. " But he that followeth after vain jiersons, shall have poverty enough." (Prov. xxviii. 19.) The way that he took, led him directly into this condition ; for who can expect other things of one that follows such courses. Besides, when he was in his shop, he could not abide to be doing ; he was naturally given to idleness. He loved to live high, but his hands refused to labour ; and what else can the end of such an one be but that which the wise man saith ? "The drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man W'ith rags." (Prov. xxiii. 21.) Atlen. But now, methinks, when he was brought thus low, he should have considered the hand of God that was gone out against him, and should have smote upon the brea.'-t, and have returned. Wise. Consideration, good consideration, was far His behaviour '""""^ '"'^' '"^ ""* ■''® ^'■^"'' •'"^'■' P''Oud under his now, as ever in all his life, and was atjcnjs. j^g jjj^^ij ^^^ ji^ j]jg pursuit of his sin, as when he was in the midst of his fulness ; only he went now like a tired jade, the devil had rid him almost off his logs. Atten. Well, but what did he do when all was almost gone ? IFise. Two things were now his play. 1. He bore all in hand by swearing, and cracking, and lying, that he was as well to pass as he was the first day he set up for himself, yea, that he had rather got than lost ; and he had at his beck some of his companions that would swear to confirm it as fast as he. Atlai. This was double wickedness, 'twas a sin to say it, and another to swear it. Wite. Tliat's true, but what evil is that that he will not do, that is left of God, as I believe Sir. fiadman was ? Atlcn. And what was the other thing ? JFite. Why, that which I hinted before, he was Badinan ia for for looking out for a rich wife : and , » ri'^l' wife- now I am come to some more of bis invented, devised, designed, and abominable roguery, such that will yet declare him to be a most desperate sinner. The tiling was this : a wife he wanted, or rather money ; for as for a woman, he could have whores enough at his whistle. But, as I said, he wanted money, and that must be got by a wife or no way ; nor could he so easily get a wife neither, except he became an artist at the way of dissembling ; nor would dissembling do among that people that could dissemble as well as he. But there dwelt a maid not far from him that was both godly and one that had a good portion, but how to get her, there lay all the craft. Well, he calls a council of some of his most trusty g^ (.^Hs i,ig and cunning companions, and breaks companions his mind to them ; to wit, that he °|^ advise had a mind to marry ; and he also him how to told them to whom : but, said he, ^"^ ^^'■ how shall I accomplish my end, she is religions, and I am not ? Then one of them made reply, saying, " Since she is religious, you must pretend to be so likewise, and that for some time before you go to her. Hark thcrefure whither she goes daily to hear, and do you go thither also ; but there j'ou must be sure to behave j"o\irself soberly, and make as if you liked the word wonderful well ; stand also wdiere she may see you, and when you come home, be sure that you walk the street very soberh', and go within sight of her; this done for awhile, then go to her, and first talk of how sorry you are for your sins, and show great love to the religion that she is of, still speaking well of her preachers, and of her godly acquaintance, bewailing your hard hap, that it was not your lot to be ac- quainted with her and her fellow professors sooner; and this is the way to get her. Also you must write down sermons, talk of Scriptures, and protest that you came a-wooing to her only because she is godly, and because you should count it your greatest happiness if you might but have such a one. As for her money, slight it, it will be never the further off, that's the way to come soonest at it, for she will be jealous at first that you come for her money; you know what she has, but make not a word about it. Do this, and you shall see if you do not entangle the lass." Thus was the snare laid for this poor honest maid, and she was quickly catched in his pit. Atten. Why, did he take this counsel ? TJ'ise. Did he I yes, and after awhile, went as boldly to her, and that under a vizard of rehgion, as if he had been for honesty and godliness, one of the most sincere and upright-hearted in England. He observed all his points, and followed the advice of his counsellors, and quickly obtained her, too ; for natural parts he had, he was tall, and fair, and had plain, but very good clothes on his back ; and his religion was the more easily attained, for he h.ad seen something in the house of his father, and first master, and so could the more readily put himself into the form and show thereof. So he appointed his day, and went to her, as that he might easily do, for she had neither father nor THE LIFE AND DEATH OF MR. BADMAN. 29 mother to oppose. Well, wlicn he was come, and •n , , had given her a civil coniiiliment, Badman 8 " i i i coiiiplimiMit — to let her iinder.stand why he was his l.vi"? come, then he beay 31 THE LIFE AND DEATH OF MR. BADMAN. dearly fur tluir so iluiiig; the whicli if he iliil, he know it would vex every vein of her tender heart. Altcn. But do you think 5Ir. Badman would have been so hase ? Wise. Truly he had malice and enmity enough in his heart to do it, only he was a tradesman ; also he knew that he mu.st live hy his neighbours, nnd so he had that little wit in his anger, that he refrained himself, and did it not. But, as I said, lie had malice and envy enough in his heart to have made him to do it, only he thought it would worst him in his trade : yet tliese three things he would he doing. 1. Ho would be putting of others on to molest and abuse her friends. 2. He would be glad when he heard that any mischief befell them. 3. And would laugh at her, when he saw her troubled for thera. And now I have told yon Mr. Badman's way as to this. Alien. But was he not afraid of the judgments of God, that did fly about at that time ? Wi'se. He regarded not the judgment nor mercy of God, for had he at all done that, he could not have done as he did. But what judgments do you mean ? Altcn. Such judgments that if Mr. Badman himself had taken but sober notice of, they might have made him hung down his ears. Ji^isc. Why, have you heard of any such per- sons that the judgments of God have overtaken ? Allen. Yes, and so, I believe, have you too, though you make so strange about it. Il'ise. I have so indeed, to my astonishment and wonder. Allen. Pray therefore, if you please, tell me what it is, as to this, that you know; and then, perhaps, I may also say something to you of the same. Wise. In our town there was one W. S., a man ^^ of a very wicked life ; and he, when there seemed to be countenance given to it, would needs turn informer. VCeW, so he did, and was as diligent in his business as most of them could be ; he would watch of nights, climb trees, and range the woods of days, if possible, to find out the mooters, for then they were forced to meet in the fields ; yen, he would curse them bitterly, and swear most fearfully what he would do to them when he found them. AVell, after he had gone on like a bedlam in his course awhile, and liad done some mischiefs to the people, he was stricken by the hand of C!od, and that in this manner. 1. Although he had his tongue naturally at will, now lie was taken with a faultering in his Bpeceh, and could not for weeks together speak otherwise than just like a man that was drunk. 2. Then he was taken with a drawling, or slabber- ing at his mouth, which slal)ber sometimes would hang at his mouth well nigh half w.ay down to the ground. 3. Then he had such a weakness in the back sinews of his neck, (hat ofttimes he could not look up before him, unless he clapped his hand h.ird upon his forehead, and hold up his head that way, by strength of hand. 4. After this his speech went quite away, and he could speak no more than a swine or a boar. Therefore, like one of them, he would gruntle and make an ugly noise, according as he was offended or pleased, or would have anything done, &c. In this posture he continued for the space of half a year, or there- abouts, all the wliile otherwise well, and could go about his business, save once that he had a fall from the bell as it hangs in our steeple, which it was a wonder it did not kill him. But after that he also walked about, until God had made a sufficient spectacle of his judgment for his sin, and then on a sudden he was stricken, and died miserably. And so there was an end of him and his doings. I'll tell you of another. About four miles from St. Neots, there was a _^ gentleman had a man, and he would needs be an informer, and a lusty young man Be was. Well, an informer he was, and did much distress some people, and had jierfected his in- formations so effectually against some, that there was nothing further to do, but for the constables to make distress on the people, that he might have the money or goods ; and as I heard, he hastened them much to do it. Now while he was in the heat of his work, as he stood one day by the fire- side, he had, it should seem, a mind to a sop in the pan, for the spit was then at the fire, so he went to make one ; but behold, a dog — some say his own favourite dog — took distaste at something, and immediately bit his master by the leg ; the which bite, notwithstanding all the means that was used to cure him, turned, as was said, to a gangrene. However, that \vouud was his death, and that a dreadful one too : for my relator said, that he lay in such a condition by this bite, at the beginning, till his flesh rotted from off him before he went out of the world. But ^\hat need I instance in particular persons ; when the judg- ment of God against this kind of people was made manifest, I think I m.iy say, if not in all, yet in most of the counties in England whore such poor creatures were. But I would, if it had been the will of God, that neither I nor anybody else, could tell you more of these stories : true stories, that are neither lie nor romance. Allen. Well, I also heard of both those myself, and of more too, as remarkable in their kind as these, if I had any list to tell them ; but let us leave those that are behind to others, or to the coming of Christ, who then will justify or condemn them, as the merit of their work shall require ; or if they repented, and found mercy, I shall be glad when I know it, for I wish not a curse to the soul of mine enemy. Jl'ise. There can be no pleasure in the tolling of such stories, tliotigh to hear of them may do us a jileasure. They may put us in mind that there is a God that judgoth in the earth, and that doth not always foi-get nor defer to hear the cry of the THE LIFE AND DEATH OF MR. BADMAN. 