Life and Death of Mr. Badman
by John Bunyan · English · Gutenberg #1986 · 428,617 chars · public domain (US)
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Title: Life and Death of Mr. Badman
Author: John Bunyan
Release date: December 1, 1999 [eBook #1986]
Most recently updated: March 17, 2022
Language: English
Other information and formats: www.gutenberg.org/ebooks/1986
Credits: David Price, email ccx074@pglaf.org from the 1905 Cambridge University Press edition
*** START OF THE PROJECT GUTENBERG EBOOK LIFE AND DEATH OF MR. BADMAN ***
[Picture: Facsimile of the Frontispiece to the first edition of the
Holy War, engraved by Robert White. The portrait of Bunyan drawn on
vellum by the same artist, and preserved in the Cracherode Collection,
furnished the basis of the full-length portrait, and also of the
sleeping likeness prefixed to the third edition of the Pilgrim’s
Progress, 1679]
_JOHN BUNYAN_
LIFE AND DEATH OF
MR BADMAN
_AND_
THE HOLY WAR {1a}
* * * * *
THE TEXT EDITED BY
JOHN BROWN, D.D.
[Picture: Decorative graphic]
CAMBRIDGE:
at the University Press
1905
* * * * *
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
C. F. CLAY, MANAGER.
London: FETTER LANE, E.C.
Glasgow: 50, WELLINGTON STREET.
[Picture: Decorative graphic]
Leipzig: F. A. BROCKHAUS.
New York: THE MACMILLAN COMPANY.
Bombay and Calcutta: MACMILLAN AND CO., LTD.
* * * * *
[_All Rights reserved_]
NOTE
_The Life and Death of Mr Badman_ was published by John Bunyan in
1680, two years after the First Edition of the First Part of _The
Pilgrim’s Progress_. In the opening sentence of his preface he tells
us it was intended by him as the counterpart or companion picture
to the Allegory. But whatever his own intentions may have been, the
Public of his own time seem to have declined to accept the book in this
capacity. Indeed, another writer, who signs himself T. S., undertook
to complete Bunyan’s Allegory for him, in a book in size and type
closely resembling it, and entitled _The Second Part of the Pilgrim’s
Progress . . . exactly Described under the Similitude of a Dream_. It
was printed for Jho. Malthus at the Sun in the Poultry, and published
in 1683. So far as is known, only one copy of this book is now in
existence, the copy which was formerly in the library of the poet
Southey and now in that of the Baptist Union. Upon this Bunyan seems to
have changed his purpose, so far as _The Life and Death of Mr Badman_
was concerned, and on the first of January, 1685, published the story
of Christiana and her Children as his own Second Part of _The Pilgrim’s
Progress_.
The work before us, therefore, now stands apart by itself. In its
composition Bunyan seems to have been greatly influenced, so far as
form is concerned, by a book which his wife brought with her on her
marriage, and which, as he tells us in his _Grace Abounding_, they read
together. It was entitled _The Plaine Man’s Pathway to Heaven_: By
Arthur Dent, Preacher of the Word of God at South Shoobury in Essex.
The eleventh impression, the earliest now known, is dated 1609. Both
books are in dialogue form, and in each case the dialogue is supposed
to be carried on through one long day. Bunyan’s _Mr Wiseman_, like
Dent’s _Theologus_, holds forth instructive discourse, while the _Mr
Attentive_ of the former, like the _Philagathus_ of the latter, listens
and draws on his teacher by friendly questionings. There is not in
Bunyan’s conference, as there is in Dent’s, an _Asunetus_, who plays
the part of an ignorant man to come out enlightened and convinced at
last, or an _Antilegon_, who carps and cavils all the way; and there is
not in Dent’s book what there is in Bunyan’s, a biographical narrative
connecting the various parts of the dialogue; but the groundwork of
each is the same—a searching manifestation and exposure of the nature
and evils of various forms of immorality.
Bunyan’s book came out in 1680, and was published by Nathaniel Ponder,
who was also the publisher of _The Pilgrim’s Progress_. A third edition
appeared in 1696, but as no copy of the second edition is known to
exist, no date can be assigned to it. In 1684 Johannes Boekholt, a
publisher in Amsterdam, obtained leave of the State to issue a Dutch
translation, with the title _Het Leven en Sterben van Mr Quaat_. This
edition was illustrated by five copper-plate engravings, executed by
Jan Luiken, the eminent Dutch engraver, who also illustrated _The
Pilgrim’s Progress_ the following year. In 1782 a Welsh version,
translated by T. Lewys, was published at Liverpool with the title:
_Bywyd a Marwolaeth yr annuwiol dan enw Mr Drygddyn_. A Gaelic version
also was published at Inverness in 1824, entitled _Beath agus Bas Mhr
Droch-duine_.
The present edition has been reprinted from a copy of the first issue,
lent by the Trustees of the Bunyan Church at Bedford, and the proofs
read with a second copy of the same issue, in the library of the
British Museum. For convenience of reading, as in other issues of this
series of CAMBRIDGE ENGLISH CLASSICS, the old type forms of _j_, _s_,
_u_, etc. have been made uniform with those in general modern use; but
neither the spelling (including the use of capitals and italics {1b})
nor the punctuation has been altered, save as specified. Effect has
been given to the errata noted by Bunyan himself, and printed on page
15 of this issue.
* * * * *
The text of this edition of Bunyan’s _Holy War_ {1a} is a careful
reproduction of the First Edition of 1682. It is not certain that there
was any further authentic reprint in Bunyan’s life-time. For though
both in the Bodleian and the British Museum there is a copy purporting
to be a second edition, and bearing date 1684, it is difficult to
resist the impression that they are pirated copies, similar to those
of which Nathaniel Ponder complained so bitterly in the case of _The
Pilgrim’s Progress_. For both paper and typography are greatly inferior
to those of the first edition; some of Bunyan’s most characteristic
marginalia are carelessly omitted; Bunyan’s own title—‘The Holy War
made by Shaddai upon Diabolus for the regaining of the Metropolis of
the World’—is altered to the feebler and more commonplace form—‘The
Holy War made by Christ upon the Devil for the Regaining of Man’; and,
further, when a new edition was issued in 1696, the alterations and
omissions of 168 4 were ignored, and a simple reprint made of the first
edition of 1682.
J. B.
9 _October_, 1905.
[Picture: Facsimile of title page of first (1680) edition of The Life and
Death of Mr. Badman]
THE AUTHOR TO THE READER
Courteous Reader,
As I was considering with my self, what I had written concerning the
Progress of the Pilgrim from this World to Glory; and how it had been
acceptable to many in this Nation: It came again into my mind to write,
as then, of him that was going to Heaven, so now, of the Life and Death
of the Ungodly, and of their travel from this world to Hell. The which
in this I have done, and have put it, as thou seest, under the Name and
Title of Mr. Badman, a Name very proper for such a Subject: I have also
put it into the form of a Dialogue, that I might with more ease to my
self, and pleasure to the Reader, perform the work.
And although, as I said, I have put it forth in this method, yet have
I as little as may be, gone out of the road of mine own observation
of things. Yea, I think I may truly say, that to the best of my
remembrance, all the things that here I discourse of, I mean as to
matter of fact, have been acted upon the stage of this World, even many
times before mine eyes.
Here therefore, courteous Reader, I present thee with the Life and
Death of Mr. Badman indeed: Yea, I do trace him in his Life, from his
Childhood to his Death; that thou mayest, as in a Glass, behold with
thine own eyes, the steps that take hold of Hell; and also discern,
while thou art reading of Mr. Badmans Death, whether thou thy self art
treading in his path thereto.
And let me entreat thee to forbear Quirking and Mocking, for that I
say Mr. Badman is dead; but rather gravely enquire concerning thy self
by the Word, whether thou art one of his Linage or no: For Mr. Badman
has left many of his Relations behind him; yea, the very World is
overspread with his Kindred. True, some of his Relations, as he, are
gone to their place, and long home, but thousands of thousands are left
behind; as Brothers, Sisters, Cousens, Nephews, besides innumerable of
his Friends and Associates.
I may say, and yet speak nothing but too much truth in so saying, that
there is scarce a Fellowship, a Community, or Fraternity of men in the
World, but some of Mr. Badmans Relations are there: yea rarely can we
find a Family or Houshold in a Town, where he has not left behind him
either Brother, Nephew or Friend.
The Butt therefore, that at this time I shoot at, is wide; and ’twill
be as impossible for this Book to go into several Families, and not to
arrest some, as for the Kings Messenger to rush into an house full of
Traitors, and find none but honest men there.
I cannot but think that this shot will light upon many, since our
fields are so full of this Game; but how many it will kill to Mr.
Badmans course, and make alive to the Pilgrims Progress, that is not
in me to determine; this secret is with the Lord our God only, and he
alone knows to whom he will bless it to so good and so blessed an end.
However, I have put fire to the Pan, and doubt not but the report will
quickly be heard.
I told you before, that Mr. Badman had left many of his Friends and
Relations behind him, but if I survive them (as that’s a great question
to me) I may also write of their lives: However, whether my life be
longer or shorter, this is my Prayer at present, that God will stir up
Witnesses against them, that may either convert or confound them; for
wherever they live, and roll in their wickedness, they are the Pest and
Plague of that Countrey.
England shakes and totters already, by reason of the burden that Mr.
Badman and his Friends have wickedly laid upon it: Yea, our Earth reels
and staggereth to and fro like a Drunkard, the transgression thereof is
heavy upon it.