35 Mr. Badman. dcbtitute : tlicy also carry along with thorn both caution and counsel to those that are the survivors of such. Let us tremble at the judgments of God, and be afraid of sinning against him, and it shall be our protection. It shall go well with them that fear God, that fear before him. Alien. Well, sir, as you have intimated, so I think we have in this place spoken enough about/ these kind of men ; if yon please, let us return again to Mr. Badman himself, if you have any more to say of him. Wise. More I we have yet scarce thoroughly begun with anything that we have said. All the particulars are in themselves so full of badness, that wo have rather only looked in them, than indeed said anything to them : but we will pass them, and proceed. You have heard of the sins of his youth, of his apprenticeship, and how he set up, and married, and what a life he hath led his wife ; and now I will tell you some more of bis pranks. lie had the very knack of knavery ; New discourse ^''"^ ''^) '''^ ^ ^^^''^ before, been bound of to serve an apprenticeship to all these things, he could not have been more cunning, he could not have been more artificial at it. Atten. Nor perhaps so artificially neither. For as none can teach goodness like to God himself, so concerning sin and knavery, none can teach a man it like the devil, to whom, as I perceive, Mr. Badman went to school from his childhood to the end of his life. But pray, sir, make a beginning. Wise. Well, 80 I will. You may remember that I told you what a condition he was in for money before he did marry, and how he got a rich wife, with whoso money he paid his debts. Now when he had paid his debts, he having some money left, he sets up again as briskly as ever, keeps a great shop, drives a great trade, and runs again a great way into debt ; but now not into the debt of one or two, but into the debt of many, so that at last he came to owe some thousands of pounds ; and thus he went on for a long time. Mr. Badman ■'^"'^ ^'^ pursue his ends the better, plays a new he began now to study to please all ^'^^ ■ men, and to suit himself to any company ; he could now be as they, say as they, that is, if he listed; and then he would list, when he perceived that by so doing, he might either make them his customers or creditors for his com- modities. If he dealt with honest men, as with 8ome honest men he did, then he would be as they, talk as they, seem to be sober as they, talk of justice and religion as they, and against de- bauchery as they ; yea, and would, too, seem to show a di.slike of them that said, did, or were otherwise than honest. Again, when he did ligiit among those that were bad, then he would be as they, but yet more close and cautiously, except he was sure of his company. Then he would carry it openly, be as they ; say, danm them and sink them, as they. If they railed on good men, so could he ; if they railed on religion, so could he ; if they talked beastly, vainly, idly, so would he ; if they were for drinking, swearing, whoring, or any the like villanies, so was he. Mr. Budman's This was now the path that he trod perfections, in, and could do all artificially as any man alive. And now he thought himself a perfect man, he thought he was always a boy till now. ^Yhat think you now of Mr. Badman ? Atten. Think I why, I think he was an atheist ; for no man but an atheist can do this. I say, it cannot be but that the man that is such as this Mr. Badman, must be a rank and stinking atheist ; for he that believes that there is cither God or devil, heaven or hell, or death, and judgment after, cannot do as IMr. Badman did : I mean, if he could do these things without reluctancy and check of conscience ; yea, if he bad not sorrow and remorse for such abominable sins as these. Wise. Nay, he was so far off from reluctances and remorse of conscience for these things, that he counted them the excellency of his attainments, the quintessence of his wit, his rare and singular virtues, such as but few besides himself could be the masters of. Therefore, as for those that made boggle and stop at things, that could not in conscience, and for fear of death and judgment, do such things as he, he would call them fools, and noddies, and charge them for being frighted with the talk of unseen bugbears ; and would encourage them, if they would be men indeed, to labour after the attainment of this his exceUeut art. lie would oftentimes please himself with the thoughts of what he could do in this matter, saying within himself, " I can be religious, and irreli- gious, I can be anything, or nothing ; I can swear, and speak against swearing ; I can lie, and speak against lying ; I can drink, wench, be unclean, and defraud, and not be Badman' troubled for it. Now I enjoy myself, «an;e to enjoy , . . . himself, and am master oi mine own ways, and not they of me. This I have attained ■with much study, great care, and more pains." But this bis tidk should be only with himself, to his wife, who be knew durst not divulge it ; or among his intimates, to whom he knew ho might say any- thing. Allen. Did I call him before an atheist? I may call him now a devil, or a man possessed with one, if not with many. I think that there cannot be found in every corner such an one as this. True, it is said of King Ahaz, that he sinned more and more ; and of Ahab, that he sold himself to work wickedness ; and of the men of Sodom, that they were sinners exceedingly before the Lord. Wise. An atheist he was no doubt, if there be euch a thing as an atheist in the win'ld ; but for all his brags of perfection, and security in his wickedness, I believe that at times God did let down fire from heaven into his conscience. True, I believe he would quickly put it out again, and grow more desperate and wicked afterward, but D 2 86 HUE LIFE AND DEATU OF MR. BADMAN. this ftlso turnoil to Lis destruction, as afterward you may hear. But I am not of your mind, to tliink that there are but few such in the world ; except you mean as to the degree of wickedness unto which ho had attained. For otherwise, no doubt, there is ahundaucc of such as he ; men of abifnduliTe the same mind, of the same prin- likc Jlr. cijilcs, and of tlie same conscience " '"''°' too, to put tiiom into practice. Yea, I believe that there are many that are endeavour- ing to attain to the same pitch of wickedness, and all them are such as he, in the judgment of the law, nor will their want of hellish wit to attain thereto, excuse them at the day of judgment. You know that in all science some are more arch than some ; and so it is in the art as well as in the practice of wickedness ; some are two-fold, and some seven -fold more the children of hell than others (and yet all the children of hell) else they woukl all be masters, and none scholars in the school of wickedness. But there must bo masters, and there must be learners ; Mr. Badnian was a master in this art, and therefore it follows that he must be an arch and chief one in that mystery. Atten. You arc in the right, for I perceive that Bome men, though they desire it, cannot be bo arch in the practice thereof as others, but are, as I suppose they call them, fools and dunces to the rest, their heads and capacities will not serve them to act and do so wickedly. But Mr. Badman wanted not a wicked head to contrive, as well as a wicked heart to do his wickedness. fVisc. True, but yet I say such men shall at the day of judgment, be judged, not only for what they are, but also for what they would be. For if the thought of foolishness is sin, doubtless the desire of foolishness is more sin : and if the desire be more, the endeavour after it must needs be more and more. (Ps. xxiv. 9.) He then that is not an artificial atheist and transgressor, yet if he desires to be so, if he endeavoureth to be so, he shall be judged and condemned to hell for such an one. For the law judgeth men, as I said, accord- ing to what they would be. He that " looketh upon a woman to lust after her, hath committed adultery with her already in his heart." (Matt. V. 28.) By the same rule, he that would steal, doth steal; he that would cheat, doth cheat ; he that would Bwear, doth swear ; and he that would commit adultery, doth do so. For God judgeth men according to the working of their minds, and fiiilh, " As he thinketh, so is he." (Prov. xxiii. 7.) That is, so is ho in his heart, in his intentions, in his desires, in his endeavours ; and God's law, I say, lays hold of the desires, intentions, and endeavours, even as it lays hold of the act of wickedness itself. (Matt. v. Rom. vii. 7.) A man then that desires to be as bad as Mr. Badman and desires to be so wicked have many in their LcarU— thougli he never attains to that proficiency in wickedness as h<^, shall yet be judged for as bad a man as he, because it was in his desires to be such a wicked one. Alien. But this height of wickedness in Mr. Badman, will not yet out of my mind. This hard, desperate, or, what shall I call it, diabolical frame of heart, was in him a foundation, a groundwork to all acts and deeds that were evil. Wise. The heart, and the desperate wickedness of it, is the foundation and groundwork of all. Atheism, professed and practical, spring both out of the heart, yea and all manner of ^ ^^^j ^^.^^.^ evils besides. For they be not bad makes a bad deeds that make a bad man, but he ™™" is already a bad man that doth bad deeds. A man must be wicked before he can do wickedness. " Wickedness proceedeth from the wicked." (1 Sam. xxiv. 13.) It is an evil tree that bears evil fruit. Men gather no grapes of thorns ; the heart therefore must be evil, before the man can do evil, and good before the man doth good. (Matt, vii. 16—18.) Atten. Now I see the reason why Mr. Badman was so base as to get a wife by dissimulation, and to abuse her so like a villain when he had got her ; it was because he was before, by a wicted heart, prepared to act wickedness. TlYse. You may be sure of it, " For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetous- ness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, j^ride, foolishness : all these evil things come from within, and defile a man." (Mark vii. 21-^23.) And a man, as his naughty mind inclines him, makes use of these, or any of these, to gratify his lust, to promote his designs, to revenge his malice, to enrich, or to wallow himself in the foolish pleasures and pastimes of this life. And all these did Jlr. Badman do, even to the utmost, if either opportunitj', or purse, or perfidiousuess, would help him to the obtaining of his purpose. Allen, Purse ! why he could not but have a purse to do almost what he would, having married a wife with so much money. Wise. Hold you there ; some of Mr. Badman's sins were costly, as his drinking, and whoring, and keeping other bad company ; though he was a man that had ways too many to get money, as well as ways too many to spend it. Allen. Had he then such a good trade, for all he was such a bad man ? Or, was his calling so gainful to him, as always to keep his purse's belly full, though he was himself a great spender? llVse. No, it was not his trade that did it, though he had a pretty trade too. He had another way to get money, and that by hatfuls and pocketfuls at a time. Allen. Why I trow he was no highwayman, was he ? Wise. I will be sparing in my speech as to that; though some have muttered as if he could THE LIFE AND DEATH OF MR. EADMAN. 37 ride out now and then, about nobody but himself knew what, over night, and come home all dirty and weary next morning. But that is not the thing I aim at. Allen. Pray let me hnow it, if you think it convenient that I should. Wise. I will tell you: it was this, — he had, an art to break, and get hatfula of money by breaking. Allen. But what do you moan by IMr. Badraan's Mr. Sadman breaking ? You speak mystically, bad an art to Jq VOU not ? break, and to i,^. „ _ i -i • i get money Wtse. JNo, no, 1 speak plamly. that way. Qr, if you will have it in plainer language, it is this : — When Mr. Badman had swaggered and whored away most of lua wife's portion, he began to feel that he could not much longer stand upon his legs in this course of life, and keep up his trade and repute, such as lie had, in the world, but by the new engine of breaking. Wherefore, upon a time, he gives a great and sudden rush into several men's debts, to the value of about four or five thousand pounds, driving at the same time a very great trade, by selling many things for less than they cost him, to get his custom, therewith to bhnd his creditors' eyes. His creditors, there- fore, seeing that he had a great employ, and dreaming that it must needs at length turn to a very good account to them, trusted him freely without mistrust, and so did others too, to the value of what was mentioned before. Well, when Jlr. Badman had well feathered his nest with other men's goods and money, after a little time he breaks. And by and by it is noised abroad that Mr. Badman had shut up shop, was gone, and could trade no longer. Now, by that time his breaking had come to his creditors' ears, he had by craft and knavery made so sure of what he had, that his creditors could not touch a pennj'. Well, when he had done, he sends his mournful, sugared letters to his creditors, to let them understand what had happened unto him, and desired them not to be severe with him, for he bore towards all men an honest mind, and would pay so far as ho was able. Now, he sends his letters by a man confederate with him, who could make both the worst and best of Mr. Bad- man's case — the best for Mr. Badman, and the worst for his creditors. So when he comes to them, ho both bemoans them and condoles Mr. Badman's condition, tolling them that, without a speedy bringing of things to a conclusion, Mr. Badman would bo able to make them no satisfac- tion ; but at present ho both could and would, and that to the utmost of his power, and to that end, he desired that they would come over to him. Well, his creditors appoint him a time, and come over; and he, meanwhile, authorizes another to treat with them, but will not be seen himself, un- less it was on a Sunday, lest they should snap him with a writ. So his deputed friend treats with He breaks. them about their concern with Mr. Badman, first telling them of the great care that IMr. Badman took to satisfy them and all men for whatsoever he owed, as far as in him lay, and how little he thought a while since to be in this low condition. Ho pleaded also the greatness of his charge, the greatness of taxes, the badness of the times, and the great losses that he had by many of his cus- tomers ; some of which died in his debt, others were run away, and for many that were alive, he never expected a farthing from them. Yet nevertheless he would show himself an honest man, and would pay as far as he was able ; and if they were willing to come to terms, he would make a composition with them, for y^ . „ ^ , he was not able to pay them all. man pro- The creditors asked what he would P°""'5« '" ^'^^ T 1 TT !.• creditors, give ^ It was replied, Hait-a-crown in the pound. At this they began to huff, and he to renew his complaint and entreaty ; but the cre- ditors would not hear, and so for that time their meeting without success broke up. But after his creditors were in cool blood, and admitting of second thoughts, and fearing lest delays should make them lose all, they admit of a second debate, come together again, and by many words and groat ado, they obtained five shillings in the pound. So the money was produced, re- jj^ Badman leases and discharges drawn, signed, gains by and sealed, books crossed, and all breaking, things confirmed ; and then Jlr. Badman can put his head out of doors again, and bo a better man than when he shut up shop, by several thousands of pounds. Alkn. And did he do thus indeed ? Wise. Yes, once and again. I think he broke twice or thrice. Allen. And did he do it before ho had need to doit? TFise. Need ! \Miat do you mean by need ? There is no need at any time for a man to play the knave. Ho did it of a wicked mind, to de- fraud and beguile his creditors : he There is no had wherewithal of his father, and plea for his also by his wife, to have lived upon, '''"^^^ ^'" with lawful labour, like an honest man. He had also, when he made this wicked break, though he had been a profuse and prodigal spender, to have paid his creditors their own to a farthing. But had he done so, he had not done like himself, like Mr. Badman ; had he, I say, dealt like an honest man, he had then gone out of Mr. Badman's road. He did it therefore of a dishonest mind, and to a wicked end ; to wit, that he might have where- withal, howsoever unlawfully gotten, to follow liis cups and queans, and to live in the swing of his lusts, even as he did before. Allen, ^^'hy this was a mere cheat. JFisc. It was a cheat indeed. This way of breaking is nothing else but a more neat way of thieving, of picking of pockets, of breaking ojien of shops, and of taking from men what one lias 33 THE LIFE AND DEATH OF MR. BADMAN. nothing to do with. But though it seems easy, it is hard to lenrn ; no man that has conscience to God or man, can ever be his crafts-master in this hellish art. Allen. Oh, sir! What a wicked man was this! ^\'^se. A wicked man indeed. l!y this art he could tell how to make men send their goods to his shop, and then be glad to take a penny for that which he had promised, before he came thither, to give them a groat ; I say, he could make them glad to take a crown for a pound's wortli, and a thousand for that for which he had promised before to give them four thousand pounds. Altcn. This argueth that Mr. Badman had hut little conscience. Wise. This argued that Mr. Badman had no conscience at all ; for conscience, the least spark of a good conscience, cannot endure this. Allen. Before we go any further in Mr. Bad- man's matters, let me desire you, if you please, to give me an answer to these two questions : — 1. ^Yhat do you find in the word of God against such a practice as this of Mr. Badman's is ? 2. What would you have a man to do that is in his creditor's debt, and can neither pay him what he owes him, nor go on in a trade any longer ? JVise. I will answer you as well as I can. And first, to the first of your questions ; to wit, What I find in the word of God against such a practice, as this of Mr. Badman's is. The word of God doth forbid this wickedness ; and to make it the more odious in our eyes, it joins it with theft and robbery. "Thou shalt not," 'says God, " defraud thy neighbour, neither rob him." (Lev. xix. 13.) Thou shalt not defraud, that is, deceive or be- guile. Now thus to break, is to defraud, deceive and beguile ; which is, as you see, forbidden by the God of heaven : " Thou shalt not defraud thy neighbour, neither rob him." It is a kind of theft and robbery, thus to defraud and beguile. It is a vih'ly robbing of his shop, and picking of his pocket ; a thing odious to reason and conscience, and con- trary to the law of nature. It is a designed piece of wickedness, and therefore a double sin. A man cannot do this great wickedness on a sudden, and through a violent assault of Satan. He that will commit this sin, must have time to deliberate, that by invention he may make it formidable, and that with lies and high dissimulations. lie that com- mits this wickedness, must first hatch it upon his bed, beat his head about it, and lay his plot strong; bo that to the completing of such a wickedness, there must be adjoined many sins, and they too must go hand in hand until it be com- Jiletcd. Bnt what saith the scripture ? Let " no man go beyond, and defraud his brother in any matter, because the Lord is the avenger of all such." (1 Thcss. iv. G.) But this kind of breaking is a going beyond my brother; this is a conipass"- ing of liini about, that I may catch him in my net; and as I said, an art to rob my brother, and to pick his pocket, and that with his consent; which doth not therefore mitigate, but so much the more greaten, and make odious the offence. For men that are thus wilily abused, cannot help themselves — they are taken in a deceitful net. But God will here concern himself, he wiU be the avenger, he will be the avenger of all such either here or in another world. And this the apostle testifies, where he saith, " But he that doth wrong shall receive for the wrong which he hath done ; and there is no respect of persons." (Col. iii. 25.) That is, there is no man, be he what he will, if he will be guilty of this sin, of going beyond, of beguiling of, and doing wrong to his brother, but God will call him to an account for it, and will pa}' him with vengeance for it too ; for there is no respect of persons. I might add, that this sin of wronging, of going beyond, and defrauding of my neighbour, it is like that first prank that the devil played with our first parents, as the altar that Uriah built for Ahaz, was taken from the fashion of that that stood at Damascus, to be the very pattern of it. " The serpent beguiled me," says Eve ; Mr. Badman beguiles his creditors. The serpent beguiled Eve with lying promises of gain ; and so did Mr. Badman beguile his creditors. The serpent said one thing and meant another, when he beguiled Eve ; and so did Mr. Badman when he beguiled his creditors. That man, therefore, that doth thus deceive and beguile his neighbour, imitateth the devil ; he taketh his examples from him, and not from God, the word, or good men And this did Mr. Badman. And now to your second question ; to wit, what I would have a man do that is in his creditor's debt, and that can neither pay liim, nor go on in a trade any longer? First of all, if this be his case, and he knows it, let him not run one penny further in his cre- ditors' debt. For that cannot be done with good conscience. He that knows he cannot pay and yet will run into debt, does knowingly wrong and defraud his neighbour, and falls under that sen- tence of the word of God, " The wicked borroweth, and payeth not again." (Ps. xxxvii. 