Courteous Reader, I will treat thee now, even at the Door and Threshold
of this house, but only with this Intelligence, that Mr. Badman lies
dead within. Be pleased therefore (if thy leisure will serve thee)
to enter in, and behold the state in which he is laid, betwixt his
Death-bed and the Grave. He is not buried as yet, nor doth he stink, as
is designed he shall, before he lies down in oblivion.
Now as others have had their Funerals solemnized, according to their
Greatness and Grandure in the world, so likewise Mr. Badman, (forasmuch
as he deserveth not to go down to his grave with silence) has his
Funeral state according to his deserts.
Four things are usual at great mens Funerals, which we will take leave,
and I hope without offence, to allude to, in the Funeral of Mr. Badman.
First, They are sometimes, when dead, presented to their Friends, by
their compleatly wrought Images, as lively as by cunning mens hands
they can be; that the remembrance of them may be renewed to their
survivors, the remembrance of them and their deeds: And this I have
endeavoured to answer in my discourse of Mr. Badman; and therefore I
have drawn him forth in his featours and actions from his Childhood
to his Gray hairs. Here therefore thou hast him lively set forth as
in Cutts; both as to the minority, flower, and seniority of his Age,
together with those actions of his life, that he was most capable
of doing, in, and under those present circumstances of time, place,
strength; and the opportunities that did attend him in these.
Secondly, There is also usual at great mens Funerals, those Badges
and Scutcheons of their honour, that they have received from their
Ancestors, or have been thought worthy of for the deeds and exploits
they have done in their life: And here Mr. Badman has his, but such
as vary from all men of worth, but so much the more agreeing with the
merit of his doings: They all have descended in state, he only as an
abominable branch. His deserts are the deserts of sin, and therefore
the Scutcheons of honour that he has, are only that he died without
Honour, and at his end became a fool. Thou shalt not be joyned with
them in burial.—The seed of evil doers shall never be renowned.
The Funeral pomp therefore of Mr. Badman, is to wear upon his Hearse
the Badges of a dishonourable and wicked life; since his bones are full
of the sins of his Youth, which shall lye down, as Job sayes, in the
dust with him: nor is it fit that any should be his Attendants, now at
his death, but such as with him conspired against their own souls in
their life; persons whose transgressions have made them infamous to all
that have or shall know what they have done.
Some notice therefore I have also here in this little discourse
given the Reader, of them who were his Confederates in his life, and
Attendants at his death; with a hint, either of some high Villany
committed by them, as also of those Judgments that have overtaken and
fallen upon them from the just and revenging hand of God. All which are
things either fully known by me, as being eye and ear-witness thereto,
or that I have received from such hands, whose relation as to this,
I am bound to believe. And that the Reader may know them from other
things and passages herein contained, I have pointed at them in the
Margent, as with a finger thus: [Picture: Graphic of hand with finger
printing right]
Thirdly, The Funerals of persons of Quality have been solemnized with
some suitable Sermon at the time and place of their Burial; but that
I am not come to as yet, having got no further than to Mr. Badmans
death: but for as much as he must be buried, after he hath stunk out
his time before his beholders, I doubt not but some such that we read
are appointed to be at the burial of Gog, will do this work in my
stead; such as shall leave him neither skin nor bone above ground, but
shall set a sign by it till the buriers have buried it in the Valley of
Hamon-gog, Ezek. 39.
Fourthly, At Funerals there does use to be Mourning and lamentation,
but here also Mr. Badman differs from others; his Familiars cannot
lament his departure, for they have not sence of his damnable state;
they rather ring him, and sing him to Hell in the sleep of death, in
which he goes thither. Good men count him no loss to the world, his
place can well be without him, his loss is only his own, and ’tis
too late for him to recover that dammage or loss by a Sea of bloody
tears, could he shed them. Yea, God has said, he will laugh at his
destruction, who then shall lament for him, saying, Ah! my brother. He
was but a stinking Weed in his life; nor was he better at all in his
death: such may well be thrown over the wall without sorrow, when once
God has plucked them up by the roots in his wrath.
Reader, If thou art of the race, linage, stock or fraternity of Mr.
Badman, I tell thee before thou readest this Book, thou wilt neither
brook the Author nor it, because he hath writ of Mr. Badman as he
has. For he that condemneth the wicked that die so, passeth also the
sentence upon the wicked that live. I therefore expect neither credit
of, nor countenance from thee, for this Narration of thy kinsmans life.
For thy old love to thy Friend, his wayes, doings, &c. will stir up in
thee enmity rather, in thy very heart, against me. I shall therefore
incline to think of thee, that thou wilt rent, burn, or throw it away
in contempt: yea and wish also, that for writing so notorious a truth,
some mischief may befall me. I look also to be loaded by thee with
disdain, scorn and contempt; yea that thou shouldest railingly and
vilifyingly say, I lye, and am a bespatterer of honest mens lives and
deaths. For Mr. Badman, when himself was alive, could not abide to be
counted a Knave (though his actions told all that went by, that indeed
he was such an one:) How then should his brethren, that survive him,
and that tread in his very steps, approve of the sentence that by this
Book is pronounced against him? Will they not rather imitate Corah,
Dathan, and Abiram’s friends, even rail at me for condemning him, as
they did at Moses for doing execution?
I know ’tis ill pudling in the Cockatrices den, and that they run
hazards that hunt the Wild-Boar. The man also that writeth Mr. Badmans
life, had need to be fenced with a Coat of Mail, and with the Staffe
of a Spear, for that his surviving friends will know what he doth: but
I have adventured to do it, and to play, at this time, at the hole of
these Asps; if they bite, they bite; if they sting, they sting. Christ
sends his Lambs in the midst of Wolves, not to do like them, but to
suffer by them for bearing plain testimony against their bad deeds: But
had one not need to walk with a Guard, and to have a Sentinel stand at
ones door for this? Verily, the flesh would be glad of such help; yea,
a spiritual man, could he tell how to get it. Acts 23. But I am stript
naked of these, and yet am commanded to be faithful in my servi[c]e for
Christ. Well then, I have spoken what I have spoken, and now come on
me what will, Job 13. 13. True, the Text sayes, Rebuke a scorner, and
he will hate thee; and that, He that reproveth a wicked man, getteth
himself a Blot and Shame; but what then? Open rebuke is better than
secret love; and he that receives it, shall find it so afterwards.
So then, whether Mr. Badmans friends shall rage or laugh at what I have
writ, I know that the better end of the staffe is mine. My endeavour
is to stop an hellish Course of Life, and to save a soul from death,
(Jam. 5.) and if for so doing, I meet with envy from them, from whom in
reason I should have thanks, I must remember the man in the dream, that
cut his way through his armed enemies, and so got into the beauteous
Palace; I must, I say, remember him, and do my self likewise.
Yet four things I will propound to the consideration of Mr. Badmans
friends, before I turn my back upon them.
1. Suppose that there be an Hell in very deed, not that I do question
it, any more than I do whether there be a Sun to shine; but I suppose
it for argument sake, with Mr. Badmans friends; I say, suppose there be
an Hell, and that too, such an one as the Scripture speaks of, one at
the remotest distance from God and Life eternall, one where the Worm of
a guilty Conscience never dyes, and where the fire of the Wrath of God
is not quenched.
Suppose, I say, that there is such an Hell, prepared of God (as there
is indeed) for the body and soul of the ungodly World after this life,
to be tormented in: I say, do but with thy self suppose it, and then
tell me, Is it not prepared for thee, thou being a wicked man? Let thy
conscience speak, I say, is it not prepared for thee, thou being an
ungodly man? And dost thou think, wast thou there now, that thou art
able to wrestle with the Judgment of God? Why then do the fallen Angers
tremble there? thy hands cannot be strong, nor can thy heart endure, in
that day when God shall deal with thee: Ezek. 22. 14.
2. Suppose that some one that is now a soul in Hell for sin, was
permitted to come hither again to dwell; and that they had a grant
also, that upon amendment of life, next time the dye, to change that
place for Heaven ant Glory; what sayest thou, O wicked man? would
such an one (thinkest thou) run again into the same course of life as
before, and venture the damnation that for sin he had already been in?
Would he choose again to lead that cursed life that afresh would kindle
the flames of Hell upon him, and that would bind him up under the heavy
wrath of God? O! he would not, he would not; the sixteenth of Luke
insinuates it: yea Reason it self, awake, would abhorr it, and tremble
at such a thought.
3. Suppose again, that thou that livest and rollest in thy sin, and
that as yet hast known nothing but the pleasure thereof, shouldst be
by an angel conveyed to some place where with convenience, from thence
thou mightest have a view of Heaven and Hell; of the Joyes of the
one, and the torments of the other; I say, suppose that from thence
thou mightest have such a view thereof, as would convince thy reason,
that both Heaven and Hell, are such realities as by the Word they are
declared to be; wouldest thou (thinkest thou) when brought to thy home
again, chuse to thy self thy former life, to wit, to return to thy
folly again? No; if belief of what thou sawest, remained with thee,
thou wouldest eat Fire and Brimstone first.
4. I will propound again. Suppose that there was amongst us such a Law,
(and such a Magistrate to inflict the penalty,) That for every open
wickedness committed by thee, so much of thy flesh should with burning
Pincers be plucked from thy Bones: Wouldest thou then go on in thy open
way of Lying, Swearing, Drinking and Whoring, as thou with delight
doest now? Surely, surely, No: The fear of the punishment would make
thee forbear; yea, would make thee tremble, even then when thy lusts
were powerfull, to think what a punishment thou wast sure to sustain,
so soon as the pleasure was over. But Oh! the folly, the madness, the
desperate madness that is in the hearts of Mr. Badmans friends, who in
despite of the threatnings of an holy and sin revenging God, and of the
outcries and warnings of all good men; yea, that will in despite of the
groans and torments of those that are now in Hell for sin, (Luk. 16.