21.) Yea, worse, he borrows, though at the ^^^ j^^gg very same time he knows that he that are cannot pay again. He dpth also ^hTuia'deal craftily take away what is his neigh- with their hour's. That is, therefore, the first ooi"i«°"'. thing that I would propound to such ; let him not run any fartlier into his creditors' debt. Se- condly. After this, let him consider, 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 remissness in his call- ing, by living too high in diet or apparel, by lending too lavishingly that which was none of his own, to his loss ; or whether by the immediate hand and judgment of God. If by searching, he finds that this is come upon him through remissness in his calling, extravagances in his family, or the like ; let him labour for a sense of his sin and wickedness, for THE LIFE AND DEATH OF MR. BADMAN. 39 lie has sinned against the Lord : first, in his being slothful in business, and in not providing, to wit, of his own, by the sweat of his brow, or otlier honest ways, for those of his own honse ; and secondly, in being lavishing in diet 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 also that is slothful in his work is brother to him that is a great waster." (Prov. xviii. 9.) To be slothful and a waster too is to be as it wore a double sinner. But again, as this man should inquire 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 provi- dence I was first thrust into ? Or is it a way into which I have twisted myself, as not being contented with my first lot, that by God and my parents I was cast into ? This ought duly to be considered ; 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 has 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 visilile or invisible ways. For sometimes it comes by visible ways, to wit, by fire, by thieves, by loss of cattle, or the vf ickedness 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, supjmse that a man, by an inimodinte 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." (Prov. .\. 3.) Therefore let him still humble himself before his God, because his hand is upon him, and say, " AVhat sin is this, for which the hand of God is upon me?" And let him be diligent to find it out, for some eiu is the cause of this judgment; for God " doth not afflict willingly nor grieve the children of men." (Lam. iii. 33.) Either the heart is too much set upon the vi'orld, or religion is too much neglected in thy family, or something. 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. 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 hun- ger, and meanness, and want, I may spend the rest of my days. But let him do this without mur- muring, and repining ; let him do it in a godly manner, submitting himself to the judgment of God. " Let the rich rejoice in that he is made low." (James i. 9, 10.) This is duty, and it may be privilege to those that are under this hand of God. And for thy encoiiragement to this hard work, (for this is a hard work,) consider of these four things. 1. This is right lying down under God's hand, and the way to be exalted in God's time. When God would have Job embrace the dunghill, he embraces it, and says, " The Lord gave, and the Lord hath taken away, blessed be the name of the Lord." (Job i. 2L) 2. Consider, that there are ble.-sings 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 pool', are not capable of sinning against God as the rich man does. 3. The pour can more clearly see himself preserved by the providence of God than the rich, for he trusteth in the abundance of his riches. 4. It may be God has made thee poor, because be would make thee rich. " Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him?" (James ii. 5.) I am persuaded if men upon whom this hand of God is, would thus quietly lie dovi-n and humble them- selves under it, they w^ould 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 doaijo io take my counsel. Having thus spoken to the broken man, with reference to his ovi'n self, I will now speak to him as he stands related to his creditors. In the next place, there- Honest dealing fore, let him fall upon the most with creditors! 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 profler thcni THE LIFE AND DEATH OF MR. BADMAN. 40 all, nnd tlio wliolf all tliat ever lie lias in the world ; let him liiile nothiivus lot him striji liimsclf to his rniment for them ; let him not keep a ring, n spoon, or anything from them. 3. If none of these two will satisfy them, let him proffer them liis body, to be at their dispose, to wit, cither to abide imprisonment at their pleasure, or to be at their service, till by labour and travel he bath made them such amends as they in reason tiiink fit, only reserving something for the succour of bis poor and distressed family out of his labour, which iu 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 their estates. By thus doing, he submits himself to God"s 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, even as he shall order and incline their hearts to do with him. And let that be cither to forgive him ; or to take that which he hath for satisfaction ; or to lay his body under aftliction, this way or that, according to law ; can ho, I say, thus leave the whole to God, let the issue be what it will, that man shall have peace in his mind afterwards. And the comforts of that state (which will be comforts that attend equity, justice, and duty) will be more uuto him, because more according to godliness, than can be the com- forts that arc the fruits of injustice, fraudulency, and deceit. Besides, this is the way to engage Cod to tavour 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. AVhen a man's waj's please the Lord, his enemies shall bo at peace with him. 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, chooseth an high estate, though not attained in God's way ; when God's will is that he should descend into' a low one. Yea, he desperately saitli iu his heart and actions, I will be mine own chooser, and that in mine own way, whatever happens or follows thereupon. Attcn. You have said well, in my mind. But suppose now that Mr. Badman was here, could he not object as to what you liave said, saying, " Go nnd teach your bretlircn, tliat are professors, this lo.sson, for they, as I am, are guilty of breaking ; yea, I am apt to think, of that which yon call my knavish way of breaking, to wit, of breaking before they liave need to break. But if not so, yet they are guilty of neglect in tlieir calling, of living higher both in fare and apparel than their trade o"- income will maintain. Besides, that they do break all the world very well knows, 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 linen, their plate, their jewels, and, it is 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, it is to be feared, their lusts in all this, and the fulfilling of them, their end. I say, if Jlr. Badman was here to object thus unto you, what would be your reply ? llVse. 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 God's 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. 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, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived, neither fornicators, 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." (1 Cor. vi. 8 — 10.) None of these shall be saved in this state, nor shall profes- sion 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 titles ? and while they thus call themselves, they should be the veriest rogues for all evil, sin, and villany imagin- able, 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 woe be to them through whom they come. Let such professors therefore be disowned by all true Chris- tians, and let them be reckoned among those base men of the world which by such actions they most i-esemble. They are Mr. Badman's kindred. For they are a shame to religion, I say these slithy, rob-shop, pickpocket 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 vk'ise for heaven. " As the partridge sitteth on eggs, and hatcheth them not, so ho that getteth riehcs, and not by right, shall leave them in the midst of his days, and at his end THE LIFE AND DEATH OF MR. BADMAN. 41 Bliall be a fool." (Jer. xvii. 11.) And tlie man under consideration is one of these, and therefore must look to fall by this judgment. A professor ! and practise such villanies 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: "Go ye, serve every man his idols," (Ezek. XX. 3!!,) if ye will not hearken to the law and testament of God, to lead your lives hereafter ; " but pollute God's holy name no more with your gifts, and with your idols." Go, professors, go ; leave oft" profession, unless you will lead your lives according to j'our profession. Better never pro- fess, 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." (2 Cor. vii. 2.) 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 rhetoric and eloquent speaking, prove themselves fit for the kingdom of heaven, or men of good conscience on earth. 0 that godly plea of Samuel : " Behold here I am," says he, " witness against me, before the Lord, and before his anointed, whose ox have I taken? or whose ass have I taken ? or whom have I de- frauded? whom have I oppressed?" &c. (1 Sam. xii. 3.) This was to do like a man of good conscience indeed. And in this his appeal he was so justified in the consciences of the whole congregation, that they could not but with one voice, as with one mouth, break out jointly and say, " Thou hast not defrauded us, nor oppressed us." A professor, and defraud. Away with him I A professor should not owe any man anything but love. A professor should provide things, not of other men's, but of his own, of his own honest getting, and that not only in the sight of God, but of all men ; that ho may adorn the doctrine of God our Saviour in all things. Atten. But suppose God should blow upon a professor in his estate and calling, and he should bo run out before he is aware, must he be accounted to bo like Mr. Badman, and lie under the same reproach as he ? Wise. No: if he hath dutifully done what he could to avoid it. It is possible for a ship to sink at sea, notvi-ithstanding the most faithful 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 croditcji's. (2 Kings iv. 1, 2.) lie was no profuse man, nor one that was given to de- fraud, for the text says, he "feared God;" yet, as I said, ho 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, because he will change dispensations with men, and because ho will try their graces ; yea, also because he will overthrow the w-icked with bis judgments ; God does and all these things are seen in sometimes '^ . blow upon Job. liut then the consideration his owu of this should bid men have a care people, that they be honest, lest this comes upon them for rtieir 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 beg of God his blessing upon their endeavours, their honest and lawful endeavours. And it should put upon them a diligent looking to their steps, that if in their going they should hear the ice crack, they may timely go back again. These things considered, and duly 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 figlit 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 de- clares that he is a stranger to that of Paul ; " I know both how to be abased, and I know how to abound; everywhere, and in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need." (Phil. iv. 12.) Atten. But Sir. Badman would not, I believe, have put this difference betwixt things feigned, and those that fall of necessity. JVise. If he will not, God will, conscience will ; and that not thine own only, but the consciences of all those that have seen the wa}', and that have known the truth of the condition of such an one. Atten. Well : lot us at this time leave this matter, and return again to Mr. Badman. JVise. 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. fVise. Why, are' you weary of my relating of things? Atten. No: but it pleases me to hear a great deal in few words. JJ'isc. I profess myself not an artist that way, but yet, as briefly as I can, I will pass through what of his life is behind ; and again 1 shall begin with his fraudulent dealing, as before I have showed with his creditors, so now, with bis cus- tomers, and those that he had otherwise to deal withal. IIu dealt by deceitful weights and mea- sures, lie kept weights to buy bv, ,, ,,, , . , ' ,," , - • ' Jlore of Mr. and weights to sell by ; measures liadmnn's to buy by, and measures to sell by ; fraudulent , , , , , , , . denlin?. lie those he bought by were too big, used deceitful those that he sold by were too weights and little. Besides he could use a thing called sleight of hand, if he had to do with 42 THE LIFE AND DEATH OF MR. BADMAN. otlicr men's weights and measures, and by that nioaiis make tlitni whether lie did buy or soli, yea though his customer or cliapniau 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 olten. do it to his worldly advantage, and their loss. What say you to Jlr. Ladman now ? And if a question was made of his faithful dealing, he had his servants ready, that to his purpose he had brought up, that would avouch and swear to his liook, or word. This was Mr. Badman's jsractice. What think you of Mr. Badman now ? Attcn. 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 ma}-, 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, show me now by the word of God, the 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 lienthens, that live like beasts and brutes in many things, do abomi- nate and abhor 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 loathe so base a practice, although IMr. Badman loved it. Atten. But show me something out of the word against it, will you? Wise. I will willingly do it. And first, look into the Old Testament : " Ye shall," saith God there, " do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin sh.ill ye have." (Lev. xix. 35, 3G.) 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 balances, and a just ephali," &c. (Ezek. xlv. 10.) Now having showed you the law, I will also show you how God takes swerving therefrom. "A false balance is not good," (Ps. X. 23 ;) "a false balance is abomina- tion to the Lord." (Prov. xi. 1.) Some have just weights, but false balances ; and by virtue of these false balances, by tlieir just weights, they deceive the country. Wherefore, God first of all commands that the balance be made just. A just balance shall thou have ; else they may be, yea are, deceivers, notwithstanding their just weights. Now' having commanded that men have a just balance, and testifying that a false one is an abomination to the Lord, he procecdeth also unto weight and measure. "Thou shall not have in thy bag divers weights, a great and a small," (Deut'. XXV. 13;) that is, one to buy by, and another to sell by. as A[r. Badman had. "Thou shall not liave in thine house divers measures, a great and a small (and these had Mr. Badman also). V,-\i thou shall have a perfect and a just weight ; a perfect niands men to be honest in tlieir weights and measures. and just measure shall thou have, that thy days may bo 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 an abomination unto the Lord thy God." (Dent, xxv., 14—16.) 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 vi'ith us under the New Testa- ment. Not that I think you, neighbour, will object thus. Well, to this foolish The law com- objection, let us make an answer. First, he that makes this objection, if he doth it to overthrow the au- thority of those texts, discovereth that himself is first cousin to Mr. Badman : for a just man is w'illing to speak reverently of those commands. That man therefore hath, I doubt, but little conscience, if any at all that is good, that thus olijecteth 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 do thus, or those that do it not, that they may be encouraged to do it : " Good measure, pressed down, and shaken to- gether, and running over, shall men give into your bosom ; for with the same measure that ye mete withal, it shall be measured to j^ou again," (Luke vi. 38 ;) to wit, both from God and man. For as God will show 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 shall make an end to deal treacherously, they shall deal treacherously with thee." (Isa. xxxiii. 1.) That the New Testa- ment also hath an inspection into men's trading, yea, even w'ith their weights and measures, is evident from these general exhortations, "Defraud not;" "lie not one to another;" "let no man go be)'ond his brother in any matter, for the Lord is the avenger of all such:" "whatsoever ye 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 showed you that these things are bad, I will next, for the conviction of those that use them, show you where they are to be found. 1. They are not to be found in the house of the good and godly man, for he, as his God, abhors them ; but they are to be found in the house of evil doers, such as Mr. Badman's is. " Are there," saith the prophet, " yet the treasures of wickedness in the house of the wicked, and the scant measure that is a'jomin- THE LIFE AND DEATH OF MR. BADMAN. 43 able ? " (Micali vi. 10.) Are they there yet, not- withstanding God'3 'forbidJiiig, notwithstanding God's tokens of anger against those that do such things I O how loth is a wicked man to let go a sweet, a gainfid sin, when he hath hold of it I They hold fast deceit, they refuse to let it go. 2. These deceitful weights and measures are not to be found in the house of the merciful, but in the house of the cruel ; in the house of them that love to oppress. " The balances of deceit are in his hand ; ho lovoth to oppress." (IIos. xii. 7.) 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. Badman's 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 loins of the poor, but of such as indeed would swallow them up. " Hoar this, 0 ye that swallow up the need}', even to make the poor of the land to fail, saying, When will the new moon be gone, that we may sell corn ? and the Sabbatli, that we may set forth wheat, making the ephah small, and the shekel great (making the measure small, and the price great), and fiilsifying the balances by deceit. That we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat. Tlie Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works." (Amos viii. 4 — 7.) 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, or the like : " Shall I count them pure," saith he, " with the wicked balances, and with the bag of deceitful weights?" (Micah vi. IL) No, by no means; they are im- pure ones ; their hands are defiled; deceitful gain is in their houses. They have gotten what they have by coveting an evil covetousness, and, there- fore, must and shall be counted among the im- pure, among the wicked of the world. Thus you see how fidl 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 persuaded that the using of those things, and the doing by them thus deceit- fully, is not counted so great an evil by some. J'Visc. \Yhether it be counted an evil or a virtue by men it mattereth not. You see by the Scriptures the judgment of God upon it. It was not ciuinted an evil by Jlr. Badman, nor is it by any that still are treading in his steps. B\it I say it is no matter how men esteem of things, let ua adhere to the judgment of God. And the rather because, when we ourselves have done weighing and measuring to others, then God will weigh and measure both us and our actions. And whoa he doth so, as he will do shortly, then woe be to him to whom, and of wdiose actions, it shall be th«is said by him, " Tekol, thou art weighed in the balances, and art found wanting." (Dan. v. 27.) 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 it is a wonder, that since Mr. Bad- man's 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 balance, his false balance, and good weight, and what with his sleight-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 show of religion, or by hectoring the buyer out by words. I must confess Mr. Badman was not so arch at the first, that is, to do it „ ,r n j , , ' ' How Mr. liad- by show of religion ; for now he man did cheat, began to grow threadbare — though *°^ '".'!'' '^'^ d • 1 .1, 1 1 cheating, some 01 his brethren are arcli enough this way, yea, and of his sisters, too, for I told you at first that there were a great many of them, and never a one of them good : but for hectoring, for swearing, for lying, if these things would m.ake weight and measure, they should not be wanting to Sir. Badman's customers. Atten. Then it seems he kept good weights and a bad balance. Well, that was better than that both should be bad. Jf't'se. Not at all. There lay the depth of his deceit : for if any at any time found fault that he used them hardly, and that they wanted their weight of things, he would re]>ly, Why, did you not see them weighed ? will you not believe your own eyes ? If you question my Good weights weirrhts, pray carry them whither , ""'' ^ ^"'^ ^ .,,'_•' .,, •' . . balance a deep you will; I will maintain them to |iici:e of be good and just. The same ho knavcrj'. would say of his scales. So he blinded all by his balance. Allen. This is cunning indeed; but, as you say, there must be also something done or said to blind therewith, and this I perceive Mr. Eadmaa had. IVise. Yes, he had many ways to blind, but he was never clever at it by making a show of reli- gion, 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 aro some that are arch villains this way : they shall to view live a whole life religiously, and yet shall bo guilty of these most horrible sins. And yet religion u THE LIFE AND DEATH OF MR. BADMAN. in itself is never the worse, nor yet the true pro- fessors of it. Knt, as Liitlier says, in tlie name of God begins all mischief. For liypocritos have no other way to hring their evils to maturity but by using and mixing the name of God and reli- gion therewith. Tlius they become whitcd walls; for by tliis wliite, the white of religion, the dirt of their actions is hid. Thus, also, they become graves that appear not ; and they that go 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 suf- fereth his very senses to be also deluded by re- calling of his chapman's religion to mind, and thinks verily that not his good chapm.an, but him- self 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 blaster 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 plead custom for their cheat, as if that coidd acquit them before the tribunal of God ; and others say, it came to them for so much, and, therefore, an- other must take it for bo 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 that " that which is altogether just," (Dent. xvi. 20,) they must do. Suppose that I be cjioated myself 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 art dealt withal in thy buying, yet thou must deal justly in selling, or thou sinncst against thy soul, and art become as 5Ir. B.aduian. And know that a pretence to custom is nothing worth. It is not custom, but good conscience that will help at God's tribunal. Allen. But I am persuaded that that which is gotten by men this way duth them but little good. tf'isr. 