24. 28.) go on in a sinfull course of life; yea, though every sin is
also a step of descent, down to that infernal Cave. O how true is that
saying of Solomon, The heart of the sons of men is full of evil, and
madness is in their heart while they live, and after that they go to
the dead, Eccles. 9. 3. To the dead! that is, to the dead in Hell, to
the damned dead; the place to which those that have dyed Bad men are
gone, and that those that live Bad men are like to go to, when a little
more sin, like stollen waters, hath been imbibed by their sinful souls.
That which has made me publish this Book is,
1. For that wickedness like a flood is like to drown our English
world: it begins already to be above the tops of mountains; it has
almost swallowed up all; our Youth, our Middle age, Old age, and all,
are almost carried away of this flood. O Debauchery, Debauchery, what
hast thou done in England! Thou hast corrupted our Young men, and hast
made our Old men beasts; thou hast deflowered our Virgins, and hast
made Matrons Bawds. Thou hast made our earth to reel to and fro like
a drunkard; ’tis in danger to be removed like a Cottage, yea, it is,
because transgression is so heavy upon it, like to fall and rise no
more. Isa. 24. 20.
O! that I could mourn for England, and for the sins that are committed
therein, even while I see that without repentance, the men of Gods
wrath are about to deal with us, each having his slaughtering weapon in
his hand: (Ezek. 9. 1, 2.) Well, I have written, and by Gods assistance
shall pray, that this flood may abate in England: and could I but see
the tops of the Mountains above it, I should think that these waters
were abating.
2. It is the duty of those that can, to cry out against this deadly
plague, yea, to lift up their voice as with a Trumpet against it; that
men may he awakened about it, flye from it, as from that which is the
greatest of evils. Sin pull’d Angels out of Heaven, pulls men down to
Hell, and overthroweth Kingdoms. Who, that sees an house on fire, will
not give the Allarum to them that dwell therein? who that sees the
Land invaded, will not set the Beacons on a fame? Who, that sees the
Devils, as roaring Lyons, continually devouring souls, will not make an
Out-cry? But above all, when we see sin, sinful sin, a swallowing up a
Nation, sinking of a Nation, and bringing its Inhabitants to temporal,
spiritual, and eternal ruine, shall we not cry out, and cry, They are
drunk, but not with Wine; they stagger, but not with strong drink;
they are intoxicated with the deadly poyson of sin, which will, if its
malignity be not by wholsom means allayed, bring Soul and Body, and
Estate and Countrey, and all, to ruin and destruction?
3. In and by this my Out-cry, I shall deliver my self from the ruins
of them that perish: for a man can do no more in this matter, I mean
a man in my capacity, than to detect and condemn the wickedness, warn
the evil doer of the Judgment, and fly therefrom my self. But Oh! that
I might not only deliver my self! Oh that many would hear, and turn
at this my cry, from sin! that they may be secured from the death and
Judgment that attend it.
Why I have handled the matter in this method, is best known to my self:
and why I have concealed most of the Names of the persons whose sins or
punishments I here and there in this Book make relation of, is,
1. For that neither the sins nor Judgments were all alike open; the
sins of some, were committed, and the Judgments executed for them only
in a corner. Not to say that I could not learn some of their names; for
could I, I should not have made them publick, for this reason.
2. Because I would not provoke those of their Relations that survive
them; I would not justly provoke them, and yet, as I think, I should,
should I have intailed their punishment to their sins, and both to
their names, and so have turned them into the world.
3. Nor would I lay them under disgrace and contempt, which would, as I
think, unavoidably have happened unto them had I withall inserted their
Names.
As for those whose Names I mention, their crimes or Judgments were
manifest; publick almost as any thing of that nature that happeneth to
mortal men. Such therefore have published their own shame by their sin,
and God, his anger, by taking of open vengeance.
As Job sayes, God has strook them as wicked men in the open sight of
others, Job 34. 26. So that I cannot conceive, since their sin and
Judgment was so conspicuous, that my admonishing the world thereof,
should turn to their detriment: For the publishing of these things,
are, so far as Relation is concerned, intended for remembrancers: That
they may also bethink themselves, repent and turn to God, lest the
Judgments for their sins should prove hereditary. For the God of Heaven
hath threatned to visit the iniquity of the fathers upon the children,
if they hate him, to the third and fourth generation, Exod. 20. 5.
Nebuchadnezzars punishment for his pride being open, (for he was for
his sin, driven from his Kingly dignity, and from among men too, to eat
grass like an Ox, and to company with the beasts,) Daniel did not stick
to tell Belshazzar his son to his face thereof; nor to publish it that
it might be read and remembred by the generations to come. The same may
be said of Judas and Ananias, &c. for their sin and punishment were
known to all the dwellers at Jerusalem, Acts 1. Chap. 5.
Nor is it a sign but of desperate impenitence and hardness of heart,
when the offspring or relations of those who have fallen by open,
fearfull and prodigious Judgments, for their sin, shall overlook,
forget, pass by, or take no notice of such high outgoings of God
against them and their house. Thus Daniel aggravates Belshazzars crime,
for that he hardened his heart in pride, though he knew that for that
very sin and transgression his father was brought down from his height,
and made to be a companion for Asses. And thou his son, O Belshazzar,
sayes he, hast not humbled thy heart, though thou knewest all this.
Dan. 5. A home reproof indeed, but home is most fit for an open and
continued-in transgression.
Let those then that are the Offspring or relations of such, who by
their own sin, and the dreadfull Judgments of God, are made to become
a sign, (Deut. 16. 9, 10.) having been swept, as dung, from off the
face of the earth, beware, lest when Judgment knocks at their door, for
their sins, as it did before at the door of their Pregenitors, it falls
also with as heavy a stroak as on them that went before them: Lest, I
say, they in that day, instead of finding mercy, find for their high,
daring, and Judgment-affronting-sins, Judgment without mercy.
To conclude, let those that would not dye Mr. Badmans death, take heed
of Mr. Badmans wayes: for his wayes bring to his end; Wickedness will
not deliver him that is given to it; though they should cloak all with
a Profession of Religion.
If it was a transgression of Old, for a man to wear a Womans Apparel,
surely it is a transgression now for a sinner to wear a Christian
Profession for a Cloak. Wolves in Sheeps Cloathing swarm in England
this day: Wolves both as to Doctrine, and as to Practice too. Some men
make a Profession, I doubt, on purpose that they may twist themselves
into a Trade; and thence into an Estate; yea, and if need be, into an
Estate Knavishly, by the ruins of their Neighbour: let such take heed,
for those that do such things have the greater damnation.
Christian, make thy Profession shine by a Conversation according to
the Gospel: Or else thou wilt damnifie Religion, bring scandal to thy
Brethren, and give offence to the Enemies; and ’twould be better that a
Millstone was hanged about thy neck, and that thou, as so adorned, wast
cast into the bottom of the Sea, than so to do.
Christian, a Profession according to the Gospel, is, in these dayes, a
rare thing; seek then after it, put it on, and keep it without spot;
and (as becomes thee) white, and clean, and thou shalt be a rare
Christian.
The Prophecy of the last times is, that professing men (for so I
understand the Text) s[h]all be, many of them, base; (2 Tim. 3.) but
continue thou in the things that thou hast learned, not of wanton men,
not of licentious times, but of the Word and Doctrine of God, that is
according to Godliness; and thou shalt walk with Christ in white.
Now God Almighty give his people Grace, not to hate or malign Sinners
nor yet to choose any of their wayes, but to keep themselves pure from
the blood of all men, by speaking and doing according to that Name and
those Rules that they profess to know, and love; for Jesus Christs sake.
John Bunyan.
Books lately Printed for and Sold by Nathaniel Ponder at the Peacock in
the Poultrey, neer the Church.
Biblia Sacra, sive Testamentum Vetus, ab Im. Tremellio & Fr. Junio ex
Hebræo Latinè redditum. Et Testamentum Novum à Theod. Beza è Græco
in Latinum versum. Argumentis Capitum additis versibúsque singulis
distinctis, & seorsum expressis. 12°.
Χριστολογία, Or, A Declaration of the Glorious Mystery of the Person of
Christ, God and Man. With the Infinite Wisdom, Love and Power of God in
the contrivance and constitution thereof. As also of the Grounds and
Reasons of his Incarnation, the nature of his Ministry in Heaven, the
present State of the Church above thereon, and the Use of his Person
in Religion. With an Account and Vindication of the Honour, Worship,
Faith, Love, and Obedience due unto him, in and from the Church. By
John Owen, D.D.
Divine Breathings: or a Manual of practical Contemplations, in one
Century: Tending to promote Gospel-Principles, and a good Conversation
in Christ. Comprizing in brief many of those great Truths that are to
be known and practised by a Christian. By T.S.
Youth’s Comedy, or the Souls Tryals and Triumph: a Dramatick Poem. With
Divers Meditations intermixt upon several Subjects. Set forth to help
and encourage those that are seeking a Heavenly Country. By the Author
of Youth’s Tragedy.
A Treatise of the Fear of God: shewing what it is, and how
distinguished from that which is not so. Also Whence it comes. Who has
it. What are the Effects. And What the Priviledges of those that have
it in their hearts. By John Bunyan.
The Tragical History of Jetzer: Or, a Faithful Narrative of the
Feigned Visions, Counterfeit Revelations, and false Miracles of the
Dominican Fathers of the Covent of Bern in Switzerland, to Propagate
their Superstitions. For which Horrid Impieties, the Prior, Sub-Prior,
Lecturer, and Receiver of the said Covent were Burnt at a Stake, Anno
Dom. 1509. Collected From the Records of the said City by the Care
of Sir William Waller, Knight. Translated from his French Copy by an
Impartial Pen, and now made Publick for the Information of English
Protestants, who may hence learn, that Catholicks will stick at no
Villanies which may Advance their Designs, nor at any Perjuries that
may Conceal them. With an Epistle, wherein are some soft and gentle
Reflections upon the Lying, Dying Speeches of the Jesuites lately
Executed at Tyburn. The Second Edition.
The Pilgrims Progress from this World to that which is to come:
Delivered in the Similitude of a Dream. By John Bunyan. This fourth
Impression hath the Authors Picture and many Additions.
There is now in the Press, and will be suddenly published, An
Exposition on the 6, 7, 8, 9, and 10th Chapters on the Hebrews: Being a
Third Volume. By John Owen, D.D.
ERRATA.
Page 127. line 8. for amated read amazed, p. 149. l. 15. for herbaps r.
perhaps, p. 162. l. 3, & 4. for diababolical r. diabolical, p. 287. l. 9.
for, for r. so, p. 304. for reputation r. repentance.
THE LIFE AND DEATH OF MR. BADMAN
Presented to the World in a Familiar DIALOGUE Betwixt Mr. _WISEMAN_,
And, Mr. _ATTENTIVE_.
_Wiseman_.
Good morrow my good Neighbour, Mr. Attentive; whither are you walking
so early this morning? methinks you look as if you were concerned about
something more than ordinary. Have you lost any of your Cattel, or what
is the matter?
Attentive. Good Sir, Good morrow to you, I have not as yet lost ought,
but yet you give a right ghess of me, for I am, as you say, concerned
in my heart, but ’tis because of the badness of the times. And Sir,
you, as all our Neighbours know, are a very observing man, pray
therefore what do you think of them?
Wise. Why? I think, as you say, to wit, that they are bad times, and
bad they will be, untill men are better: for they are bad men that
make bad times; if men therefore would mend, so would the times. ’Tis
a folly to look for good dayes, so long as sin is so high, and those
that study its nourishment so many. God bring it down, and those that
nourish it to Repentance, and then my good Neighbour, you will be
concerned, not as you are now: Now you are concerned because times are
so bad; but then you will be so, ’cause times are so good: Now you are
concerned so as to be perplexed, but then you will be concerned so as
to lift up your voice with shouting; for I dare say, could you see such
dayes they would make you shout.
Atten. Ai, so they would, such times I have prayed for, such times I
have longed for: but I fear they’l be worse before they be better.
Wise. Make no Conclusions, man: for he that hath the hearts of men
in his hand, can change them from worse to better, and so bad times
into good. God give long life to them that are good, and especially to
those of them that are capable of doing him service in the world. The
Ornament and Beauty of this lower World, next to God and his Wonders,
are the men that spangle and shine in godliness.
Now as Mr. Wiseman said this, he gave a great sigh.
Atten. Amen. Amen. But why, good Sir, do you sigh so deeply? is it for
ought else than that for the which as you have perceived, I my self am
concerned?
Wise. I am concerned with you, for the badness of the times; but that
was not the cause of that sigh, of the which, as I see, you take
notice. I sighed at the remembrance of the death of that man for whom
the Bell tolled at our Town yesterday.
Atten. Why? I trow, Mr. Goodman your Neighbour is not dead. Indeed I
did hear that he had been sick.
Wise. No, no, it is not he. Had it been he, I could not but have been
concerned, but yet not as I am concerned now. If he had died, I should
only have been concerned for that the world had lost a Light: but the
man that I am concerned for now, was one that never was good, therefore
such an one who is not dead only, but damned. He died that he might
die, he went from Life to Death, and then from Death to Death, from
Death Natural to death Eternal. And as he spake this, the water stood
in his eyes.
Atten. Indeed, to goe from a death-bed to Hell is a fearful thing to
think on. But good Neighbour Wiseman, be pleased to tell me who this
man was, and why you conclude him so miserable in his death?
Wise. Well, if you can stay, I will tell you who he was, and why I
conclude thus concerning him.
Atten. My leisure will admit me to stay, and I am willing to hear you
out. And I pray God your discourse may take hold on my heart, that I
may be bettered thereby. So they agreed to sit down under a tree: Then
Mr. Wiseman proceeded as followeth.
Wise. The man that I mean, is one Mr. Badman; he has lived in our Town
a great while, and now, as I said, he is dead. But the reason of my
being so concerned at his death, is, not for that he was at all related
to me, or for that any good conditions died with him, for he was far
from them, but for that, as I greatly fear, he hath, as was hinted
before, died two deaths at once.
Atten. I perceive what you mean by two deaths at once; and to speak
truth, ’tis a fearfull thing thus to have ground to think of any: for
although the death of the ungodly and sinners is laid to heart but of
few, yet to die in such a state, is more dreadful and fearful than any
man can imagine. Indeed if a man had no Soul, if his state was not
truely Immortal, the matter would not be so much; but for a man to be
so disposed of by his Maker, as to be appointed a sensible being for
ever, and for him too to fall into the hands of revenging Justice,
that will be always, to the utmost extremity that his sin deserveth,
punishing of him in the dismal dungeon of Hell, this must needs be
unutterably sad, and lamentable.
Wise. There is no man, I think, that is sensible of the worth of one
Soul, but must, when he hears of the death of unconverted men, be
stricken with sorrow and grief: because, as you said well, that mans
state is such, that he has a sensible being for ever. For ’tis sense
that makes punishment heavy. But yet sense is not all that the Damned
have, they have sense and reason too; so then, as Sense receiveth
punishment with sorrow because it feels, and bleeds under the same,
so by Reason, and the exercise thereof, in the midst of torment, all
present Affliction is aggravated, and that three manner of wayes:
1. Reason will consider thus with himself; For what am I thus
tormented? and will easily find ’tis for nothing but that base and
filthy thing, Sin; and now will Vexation be mixed with Punishment, and
that will greatly heighten the Affliction.
2. Reason will consider thus with himself. How long must this be my
state? And will soon return to himself this Answer: This must be my
state for ever and ever. Now this will greatly increase the torment.
3. Reason will consider thus with himself; What have I lost more than
present ease and quiet by my sins that I have committed? And will
quickly return himself this answer: I have lost Communion with God,
Christ, Saints and Angels, and a share in Heaven and eternal Life: And
this also must needs greaten the misery of poor damned souls. And this
is the case of Mr. Badman.
Atten. I feel my heart even shake at the thoughts of coming into such
a state. Hell! who knows that is yet alive, what the torments of Hell
are? This word Hell gives a very dreadful sound.
Wise. Ai, so it does in the ears of him that has a tender Conscience.
But if, as you say, and that truly, the very Name of Hell, is so
dreadful, what is the Place it self, and what are the Punishments that
are there inflicted, and that without the least intermission, upon the
Souls of damned men, for ever and ever.
Atten. Well, but passing this; my leisure will admit me to stay, and
therefore pray tell me what it is that makes you think that Mr. Badman
is gone to Hell.
Wise. I will tell you. But first do you know which of the Badmans I
mean?
Atten. Why was there more of them than one?
Wise. O, yes, a great many, both Brothers and Sisters, and yet all of
them the Children of a godly Parent, the more a great deal is the pity.
Atten. Which of them therefore was it that died.
Wise. The eldest, old in years, and old in sin; but the sinner that
dies an hundred years old shall be accursed.
Atten. Well, but what makes you think he is gone to Hell?
Wise. His wicked life, and fearful death, specially since the Manner of
his death was so corresponding with his life.
Atten. Pray let me know the manner of his death, if your self did
perfectly know it.
Wise. I was there when he died: But I desire not to see another such
man (while I live) die in such sort as he did.
Atten. Pray therefore let me hear it.
Wise. You say you have leisure and can stay, and therefore, if you
please, we will discourse even orderly of him. First, we will begin
with his Life, and then proceed to his Death: Because a relation of the
first may the more affect you, when you shall hear of the second.
Atten. Did you then so well know his Life?
Wise. I knew him of a Child. I was a man, when he was but a boy, and I
made special observation of him from first to last.
Atten. Pray then let me hear from you an account of his Life; but be as
brief as you can, for I long to hear of the manner of his death.
Wise. I will endeavour to answer your desires, and first, I will tell
you, that from a Child he was very bad: his very beginning was ominous,
and presaged that no good end, was, in likelyhood, to follow thereupon.
There were several sins that he was given to, when but a little
one, that manifested him to be notoriously infected with Or[i]ginal
corruption; for I dare say he learned none of them of his Father or
Mother; nor was he admitted to go much abroad among other Children,
that were vile, to learn to sin of them: Nay, contrariwise, if at any
time he did get abroad amongst others, he would be as the Inventer of
bad words, and an example in bad actions. To them all he used to be, as
we say, the Ring-leader, and Master-sinner from a Childe.
Atten. This was a bad Beginning indeed, and did demonstrate that he
was, as you say, polluted, very much polluted with Original Corruption.
For to speak my mind freely, I do confess, that it is mine opinion,
that Children come polluted with sin into the World, and that oft-times
the sins of their youth, especially while they are very young, are
rather by vertue of Indwelling sin, than by examples that are set
before them by others. Not but that they learn to sin by example too,
but Example is not the root, but rather the Temptation unto wickedness.