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 niore than they consider what they shall do in' the judgment, at the day of God Aln'iiglitv, for their wrong getting of what they get, and that is just nothing at all. But to give you a more direct answer. Tiiis 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 wiu-ld, and lose his own soul ? " (Mark viii. 3t;.) He loseth, then, ho loaeth greatlv 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 halfpenn}- -worth of tar; that loseth a soul for a little of the world. And then what doth he get thereby but loss and damage ? Thus he getteth, or rather loseth, about the world to come. But what doth he get in this world more than travail and sorrow, vexation of spirit, and disappointment ? Men aim at blessed- ness 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 in- deed, 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." (Prov. X. 3.) The time, as I said, that they do enjoy it, it shall do them no good at all ; but long, to be sure, they must not have it. For God will either take it away in their lifetime, 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." (.Job xxvii. 17.) Consider that also that is written in Proverbs : " A good man leaveth an inheritance to his children's children, and the wealth of the sinner is laid up for the just." (Prov. xiii. 22.) 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 pre- sently I cursed his habitation, for it cannot pros- per with him. (Ps. Ixxiii. 3.) Fluster and huff, and make ado for awhile he ma}^ but God hath deter- mined 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 beggary. And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did die, nobody can tell whether worth a farthing or no. Alien. 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 have been rich. Wise. You reckon too fast, if you count these all his bad tricks to get monc}' ; for he had more besides. If his custouiers were in j(g^p ^f his books, as it should go hard but Mr. iSHdmnn'a 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 ujiou them his worst, even very bad commodity, 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 shekel great, yet hoist- THE LIFE AND DEATU OF MR. BADMAN. 45 ing up tlie price : this was Mr. Badman's way. Another art ^^'^ would sell goods that cost llim to cheat not tlio best price by far, for as withal. niuch as he sold his best of all for. lie had also a trick to mingle his commodity, that tluit which was bad might go off with the least mistrust. Besides, if his customers at any time paid him monej', let them look to themselves, and to their acquittances, for he would usually attempt to call for that payment again, especially if he thought that there wore hopes of making a prize thereby, and then to be sure if they could not jjroduce good and sufficient ground of the pay- ment, a hundred to one but they paid 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. Altai. It is a bad, )'ea, 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 hi.s 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. JFise. This is very bad, but this has been a practice, and that hundreds of years ago. But what saith the word of God ? I will " punish all Servants those that leap upon the threshold, observe these which fill their masters' houses with *'°''^'- violence and deceit." (Zeph. i. 9.) Mr. Badman also had this art : could ho get a man at advantage, that is, if bis chapman durst not go from him, or if the commodity he wanted could not for the present be conveniently had else- where, then lot him look to himself, he would surely make his purse-strings crack ; he would exact ujion him without any pity or conscience. Alteii. That was extortion, was it not ? I pray let me hear your judgment of extortion, what it is, and when committed ? JVise. Extortion is a screwing from men more than by the law of God or men is right ; and it is Of extortion committed sometimes by them in office, about fees, rewards, and the like : but it is 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 ex- tortioner ; for alth(jugh ly3 did not exact, and force away, as bailiffs and clerks have used to do, 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 mimey out of his neigh- bour's pocket. For every man that makes a prey of his advantage ui^on his neighbour's necessities, to force from him more than in reason and con- science, according to the present prices of thin.^s such commodity is worth, may very well be called an extortioner, and judged for one that hath no inheritance in the kingdom of God. Allen. Well, this Badman was a sad wretch. fFisc. Thus you have often said before. Cut now we are in discourse of this, give me leave a little to go on. We have a great many people in th^ country too that live all their days in the practice, and so under the guilt of extortion ; people, alas! that think scorn to be so accounted. As for example : there is a poor body that dwells, we will suppose, so many miles from the market ; and this man wants a bushel of ■who are grist, a pound of butter, or a cheese extortioners, for himself, his wife, and poor children ; but dwelling so far from the market, if he goes thither, he shall lose his day's work, which will be eight- pence or tenpence damage 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 withal 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 carried 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 selliug of them. But above all, your hucksters, that buy up the „- , , , poor man's victuals by wholesale, and sell it to him again for unreasonable gains, by retail, and as we call it, by piecemeal, they are got into a way, after a stinging 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 pennyworths, a halfpennyworth, 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. Those 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." (Prov. xxii. 10.) 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 those that spoiled them." (Prov. xxii. 22, 23.) Oh, that he that gripeth and grindeth the fiice of tho poor, would take notice of these two scriptures ! Here is threatened the destruction of the estate, yea, and of the soul too, of them that oppress tho poor. Their soul we shall better sec where, and in what conditioii that is in, when the day of doom is come ; but for the estates of such, they usually quickly moulder ; and that sometimes all men, and sometimes no man knows how. Besides, these are usurers, yea, they take usury for victuals, which tiling the Lord has forbidden. And because they 16 THE LIFE AND DEATH OF MR. BADMAN 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 fall into their mouths, and are necessitated to have, as they can, for their need, and tliey are resolved they shall pay sovindly for it. Perhaps some will tiiid fault fur my meddling 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, it is time they were hissed out of the world. For all that do such things, offend against God, wrong their neighbour, and, like Mr. Badman, do pro- voke God to judgment. Altcii. God knows there is abundance of deceit in the workl ! ir/sf. Deceit I ay, 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 pawnbrokers, 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 interests of what they so lend amount to thirty, forty, yea, Eonietiraes fifty pound by the year; notwithstand- ing 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. Allen. Say 1 Why such miscreants are the pest and vermin of the commonwealth, not fit for the .society of men ; but methiuks 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. Tf by making the best you mean to sell for as much as by hook or by crook he can get for liis commodity, then I say it is not lawful. And if I should say the contrary, I should justify Mr. Badman and ail the rest of that gang ; but that I never shall do, 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. First, 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 lay aside in my dealing with others good conscience to them, and to God ; but it is not lawful for me, in my dealings with others, to lay aside good con- science, &c. Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can. That it is not lawful to lay aside Good con- S""'^' conscience in our dealings has eiience must already been proved in the former part of our discourse : but that a be used in avllii >g- man must lay it aside that will sell his commodity always as dear, or for as much as he can, is jilaiidy 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 : but that he cannot do with a good conscience, for that is to overreach, and to go beyond my chapman, and is forbidden. (1 Thess. iv. 6.) Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must of necessity lay aside a good conscience. 2. He that will sell his commodity always as dear as he can, must needs sometimes make a prey of his neighbour's neces- sity ; but that he cannot do with a good conscience, for that is to go beyond and defraud his neighbour, contrary to 1 Thess. iv. 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 neigh- bour's fondness ; but that a man cannot do with a good conscience, for that is still a going be3'ond him, contrary to 1 Thess. iv. 6. Therefore he that will sell his commodity as dear, or for as much as he can, must needs cast off, and lay aside a good conscience. The same also may be said for buying ; no man may always buy _- . - . ' .. tV6 must US6 as cheap as he can, but must also good con- use good conscience in buying ; the emence in which he can by no means use and keep, if he buys always as cheap as he can, and that for the reasons urged before. For such will make a prey of the ignorance, necessity, and fond- ness of their chapman, the which they cannot do with a good conscience. When Abraham would buy a burying-place of the sons of Heth, thus he saitli 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 of his field ; for as much money as it is worth shall he give it me." (Gen. xxiii. 