The root is sin within; for from within, out of the heart of man
proceedeth sin. {20a} {20b}
Wise. I am glad to hear that you are of this opinion, and to confirm
what you have said by a few hints from the Word. Man in his birth is
compared to an Ass, (an unclean Beast) and to a wretched Infant in
its blood: besides, all the first-born of old that were offered unto
the Lord, were to be redeemed at the age of a month, and that was
before they were sinners by imitation. The Scripture also affirmeth,
{21a} that by the sin of one, Judgement came upon all; and renders
this reason, for that all have sinned: nor is that Objection worth a
rush, That Christ by his death hath taken away Original Sin. First,
Because it is Scriptureless. Secondly, Because it makes them incapable
of Salvation by Christ; for none but those that in their own Persons
are sinners, are to have Salvation by him. Many other things might be
added, but between persons so well agreed as you and I are, these may
suffice at present: but when an Antagonist comes to deal with us about
this matter, then we have for him often other strong Arguments, if he
be an Antagonist worth the taking notice of. {21b}
Atten. But, as was hinted before, he used to be the Ring-leading
Sinner, or the Master of mischief among other children; yet these are
but Generals; pray therefore tell me in Particular which were the sins
of his Childhood.
Wise. I will so. When he was but a Child, he was so addicted to Lying,
{21c} that his Parents scarce knew when to believe he spake true; yea,
he would invent, tell, and stand to the Lyes that he invented and told,
and that with such an audacious face, that one might even read in his
very countenance the symptoms of an hard and desperate heart this way.
Atten. This was an ill beginning indeed, and argueth that he began to
harden himself in sin betimes. For a lye cannot be knowingly told and
stood in, (and I perceive that this was his manner of way in Lying)
but he must as it were force his own heart into it. Yea, he must make
his heart {21d} hard, and bold to doe it: Yea, he must be arrived to
an exceeding pitch of wickedness thus to doe, since all this he did
against that good education, that before you seemed to hint, he had
from his Father and Mother.
Wise. The want of good Education, as you have intimated, is many times
a cause why Children doe so easily, so soon, become bad; especially
when there is not only a want of that, but bad Examples enough, as, the
more is the pity, there is in many Families; by vertue of which poor
Children are trained up in Sin, and nursed therein for the Devil and
Hell. But it was otherwise with Mr. Badman, for to my knowledge, this
his way of Lying, was a great grief to his Parents, for their hearts
were much dejected at this beginning of their Son; nor did there want
Counsel and Correction from them to him, if that would have made him
better. He wanted not to be told, in my hearing, and that over and over
and over, That all Lyars should have their part in the Lake that burns
with fire and brimstone; and that whosoever loveth and maketh a lye,
should not have any part in the new and heavenly Jerusalem: {22a} But
all availed nothing with him; when a fit, or an occasion to lie, came
upon him, he would invent, tell, and stand to his Lie (as steadfastly
as if it had been the biggest of truths,) that he told, and that with
that hardening of his heart and face, that it would be to those that
stood by, a wonder. Nay, and this he would doe when under the rod of
correction which is appointed by God for Parents to use, that thereby
they might keep their Children from Hell. {22b}
Atten. Truly it was, as I said, a bad beginning, he served the Devil
betimes; yea he became a Nurse to one of his {22c} Brats, for a spirit
of Lying is the Devils Brat, {22d} for he is a Liar and the Father of
it.
Wise. Right, he is the Father of it indeed. A Lie is begot by the
Devil, as the Father, and is brought forth by the wicked heart, as the
Mother: wherefore another Scripture also saith, Why hath Satan filled
thy heart to lye, {22e} &c. Yea, he calleth the heart that is big
with a lye, an heart that hath Conceived, that is, by the Devil. Why
hast thou conceived this thing in thy heart, thou hast not lied unto
men, but unto God. True, his lye was a lye of the highest nature, but
every lye hath the {22f} same Father and Mother as had the lie last
spoken of. For he is a lier, and the Father of it. A lie then is the
Brat of Hell, and it cannot {23a} be in the heart before the person
has committed a kind of spiritual Adultery with the Devil. That Soul
therefore that telleth a known lie, has lien with, and conceived it by
lying with the Devil, the only Father of lies. For a lie has only one
Father and Mother, the Devil and the Heart. No marvel therefore if the
hearts that hatch and bring forth Lies, be so much of complexion with
the Devil. Yea, no marvel though God and Christ have so bent their Word
against lyers: a lyer is weded to the Devil himself.
Atten. It seems a marvellous thing in mine eyes, that since a lye is
the Offspring of the devill, and since a lye brings the soul to the
very den of Devils, to wit, the dark dungeon of hell; that men should
be so desperately wicked as to accustom themselves to so horrible a
thing.
Wise. It seems also marvellous to me, specially when I observe for how
little a matter some men will study, contrive, make and tell a lye. You
shall have some that will lye it over and over, and that for a peny
{23b} profit. Yea, lye and stand in it, although they know that they
lye: yea, you shall have some men that will not stick to tell lye after
lye, though themselves get nothing thereby; They will tell lyes in
their ordinary discourse with their Neighbours, also their News, their
Jests, and their Tales must needs be adorned with lyes; or else they
seem to bear no good sound to the ear, nor shew much to the fancie of
him to whom they are told. But alas, what will these lyers doe, when,
for their lyes they shall be tumbled down into hell, to that Devil that
did beget those lyes in their heart, and so be tormented by fire and
brimstone, with him, and that for ever and ever, for their lyes?
Atten. Can you not give one some example of Gods Judgements upon lyers,
that one may tell them to lyers when one hears them lye, if perhaps
they may by the hearing thereof, be made afraid, and ashamed to lye.
Wise. Examples! why, {23c} Saphira and his wife are examples enough
to put a stop, one would think, to a spirit addicted thereto, for
they both were stricken down dead for telling a lye, and that by God
himself, in the midst of a company of people. But if Gods threatning of
Liers with Hell-fire, and with the loss of the Kingdom of Heaven, will
not prevail with them to leave off to lie and make lies, it cannot be
imagined that a relation of temporal Judgements that have swept liers
out of the World heretofore, should do it. Now, as I said, this Lying
was one of the first sins that Mr. Badman was addicted to, and he could
make them and tell them fearfully.
Atten. I am sorry to hear this of him, and so much the more because, as
I fear, this sin did not reign in him {24a} alone; for usually one that
is accustomed to lying, is also accustomed to other evils besides, and
if it were not so also with Mr. Badman, it would be indeed a wonder.
Wise. You say true, the lier is a Captive slave of more than the spirit
of lying: and therefore this Mr. Badman, as he was a lier from a Child,
so he was also much given to {24b} pilfer and steal, so that what he
could, as we say, handsomly lay his hands on, that was counted his own,
whether they were the things of his fellow Children; or if he could lay
hold of any thing at a Neighbours house, he would take it away; you
must understand me of Trifles; for being let but a Child he attempted
no great matter, especially at first. But yet as he grew up in strength
and ripeness of wit, so he attempted to pilfer and steal things still
of more value than at first. He took at last great pleasure in robbing
of Gardens and Orchards; and as he grew up, to steal Pullen from the
Neighbourhood: Yea, what was his {24c} Fathers, could not escape his
fingers, all was Fish that came to his Net, so hardened, at last, was
he in this mischief also.
Atten. You make me wonder more and more. What, play the Thief too!
What play the Thief so soon! He could not but know, though he was but
a Child, that what he took from others, was none of his own. Besides,
if his Father was a good man, as you say, it could not be, but he must
also hear from him, that to steal was to transgress the Law of God, and
so to run the hazard of eternal Damnation.
Wise. His Father was not wanting to use the means to reclaim him, often
urging, as I have been told, that saying in the Law of Moses, {24d}
Thou shalt not steal: And also that, This is the Curse that goeth forth
over the face of the whole earth, for every one that stealeth shall be
cut off, &c. {25a} The light of Nature also, though he was little, must
needs shew him that what he took from others, was not his own, and that
he would not willingly have been served so himself. But all was to no
purpose, let Father and Conscience say what they would to him, he would
go on, he was resolved to go on in his wickedness.
Atten. But his Father would, as you intimate, sometimes rebuke him for
his wickedness; pray how would he carry it then?
Wise. How! why, like to a Thief that is found. He would stand {25b}
gloating, and hanging down his head in a sullen, pouching manner, (a
body might read, as we use to say, the picture of Ill-luck in his
face,) and when his Father did demand his answer to such questions
concerning his Villany, he would grumble and mutter at him, and that
should be all he could get.
Atten. But you said that he would also rob his Father, methinks that
was an unnatural thing.
Wise. Natural or unnatural, all is one to a Thief. Beside, you
must think that he had likewise Companions to whom he was, for the
wickedness that he saw in them, more {25c} firmly knit, than either to
Father or Mother. Yea, and what had he cared 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, they and
their counsel was his Bondage; yea, and if I forget not, I have heard
some say, that when he was, at times, among his Companions, he would
greatly {25d} rejoyce to think that his Parents were old, and could not
live long, and then, quoth he, I shall be mine own man, to do what I
list without their controul.
Atten. Then it seems he counted that robbing of his Parents was no
crime.
Wise. None at all, and therefore he 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. And for that
he set so light by them as to their Persons and Counsels, ’twas a sign
that at present he was of a very abominable spirit, {26a} and that some
Judgement waited to take hold of him in time to come.
Atten. But can you imagin what it was, I mean, in his conceit (for I
speak not now of the suggestions 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, were small; to rob
Orchards, and Gardens, and to steal Pullen, and the like, these he
counted {26b} Tricks of Youth, nor would he be beat out of it by all
that his Friends could say. They would tell him that he must not covet,
or desire, (and yet to desire, is less than to take) even any thing,
the least thing that was his Neighbours, 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 Companions, and the delusion of his own corrupt
heart, he would go on in his pilfering course, and where he thought
himself secure, would talk of, and laugh at it when he had done.
[Picture: Take note symbol] Atten. Well, I heard a man once, when he
was upon the Ladder with the Rope about his Neck, confess (when ready
to be turned off by the Hangman) that that which had brought him to
that end, was his accustoming of himself, when young, to pilfer and
steal small things. To my best remembrance he told us, that he began
the trade of a Thief by stealing Pins and Points, 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 with little ones, way is made for the commission of
bigger.
Wise. Since you are entred upon Storyes, I also will tell you one, the
which, {26d} though I heard it not with mine own Ears, yet my Author I
dare believe: {26e} It is concerning one old Tod, that was hanged about
Twenty years agoe, or more, at Hartford, for being a Thief. The Story
is this:
[Picture: Take note symbol] At a Summer Assizes holden at Hartfor[d],
while the Judge was sitting upon the Bench, comes this old Tod into
the Court, cloathed in a green Suit, with his Leathern Girdle in his
hand, his Bosom open, and all on a dung sweat, as if he had run for
his Life; and being come in, he spake aloud as follows: {27} My Lord,
said he, Here is the veryest Rogue that breaths upon the face of the
earth. I have been a Thief from a Child: When I was but a little one, I
gave my self to rob Orchards, and to do other such like wicked things,
and I have continued a Thief ever since. My Lord, there has not been a
Robbery committed thus many years within so many miles if 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.
Atten. This is a remarkable Story indeed, and you think it is a true
one.
Wise. It is not only remarkable, but pat to our purpose. This Thief,
like Mr. Badman, began his Trade betimes; he began too where Mr. Badman
began, even at robbing of Orchards, and other such things, which
brought him, as you may perceive, from sin to sin, till at last it
brought him to the publick shame of sin, which is the Gallows.
As for the truth of this Story, the Relator told me that he was at the
same time himself in the Court, and stood within less than two yards of
old Tod, when he heard him aloud to utter the words.
Atten. These two sins of lying and stealing were a bad sign of an evil
end.
Wise. So they were, and yet Mr. Badman came not to his end like old
Tod; Though I fear, to as bad, nay, worse than was that death of the
Gallows, though less discerned by spectators; but more of that by and
by. But you talk of these two sins as if these were all that Mr. Badman
was addicted to in his Youth: Alas, alas, he swarmed with sins, even as
a Begger does with Vermin, and that when he was but a Boy.
Atten. Why what other sins was he addicted to, I mean while he was but
a Child?
Wise. You need not ask, to what other sins was he, but to what other
sins was he not addicted, that is, of such as suited with his Age: for
a man may safely say, that nothing that was vile came amiss to him; if
he was but capable to do it. Indeed some sins there be that Childhood
knows not how to be tampering with; but I speak of sins that he was
capable of committing, of which I will nominate two or three more. And,
First, He could not endure the {28a} Lords Day, because of the Holiness
that did attend it; the beginning of that Day was to him as if he was
going to Prison, (except he could get out from his Father and Mother,
and lurk in by-holes among his Companions, untill holy Duties were
over.) Reading the Scriptures, hearing Sermons, godly Conference,
repeating of Sermons, and Prayer, were things that he could not away
with; and therefore if his Father on such days, (as often he did,
though sometimes notwithstanding his diligence, he would be sure to
give him the slip) did keep him strictly to the observation of the day,
he would plainly shew by all carriages that he was highly discontent
therewith: he would sleep at Duties, would talk vainly with his
Brothers, and as it were, think every godly opportunity seven times as
long as it was, gruding till it was over.
Atten. This his abhorring of that day, was not, I think, for the sake
of the day itself: for as it is a day, it is nothing else but as other
days of the Week: But I suppose that the {28b} reason 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 days of the week that ought to be
spent in holy Devotion, in remembrance of our Lords Resurrection from
the dead.
Wise. Yes, ’twas 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.
Atten. Doth not God by instituting of a day unto holy Duties, make
great proof how the hearts and inclinations of poor people do stand to
Holiness of heart, and a Conversation in [h]oly duties?
Wise. {29a} Yes doubtless; and a man shall shew his Heart and his Life
what they are, more by one Lords-day, than by all the days of the week
besides: And the reason is, because on the Lords-day there is a special
restraint laid upon men as to Thoughts and Life, more than upon other
days of the week besides. Also, men are enjoyned on that day to a
stricter performance of holy Duties, and restraint of worldly business,
than upon other days they are; wherefore, if their hearts incline not
naturally to good, now they will shew it, now they will appear what
they are. The Lords Day is a kind of an Emblem of the heavenly Sabbath
above, and it makes manifest how the heart stands to the perpetuity of
Holiness, more than to be found in a transient Duty, does.
On other days a man may be in and out of holy Duties, and all in a
quarter of an hour; but now, the Lords Day is, as it were, a day that
enjoyns to one perpetual Duty of Holiness: Remember that thou keep
holy the Sabbath day, {29b} (which by Christ is not abrogated, 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; and therefore is a greater proof of the frame and temper
of a mans 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, {29c} upon the account that now they have
an opportunity to shew how they delight to honour him; {29d} in that
they have, not only an Hour, but a whole Day to shew it in: 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.
{29e} The first he calleth a Blessed man, but brandeth the other for
an unsanctified worldling. And indeed, to delight ourselves in Gods
service upon his Holy days, gives a better proof of a sanctified
Nature, than to grudge at the coming, and to be weary of the holy
duties of such dayes, as Mr. Badman did.
Atten. 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 Sabath is to be kept
to God; {30a} I say, to be kept for ever and ever. And for ought I
know, one reason why one day in seven, hath 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 doe the things that he says. And
this Mr. 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 {30b} spend it in all manner of idleness and profaneness, then he
would be pleased well enough: but what was this but a turning the day
into night, or other than taking an opportunity at Gods forbidding,
to follow our Callings, to solace and satisfie 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.
Wise. You needed not to have made that Apology for your censuring of
Mr. Badman, for all that knew him, will confirm what you said of him
to be true. He could not abide either that day, or any thing else that
had the stamp or image of God upon it. Sin, sin, and to do the thing
that was naught, was that which he delighted in, and that from a little
Child.
Atten. 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 these things sake comes
the wrath of God upon the Children of disobedience: {30c} and doubtless
he must be gone to Hell, if he died without Repentance; and to beget 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 inferiour to what you
have already heard.
Atten. Pray what were they?
Wise. Why he was greatly given, and that while a Lad, to grievous
{31a} Swearing and Cursing: yea, he then made no more of Swearing and
Cursing, than I do of telling my fingers. Yea, he would 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.
Atten. Oh! what a young Villain was this! here is, as the Apostle says,
a yielding of Members as instruments of unrighteousness unto sin, {31b}
indeed! This is proceeding from evil to evil with a witness; This
argueth that he was a black-mouthed young Wretch indeed.
Wise. He was so; and yet, as I told you, he counted, above all, this
kind of sinning, to be {31c} a Badge of his Honour: He reckoned himself
a mans Fellow when he had learnt to Swear and Curse boldly.
Atten. I am perswaded 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 terrour into his
words, to stuff them full of the sin of Swearing.
Wise. You say right, else, as I am perswaded, men would not so usually
belch out their blasphemous Oaths, as they do: they take a pride in it;
they think that to swear is Gentleman-like; and having once accustomed
themselves unto it, they hardly leave it all the days of their lives.
Atten. Well, but now we are upon it, pray shew me {31d} the difference
between Swearing and Cursing; for there is a difference, is there not?
Wise. Yes: There is a difference between Swearing and Cursing,
Swearing, vain swearing, such as young Badman accustomed himself unto.
Now vain and sinful swearing, {31e} Is a light and wicked calling of
God, &c. to witness to our vain and foolish 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 matter which of these it is that men swear about, if it be
done lightly and wickedly, and groundlesly, it is vain, because it is
a sin against the Third Commandement, which says, Thou shalt not take
the Name of the Lord thy God in vain. {32a} 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 expected, forgiveness.
Atten. Then it seems, though as to the matter of fact, a man swears
truely, yet if he sweareth lightly and groundlesly, his Oath is evil,
and he by it, under sin.
Wise. Yes; a man may say, {32b} The Lord liveth, and that is true, and
yet in so saying, swear falsly; because he sweareth vainly, needlesly,
and without a ground. To swear groundedly and necessarily, (which then
a man does, when he swears as being called thereto of God,) that is
tolerated of the Word: but this was none of Mr. Badmans swearing, and
therefore that which now we are not concerned about.
Atten. I perceive, by the Prophet, that a man may sin in swearing
to a Truth: They therefore must needs most horribly sin, that swear
to confirm their Jests and Lies; and as they think, the better to
beautifie their foolish talking.