8, 9.) He would not have it under foot, he scorned it, he abhorred it : it stood not with his religion, credit, nor conscience. So also when David would buy a field of Oman the Jebusite, thus he said unto him, " Grant me the place of this threshing-floor, that I may build an altar therein unto the Lord ; thou shalt grant it me for the full price." (2 Chron. xxi. 22.) He also, as Abraham, made conscience of this kind of dealing : he would not lie at catch to go be- yond, no, not the Jebusite, bnt 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 it is also unlawful for a man to go beyond, or to defraud his neighbour in buying ; yea, it is unlawful to do it in any matter, and God will plentifully avenge that wrong ; as I also be- fore have warned and testified. (Lev. xxv. 14.) But, secondly, if it be lawful for me always to sell my commodity as dear, or for as qi^^^-h^ must much as I can, then it is lawful for be used in our me to deal with my neighbour dealings, without the use of 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 THE LIFE AND DEATH OF MR. BADMAN. 47 neighbour for as mncli as I can. A man in deal- ing should as really design his neighbour's good, profit, and advantage as his own ; for this is to exercise charity in his deahng. That I should thus use, or exercise charity towards my neigh- bour in my buying and selling, &c., with him is evident from the general command, " Let all your things be done in charity." (1 Cor. xvi. 14.) But that a man cannot live in the exercise of charity that selleth as afore, as dear, or that buyeth as cheap as ho can, is evident by these reasons: — -1 lie 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, not her own only ; so then, he that seeks himself, and himself only, as he that sells, as afore, as dear as he can, does, maketh no 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 reason- able entreaties of the buyer ; but he that doth 80 cannot exercise charity in his dealing ; there- fore it is not lawful for a man to sell his com- modity, as afore, as dear as he can. 3. 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. There may be, ^"*^ ^^^^ *'^'"''^ '* ^'" ^" *^'^^® ^^ and is, sin evident ; therefore I may not sell in trading. ^^^ commodity always as dear as I can. 4. He that sells, as afore, as dear as he can, oft'ercth violence to the law of nature, for that saith, " Do unto aU men, even as ye would that they should do unto you." (Matt. vii. 12.) Now, was the seller a buyer, he would not that he of whom he buys should sell him always as dear as he can ; therefore he should not sell so himself when it is his lut to sell and others to buy of him. 5. 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, to abuse his law, and to wrong his neighbour withal, which in- deed is contrary to God. God hath given thee more skill, more knowledge and understanding in thy conunodity than he hath given to him that would buy of thee. But what I canst thou think that God has given thee this that thou mightest thereby make a prey of thy neighbour ? that thou mightest thereby go beyond and beguile thy neighbour ? No, verily, but he hath given thee it for his help ; that thou mightest in this bo eyes to the blind, and save thy neighbour from that damage that his ignorance, or necessity, or fondness would betray him into the hands of. 6. In all that a man does he should have an eye to the glory of God, but that he cannot have that sells his com- modity always for as much as he can, for the rea- sons urged before. 7. All that a man does he should do in the name of the Lord .losus Ciirist, thut is, ns being cuniuianded and authorised to do 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 com- manded by him to do otherwise. 8. And la^^tiy, in all that a man does he should have an eye to t^ie day of judgment, and to the consider- ation of how his actions will be esteemed of in that daj'. 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 trial of tliat day. " If thou sell ought unto thy neighbour, or buyost ought of thy neighbour, ye shall not oppress one another." (Lev. XXV. 14.) Alien. But why do you put in those cautionary words — They must not sell always as dear, nor buy always as cheap as they can ? Do you not thereby intimate that a man may sometimes do so ? Wise. I do indeed intimate tiiat sometimes 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 buj'er is a knave, and lays aside all good con- science 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 dealest 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 reason- able 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 skill to know when a pennyworth is before me, get some that have more skill than thyself 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. Alien. 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 Mr. Bad- man used to do when any man told Uadmnn used him of his faults ; he used to think J" '■'"?'' "' 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. Bad- man and his fellows 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. And, I say again, when they have laughed out their laiigh. he that useth not good conscience to God, and eli;n'ity to his neighbour in buying and selling, dwella cm that told him of hia faults. THE LIFE AND DEATH OF MR. BADMAN. 48 next door to an iiifulcl, and is near of Lin to Jlr. Badman. Alien. Well, Lilt what will you say to this question ? Yon know that there is no settled ]irice set hy God ujion any commodity that is l)onght or sold nnder the snn, hut all things that we buy and sell do ebb and flow, as to jirice, like the tide; how, then, shall a man of n tender conscience do, neither to wrong the seller, buyer, nor himself, in buying and selling of commodities V Wise. This question is thought to be frivolous by all that are of Blr. Badman's way ; it is also difficult in itself, yet I will endeavour to shape you an answer, and that first to the matter of the question — to wit, how a tradesman should, in trading, keep a good conscience, a buyer or seller cither ; secondly, how he should prepare himself to this work, and live in the practice of it. For the first, he must observe what hath been said Preparations before, to wit, be must have con- to be n good science to God, charity to his neigh- ™ '^'' bour, and, I will add, uuich modera- tion in dealing. Let him, therefore, keep within the bounds of the affirmative of those eight rea- sons that before were urged to prove that men ought not in their dealing but to do justly and mercifully betwixt man and man, and then there will be no great fear of wronging the seller, buyer, or himself. But particularly to prepare or in- struct a man to this work: — 1. Let the tradesman or others consider that there is not that in great pettings, 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 ? " (Eccles. v. n.) Men also, many times, in get- ting of riches, get therewith a snare to their soul: 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 .ngainst God. Hence he says, " I have smitten mine hand at thy dishonest gain, which thou hast made." (Ezek. x.\ii. 13.) It is a manner of speech that shows anger in the very m.aking of mention of the crime. 3. Consider, therefore, that a little honestly gotten, though it m.iy yield thee but a dinner of herbs at a time, will yield more peace therewith than will a stalled ox ill gotten. " Better 18 a little with righteousness than great revenues without right." (Prov. xvi. 8.) 4. Be thou con- fident that God's eyes are upon all thy ways, nnd that he pondcreth all thy goings, and also that he marks them, writes them down, and seals them up in a b.ig ag.iinst the time to come. 5. Bo thou sure that thou remcmberest that thou knowcst not the day of tliy de.ith. 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 ]irofit hath he that laboureth for the wind?" (Eccles. v. IG.) Besides, thou shalt have nothing that thou niayest so much as carry away in thine hand. Guilt shall go 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 pliice, to show thee bow thou shouldst live in the practical p.art 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 commodities overvalued by the seller, and also undervalued b}^ the buyer. " It is naught, it is naught, saith the buyer : but, when he has gone his way, then he boasteth." (Prov. XX. 14.) What hath this man done now but lied in the dispraising of his bargain ? And why did he dispraise it but of a covetous mind to wrong and beguile the seller ? 2. Art thou a seller, and do things grow dear ? Set not thy hand to help, or hold them up higher : this can- not be done without wickedness neither ; for this is a making of " the shekel great." (Amos viii. 6.) Art thou a buyer, and do things grow dear ? use no cunning or deceitful language to pull them down, for that cannot be done but wickedly too. What, then, shall we do, will you say ? Why, I answer, leave things to the providence of God, and do thou with moderation submit to his hand. But since, when they are growing dear, the hand that upholds the price is, for the time, more strong than that which would pull it down, that being the hand of the seller, who loveth to have it dear, especially if it shall rise in his hand : therefore I say, do thou take heed, and have not a hand in it ; the which thou maj-est have to thine own and thy neighbour's hurt these three ways: — (1.) By crying out scarcity, scarcity beyond the truth and state of things ; especially take heed of doing this by way of a prognostic for time to come. It was for this for which he was trodden to death Ajmlgment in the gate of Samaria that you "^ ^''^• read of in the book of Kings. (2 Kings vii. 17.) This sin has a double evil in it : it belieth the present blessing of God among us, and it under- valucth 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 ])oor calls for it. Now, that God may show his dislike against this, he doth, as it were, license the people to curse such an hoarder up : " lie that %\ith- THE LIFE AND DEATH OF ]\IK. BADMAN. 49 LoMetb corn, the people sliall curse liim ; but blessing shall be upon the head of him that selleth it." (Prov. xi. 2G.) (3.) But if things will rise, do thou be grieved ; be also moderate in all thy sellings, and be sme let the poor have a penny- worth, and sell thy corn to those in necessity : which then thou wilt do when thou showest mercy to the poor in thy selling to him, and when thou, for his sake, because he is poor, undersellest the market. This is to buy and sell with good conscience : thy buyer thou wrongest not ; thy conscience thou wrongest not ; thyself thou wrongest not, for God will surely recompense thee. 