Wise. They sin with an high hand; for they presume to imagine, {32c}
that God is as wicked as themselves, to wit, that he is an Avoucher
of Lies to be true. For, as I said before, to swear, is to call God
to witness; and to swear to a Lie, is to call God himself, to witness
that that Lie is true. This therefore must needs offend; for it puts
the highest affront upon the Holiness and Righteousness of God,
therefore his wrath must sweep them away. This kind of Swearing is put
in with lying, and killing, and stealing, and committing Adultery; and
therefore must not go unpunished: {32d} For if God will not hold him
guiltless that taketh his Name in vain, which a man may doe when he
swears to a truth, (as I have shewed before,) how can it be imagined,
that he should hold such guiltless, who, by Swearing, will appeal to
God, if Lies be not true, or that swear out of their frantick and
Bedlam madness. It would grieve and provoke a sober man to wrath, if
one should swear to a notorious lye, 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, Tales and Lies, and then swear by God that they
are true. Now this kind of Swearing was as common with young Badman, as
it was to eat when he was an hungred, or to go to bed when it was night.
Atten. I have often mused in my mind, what it should be that should
make men so common in the use of the sin of Swearing, since those that
be wise, will believe them never the sooner for that.
Wise. It cannot be any thing that is good, you may be sure; because the
thing it self is abominable: {33a} 1. Therefore it must be from the
promptings of the spirit of the Devil within them. 2. Also it flows
sometimes from hellish Rage, when the tongue hath set on fire of Hell
even the whole course of nature. {33b} 3. But commonly Swearing flows
from that daring Boldness that biddeth defiance to the Law that forbids
it. 4. Swearers think also that by their belching of their blasphemous
Oaths out of their black and polluted mouths, they shew themselves the
more valiant men: 5. And imagine also, that by these outrageous kind
of villianies, they shall conquer those that at such a time they have
to do with, and make them believe their lyes to be true. 6. They also
swear frequently to get Gain thereby, 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; especially with such an Oath-master that endeavoureth
to swear away his commodity to another, and that would swear his
Chapmans money into his own pocket.
Atten. All these causes of Swearing, so far as I can perceive, flow
from the same Root as doe the Oaths themselves, even from a hardened
and desperate heart. But pray shew me now how wicked cursing is to be
distinguished from this kind of swearing.
Wise. {34a} Swearing, as I said, hath immediately to do with the Name
of God, and it calls upon him to be witness to 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, Christ, Faith, and the like: But however, or by whatever
they swear, Cursing is distinguished from Swearing thus.
To {34b} Curse, to Curse profanely, it is to sentence another or our
self, 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
Shimei cursed David: He sentenced him for and to evil unjustly, when
he said to him, Come out, come out thou bloody man, and thou 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. {34c}
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. {34d}
But what was this Curse? Why, First, It was a wrong sentence past upon
David; Shimei called him Bloody man, 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 {34e} profane ones of our times who in
their rage and envy, have little else in 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
him, Damn him, Rogue! This is both a sentencing of him for, and to
evil, and is in it self 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, {35a} by wishing a curse to his soul; or consequently, to
Body or Estate. 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 {35b} would wish that evil might befall others; he would wish
their Necks broken, or that their Brains were out, or that the Pox, or
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 {35c} Damme Blades to be great
Swearers; but when in their hellish fury they say, God-damme 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-fire, if they repent not of
their sins.
Atten. But did this young 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 {35d} Father, nor Mother, nor Brother, nor
Sister, nor Servant, no nor the very Cattel that his Father had, could
escape these Curses of his. I say, that even the bruit Beasts when he
drove them, or rid upon them, if they pleased not his humour, they must
be sure to partake of his curse. {35e} He would wish their Necks broke,
their Legs broke, their Guts out, or that the Devil might fetch them,
or the like: and no marvel, for he that is so hardy to wish damnation,
or other bad curses to himself, or dearest relations; will not stick to
wish evil to the silly Beast, in his madness.
Atten. Well, I see still that this Badman was a desperate villain. But
pray, Sir, since you have gone thus far, now shew me 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, {36a} {36b} 1. Envie,
which is, as I apprehend, the leading sin to Witchcraft. 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 {36c} dishonour that it bringeth to God, is this. It taketh away
from him his Authority, in whose power it is onely, to Bless and 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 handy work. Man is Gods Image,
and to curse wickedly the Image of God, is to curse God himself. {36d}
Therefore as when men wickedly swear, they rend, and tare Gods 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, condemneth, 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 Kings
Picture was burned; would not this mans so saying, render him as an
Enemy to the Person of the King? Even so it is with them that, by
cursing, wish evil to their neighbour, or to themselves, they contemn
the Image, even the Image of God himself.
Atten. But do you think that the men that do thus, do think that they
do so vilely, so abominably?
Wise. The question is not what men do believe concerning their sin, but
what Gods Word says of it: If Gods Word says that Swearing and Cursing
are sins, though men should count them for Vertues, their reward will
be a reward for sin, to wit, the damnation of the soul.
To {37a} curse another, and to swear vainly and falsly, are sins
against the Light of Nature.
1. To Curse is so, because, whoso curseth another, knows, that at the
same time he would not be so served himself.
2. To Swear also, is a sin against the same Law: for Nature will tell
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. {37b}
Atten. But I wonder, since Curseing and Swearing are such evils in the
eyes of God, that he doth not make some Examples to others, for their
committing such wickedness.
[Picture: Take note symbol] Wise. Alas! so he has, a thousand times
twice told, as may be easily gathered by any observing people in every
Age and Countrey. I could present you with several my self; but waving
the abundance that might be mentioned, I will here present you with
{37c} two; One was that dreadful Judgment of God upon one N. P. at
Wimbleton 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 Inhabitant
of As[h]over in the County of Darby.
[Picture: Take note symbol] This Dorothy Mately, saith the Relator,
was noted by the people of the Town to be a great Swearer, and Curser,
and Lier, 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 23. of March, 1660.
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 denyed 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 day.
Now one George Hodgkinson of Ashover, a man of good report there, came
accidentally by where this Dorothy was, and stood still a while 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 Girle by the hand to
lead her away 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 Tub, and Sive, twirling
round, and sinking into the ground. Then said the man, Pray to God to
pardon thy sin, for thou art never like 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 staid. Then she called for
help again, thinking, as she said, that she should stay there. Now the
man though greatly amazed, did begin to think which way to help her,
but immediately a great stone which appeared in the Earth, fell upon
her head, and brake her Skull, and then the Earth fell in upon her and
covered her. She was afterwards digged up, and found about four yards
within ground, with the Boys two single Pence in her pocket, but her
Tub and Sive could not be found.
[Picture: Take note symbol] Atten. You bring to my mind a sad story,
the which I will relate unto you. The thing is this; About a bow-shoot
from where I once dwelt, there was a blind Ale-house, and the man that
kept it had a Son whose name was Edward. This Edward was, as it were,
an half-fool, both in his words, and manner of behaviour. 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 withall; to wit, by calling for him to make them sport by his
foolish words and gestures. So when these boon blades came to this mans
house, the Father would call for Ned: Ned therefore would come forth;
and the villain was 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 pleased 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 wherewith 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. Well, so it came to pass, through the righteous Judgement of
God, that Neds Wishes and Curses were in a little time fuelled upon
his Father; for not many months passed 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 by death; I say, Satan did take him and
possess 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 goe up and down in his body, but when tormenting time was
come (as he had often tormenting fits) then he would lye like an hard
bump in the soft place of his chest, (I mean, I saw it so,) and so
would rent and tare 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 encreased. I saw his Father also,
when he was possessed, I saw him in one of his fits, and saw his flesh
(as ’twas thought) by the Devil, gathered up on an heap, about the
bigness of half in Egge; to the unutterable torture and afflict[i]on
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 attempted to do it. The manner whereof 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 Forms 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 smoak; by this means (as ’twas
said) to fetch out the Devil. There therefore they kept the man till
he was almost smothered in the smoak, but no Devil came out of him; at
which Freeman was somewhat abashed, the man greatly afflicted, and I
made to go away wondering 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 Son. And this was the end of this hellish mirth.
Wise. These were all sad Judgements.
Atten. These were dreadful Judgments indeed.
Wise. Ai, and they look like the Threatning 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
cloathed himself with cursing as with a garment, so let it come into
his bowels like water, and as oyl into his bones. {40a}
Atten. It is a fearful thing for Youth to be trained up in a way of
Cursing and Swearing.
Wise. Trained up in them! that I cannot say Mr. Badman was, for his
Father hath oft-times 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) goe many a
Night with heavy heart to bed, and with as heavy an one to rise in the
Morning. But all was one to his graceless Son, neither wholsom counsel,
nor fatherly sorrow, would make him mend his Manners.
There {40b} are some indeed that do train up their Children to swear,
curse, lye and steal, and great is the misery of such 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! methinks for a Father or a Mother to train up a Child
in that very way that leadeth to Hell and Damnation, what thing so
horrible! But Mr. Badman was not by his Parents so brought up.
Atten. But methinks, since this Young Badman would not be ruled at
home, his Father should have tryed what good could have been done of
him abroad, by putting him out to some man of his acquaintance, that
he knew to be able to command him, and to keep him pretty hard to some
employ: So should he, at least, have been prevented of time to do those
wickednesses that could not be done without time to do them in.
Wise. Alas, his Father did so, {41a} he put him out betimes to one of
his own Acquaintance, and entreated him of all love, that he would take
care of Son, and keep him from extravagant wayes. 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 Fathers house, even so he
continued to be when he was in the house of his Master.
Atten. I have known some Children, who though they have been very Bad
at home, yet have altered much when they have been put out abroad;
especially when they have fallen into a Family, where the Governours
thereof have made conscience of maintaining of the Worship and Service
of God therein; but perhaps that might be wanting in Mr. Badmans
Masters house.