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." (Phil. iv. 5.) Altai. Well, sir, now I have heard enough of Jlr. Badman's naughtiness; j ray, now, proceed to his death. Wise. VTliy, sir, the sun is not so low; we have yet three hours tu-night. Aden. Nay, I am not in any great haste ; but I thought you had even now done with his life. lIVsc Done 1 no ; I have yet much more to say. AUcn. Then he has much more wickedness than I thought he had. Wise. That may be. But lot us proceed. This Jlr. Badmau, added to all his wickedness this : he Mr. Badman '^'^^ ^ proud man — a very proud a very proud nian. lie was exceeding proud and haughty in mind. He looked that what he said ought not, must not, be cou- triidictcd or opposed. He counted himself as wise as the wisest in the country, as good as the best, and as beautiful as he that had most of it. He took great delight in praising of himself, and as much in the praises that others gave him. He could not abide that any should think themselves above him, or that their wit or jicrsonage should by others be set before his. He had scarce a fellnwly carriage for his equals ; but for those that were of an inferior rank, he would look over them in great contempt, and if at any time he had any remote occasion of liaving to do with them, he would show great height, and a very dumineeriiig 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 jiroud wrath." (Prov. xxi. 21.) He never thou; dressed, his clothes fine praise enough refined. Alien. This pride is a sin that sticks as dose to nature, I think, as most sins. There is unclcan- ness and pride, I know not of any two gross sins that stick closer to men than they. They have, as 1 may call it, an interest in nature ; it likes them because they most suit its lusts and fancies : and, therefore, no marvel though Sir. Badman VOL. IV. it Ills diet well enough enough made, or his was tainted with pride, since he had so wickedly given up himself to work all iniquity with greedi- ness. Wise. You say right. Pride is a sin that sticks close to nature, and is one of the first follies wherein it shows itself to be polluted. For even in childhood, even in little children, pride will first of all show itself. It is a hasty, an early appear- ance of the sin of the soul. It, as p^.^^ ^^j^i^^ I may say, is that corruption that close to strives for predominancy in the nature, heart, and, therefore, usually comes out first. But, though children are so incident to it, yet, methinks, those of more years should be ashamed thereof. I might at the first have begun with Mr. Badman's pride, only I think it is not the pride in infancy that begins to make a difference betwixt one and another, as did and do those wherov.'ith I began my relation of his life : there- fore 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. Allen. But pray, if you can remember them, tell me of some places of Scripture that speak against pride. I the rather desire that, because that pride is now a reigning sin ; and I happen sometimes to fall into the company of them that, in my conscience, are proud very much ; and I have a mind, also, to tell them of their sin. Now, when I tell them of it, unless I bring God's word, too, I doubt they will laugh me to scorn. Wise. Laugh you to scorn I the proud man will laugh you to scorn, bring to him what text you can, except God shall smite him in his con- science by the word. Mr. Badman did use to serve them so that did use to tell him of his. And, besides, when you have said what you can, they will tell you they are not proud, and that you are rather the proud man, else you would not judge, nor so malapertly meddle with other men's matters as you do. Nevertheless, since you desire it, I will mention two or three texts. They are these : — " Pride and arrogancy do I hate." (Prov. vii. 13.) "A man's pride shall bring him low." (Prov. xxix. 23.) " And lie shall bring down their pride." (Isa. xxv. 11.) " And all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts." (Mai. iv. 1.) This last is a dreadful text. It is enough to make a proud man shake. God, saith he, will make the proud ones as stubble ; that is, as fuel for the fire : and the day that cometh shall be like a burning oven, and that day shall burn them up, saith the Lord. But ]\Ir. Badman could never abide to hear j)ri(lo spoken against, nor that any should say of hiui, he is a proud man. Allen. What should be the reason of that ? Wise. He did not tell me the reason; but I 50 THE LIFE AND DEATH OF MR. BADMA^^ Biipposc it to be tliat which is common to nil vile persons. They love this vice, but care not to bear its name. 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 lipved to be proud, but could nut abide to be called a proud man. The sweet of sin is desirable to polluted and corrupted man, but the name thereof ia a blot in his escutcheon. Allen. It is true that you have said ; but pray how many sorts of pride arc there ? IlVsc. There are two sorts of pride ; pride of Two sorts of spirit and pride of bod}'. The first jiride. ^f these is thus made mention of in the Scriptures : " Every one that is proud in heart is on abomination to the Lord." (Prov. xvi. 5.) " An hi^h look, aiid a proud heart, and the plough- ing of the wicked is sin." (Prov. xsi. 4.) " The patient in spirit is better than the proud in ppirit." (Eceles. vii. 8.) Bodily pride the Scriptures men- tion : " In that d.iy the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls and their round tires like the moon, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose -jewels, the changeable suits of ajiparcl, and the mantles, and the wimples, and the cri-iiping pins, the glasses, and the fine linen, and the hoods and the vails." (Isa. iii. 18 — 23.) By these expressions it is evident that there is a pride of body, as well as a 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 3Iicaiah was to Ahab, they never spake good of him, but evil. Allen. I suppose that it was not Sir. Badman's case alone, even to malign those texts that speak against their vices ; for I believe that most ungodly men, where the Scriptures are, have a secret antijiathy against those words of God that do most plainly and fully rebuke them for their sins. Jf'isc. That is out of doubt; and by that anti- pathy they show that sin and Satan are more welcome to them than are the more wholesome instructions of life and godliness. Allen. Well, but not to go off from our discourse of 3Ir. Badman. You say he was proud ; but will you show me now some symptoms of one that is )iriind ? Wise. Yes, that I will. And first I will show Signs of a y" simie symptoms of pride of '"""t'L "a" '° '*""^*' '"^"^'^ °^ '"^■'"'* ^^ ^'^'^" ^y gtjDtra . outward things, as pride of body in general is a sign of pride of heart; for all jiroud gestures of the body flow from pride of heart. Thcrefi>re yolonnm saith, "There is a generation, 0 how lofty are their eyes, and their eyelids are lifted up." (Prov. xxx. 1?>.) And again, " There is that exalteth his gait," (Prov. xvii. 10,) his going. Now these lofty eyes, and this exalting of the gait, is a sign of a proud heart ; for both these actions come from the heart. For out of the heart comes pride, in all the visible appearances of it. But more particularly : — ■ 1. Heart pride is discovered by a stretched out neck, and by mincing as they go. For the wicked, the proud, have a proud neck, a proud foot, a proud tongue, by which this their going is exalted. This is that which makes them look scornfully, speak ruggedly, and carry it huffingly among their neighbours. 2. A proud heart is a perse- cuting one : " The wicked in his pride doth per- secute the poor." (Ps. x. 2.) 3. A praj'erless man is a proud man. (Ps. x. 4.) 4. A contentious man is a proud man. (Ps. xiii. 10.) 5. The dis- dainful man is a proud man. (Ps. cxix. 51.) G. The man that oppresses his neighbour is a proud man. (Ps. cxix. 122.) 7. He that heark- encth not to God's word with reverence and fear is a proud man. (Jer. xiii. 15, 17.) 8. And he that calls the proud happy, is, be sure, a proud man. AU these are proud in heart, and this, their pride of heart, doth thus discover itself. (Jer. xliii. 2. Mai. iii. 15.) As to bodily pride, it is dis- covered, that is something of it, by Of outward all the particulars mentioned before ; pride. for though they are said to be symptoms of pride of heart, yet they are symptoms of that pride, by their showing of themselves in the body. You know diseases that are within, are seen ofttimes by outward and visible signs, yet by these very signs even the outside is defiled also. So all those visible signs of heart pride are signs of bodily pride also. But to come to more outward signs. The putting on of gold, and pearls, and costly array, the plaiting of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, goings, or other fool's 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. But ]Mr. Badman would not allow, by ,, „ , „ , 1''". Badman any means, that this should be called was not for pride, but rather neatness, hand- having pnde ' . , ,. called pride, someness, comehness, cleanliness, &c. ; neither would he allow that following of fashions was anything else, but because he would not be proud, singular, and esteemed fantastical bj' his neighbours. Allen. 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, " Phy- sician, heal thy friends, look at home, among your brcitherhood, even among the wisest of j'ou, and see if you yourselves be clear, even j'our profes- sors ; for who is prouder tlian your professors ? scarce the devil himself." Ifise. My heart aches at this, because there is THE LIFE AND DEATH OF MR. BADMAN. 61 too mncli cause for it. Tliis very answer wouM Mr. Badman give his wife, when slie, as she would Professors sniiietiiues, reprove him for his pride. guilty of tlie sin of pride. We shall have, says he, great amend- ments in living now, for the devil is turned a corrector of vice ; for no sin rcigneth more in the world, quoth he, than pride among professors. And who can contradict him ? Let us give the devil his due ; the thing is too apparent for any man to deny. And I doubt not but the same answer is ready in the mouths of Mr. Badman's friends ; for they may and do see pride display itself in the apparel and carriages of professors, one may saj', ahnost as much as among any people in the land, the more is the pity. Ay, and I fear that even their extravagances in this hath har- dened the heart of many an one, as I perceive it did somewhat the heart of Mr. Badman himself For my own part, I have seen many myself, and those church-members too, so decked and be- daubed with tlieir tangles and toys, — and that when they have been at the solemn appointments of Gud, in the way of his worship, — that I have won- dered with what face such painted persons could sit in the place where they were without swooning. But certainly the holiness of God, and also the pnllutiou of themselves by sin, must need be very far out of the minds of such people, what profes- liion soever they make. I have read of " a whore's forehead," (Jer. iii. 3,) and I have read of Chris- tian shamcfacedness, (1 Tim. ii. 9.) I have read of costly array, and of that which becometh women professing godliness, with good works, (1 Pet. iii. 1 — 3 ;) but if I might speak, I know what I know, and could say, and yet do no wrong, that which would mal