Wise. Indeed some Children do greatly mend, when put under other mens
Roofs; but, as I said, this naughty boy did not so; nor did his badness
continue, because he wanted a Master that both could and did correct
it: For his {41b} Master was a very good man, a very devout person; one
that frequented the best Soul-means, that set up the Worship of God in
his Family, and also that walked himself thereafter. He was also a man
very meek and merciful, one that did never overdrive young Badman in
business, nor that kept him at it at unseasonable hours.
Atten. Say you so! This is rare: I for my part can see but few that can
parallel, in these things, with Mr. Badmans Master.
Wise. Nor I neither, (yet Mr. Badman had such an one;) for, for the
most past, {42a} Masters are now a days such as mind nothing 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.
Atten. The more is the pity. But pray, now you have touched upon this
subject, shew me how many wages a Master may be the ruin of his poor
Apprentice.
Wise. Nay, I cannot tell you of all the wayes, yet some of them I will
mention.
Suppose then that a towardly Lad be put to be an Apprentice with one
that is reputed to be a Godly man, yet that Lad may be ruined many
wayes; that is, if his Master be not circumspect in all things that
respect both God and man, and that before his Apprentice.
1. If {42b} he be not moderate in the use of his Apprentice; if he
drives him beyond his strength; if he holds him to work at unseasonable
hours; if he will not allow him convenient time to read the Word, to
Pray, &c. This is the way to destroy him; that is, in those tender
begin[n]ings 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 has 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 themselves 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) distilling and fomenting of their profane and
wicked words and tricks before them, and these will easily stick in the
flesh and minds of Youth, to the corrupting of them.
4. If the Master have one Guise for abroad, and another for home;
that is, if his Religion hangs by in his house as his Cloak does,
and he 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, {43a} Children make a greater
inspection into the Lives of Fathers, Masters, &c. than oft-times they
are aware of: And therefore should Masters be carefull, else they may
soon destroy good beginnings in their Servants.
5. If the Master be unconscionable in his Dealing, and trades with
lying words; or if bad Commodities be avouched to be good, or if he
seeks after unreasonable gain, or the like; his servant sees it, and it
is enough to undo him. Elies Sons being bad before the congregation,
made Men despise the sacrifices of the Lord. {43b}
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 hinderances; {43c} His father took
care, and provided well for him, 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 doe.
Atten. ’Tis a wonder, that in such a Family, amidst so many spiritual
helps, nothing should take hold of his heart! What! not good Books,
nor good Instructions, nor good Sermons, nor good Examples, nor good
fellow-Servants, nor nothing do him good!
Wise. You talk, he minded none of these things; nay, all these were
{43d} abominable to him.
1. For good Books, they might lie in his Masters house till they rotted
for him, he would not regard to look into them; but, contrary-wise,
would get all the bad and abominable Books that he could, as beastly
Romances, and books full of Ribbauldry, 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 Instruction, 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 ’twas spoken. Yea, I have heard some that knew him then,
say, that one might evidently discern by the shew of his countenance
and gestures, that good counsel was to him like {44a} little-ease, even
a continual torment to him; nor did he ever count himself at liberty,
but when farthest off of wholsom words. He would hate them that rebuked
him, and count them his deadly 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 {44b} way was, when come into the place of hearing, to sit down
in some corner, and then to fall fast asleep.
2. Or else to fix his adulterous eyes upon some beautifull Object that
was in the place, and so all Sermon-while, therewith be feeding of his
fleshly lusts.
3. Or, if he could get near to some that he had observed would fit his
humour, he would be whispering, gigling, and playing with them, till
such time as Sermon was done.
Atten. Why! he 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
Apprentiship to learn them.
Atten. There could not but be added (as you relate them) Rebellion to
his sin. Methinks 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.
[Picture: Take note symbol] Wise. You say true, and I know not to whom
more fitly to compare him, {45b} than to that man, who when I my self
rebuked him for his wickedness, in this great huff replied; What would
the Devil do for company, if it was not for such as I.
Atten. 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; Again, They refuse to hearken,
and pull away their shoulder, and stop their ears; yea, they make their
hearts hard as an Adamant-stone, lest they should hear the Law, and the
words that the Lord of Host[s] hath sent. {45c} What are all these but
such as Badman, and such as the young man but now mentioned? That young
man was my Play-fellow when I was solacing my self in my sins: I may
make mention of him to my shame; but he has a great many fellows.
Atten. 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 I, 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.
Atten. Ha, poor obstinate sinners! doe 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 shall crie, and
I will not hear, saith the Lord. {45d} Doubtless there is a time a
coming, when Mr. Badman will crie for this.
Atten. But I wonder that he should be so expert in wickedness, so soon!
alas, he was but a Stripling, I suppose, he was, as yet, not Twenty.
Wise. No, nor Eighteen neither: but (as with Ishmael, and with the
Children that mocked the Prophet) the seeds of sin did put forth
themselves betimes in him. {46a}
Atten. Well, he was as wicked a young man as commonly one shall hear of.
Wise. You will say so, when you know all.
Atten. All, I think here is a great All; but if there is more behind,
pray let us hear it.
Wise. Why, then I will tell you, that he had not been with his Master
much above a year and a half, but he came {46b} acquainted with three
young Villains (who here shall be nameless,) that taught him to
adde to his sin, much of like kind; and he as aptly received their
Instructions. One of them was chiefly given to Uncleanness, 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 worse.
Wise. That they made him worse you may be sure of, for they taught him
to be an Arch, a chief one in all their wayes.
Atten. It was an ill hap that he ever came acqu[a]inted with them.
Wise. You must rather word it thus. It {46c} was the Judgement of God
that he did; that is, he came acquainted with them, through the anger
of God. He had a good Master, and before him a good Father: By these
he had good counsel given him for Months and Years together; but his
heart was set upon mischief, he loved wickedness more than to do good,
even untill his Iniquity came to be hateful; therefore, from the anger
of God it was, that these companions of his, and he, did at last so
acquaint together. Sayes Paul, They did not like to retain God in their
knowledge; {46d} and what follows? wherefore, God gave them over, or
up to their own hearts lusts. And again, As for such as turn aside
to their own crooked wayes, the Lord shall lead them forth with the
workers of iniquity. {46e} This therefore was Gods hand upon him, that
he might be destroyed, be damned; because he received not the love of
the Truth that he might be saved. He chose his Delusions and Deluders
for him, even the company of base men, of Fools, that he might be
destroyed. {46f} {47a}
Atten. I cannot but think indeed, that it is a Great Judgment of God
for a man to be given up to the company of vile men; for what are such
but the Devils {47b} Decoyes, even those by whom he drawes the simple
into the Net? A Whoremaster, a Drunkard, a Thiefe, what are they but
the Devils baits, by which he catcheth others?
Wise. You say right; but this young Badman was no simple one, if by
simple, you mean one uninstructed; for he had often good counsel given
him: but if by simple, you mean, him that is a Fool as to the true
Knowledge of, and Faith in Christ, then he was a simple one indeed: for
he chose death, rather than life, and to live in continual opposition
to God, rather than to be Reconciled unto him; according to that saying
of the wise man; The fooles hated knowledge, and did not choose the
Fear of the Lord: {47c} and what Judgement more dreadfull can a fool
be given up to, than to be delivered into the hands of such men, that
have skill to do nothing, but to ripen sin, and hasten its finishing
unto damnation? And therefore men should be afraid of offending God,
because he can in this manner punish them for their sins. [Picture:
Take note symbol] I knew a man that once was, as I thought, hopefully
awakened about his Condition; yea, I knew two that were so awakened;
but in time they began to draw back, and to incline again to their
lusts; wherefore, God gave them up to the company of three or four men,
that in less than three years time brought them roundly to the Gallows,
where they were hanged like Dogs, because they refused to live like
honest men. {47e}
Atten. But such men do not believe, that thus to be given up of God, is
in Judgement and anger; they rather take it to be their liberty, and
do count it their happiness; they are glad that their Cord is loosed,
and that the reins are in their neck; they are glad that they may sin
without controul, and that they may choose such company as can make
them more expert in an evil way.
Wise. Their Judgement is therefore so much the greater, because thereto
is added blindness of Mind, and hardness of Heart in a wicked way. They
are turned up to the way of Death, but must not see to what place they
are going: They must go as the Ox to the slaughter, and as the Fool
to the Correction of the Stocks, {48a} till a Dart strikes through
their Liver, not knowing that it is for their life. This, I say,
makes their Judgement double, they are given up of God, for a while
to sport themselves with that which will assuredly make them mourn at
last, when their flesh and their body is consumed. {48b} These are
those that Peter {48c} speaks of, that shall utterly perish in their
own corruptions; these, I say, who count it pleasure to ryot in the
day-time, and that sport themselves with their own deceivings, are, as
natural bruit beasts, made to be taken and destroyed.
Atten. Well, but I pray now concerning these three Villains that were
young Badmans companions: Tell me more particularly how he carried it
then.
Wise. How he carried it! why, he did as they. I intimated so much
before, when I said, they made him an arch, a chief one in their ways.
First, He became a Frequenter of {48d} Taverns and Tippling-houses, and
would stay there untill he was even as drunk as a Beast. And if it was
so, that he could not get out by day, he would, be sure, get out by
night. Yea, he became so common a Drunkard, at last, that he was taken
notice of to be a Drunkard even by all.
Atten. This was Swinish, for Drunkenness, is so beastly a sin, a sin
so much against Nature, that I wonder that any that have but the
appearance of Men, can give up themselves to so beastly (yea, worse
than beastly) a thing.
Wise. It is a Swinish vanity indeed. I will tell you another Story.
{48f} [Picture: Take note symbol] There was a Gentleman that had a
Drunkard to be his Groom, and coming home one night very much abused
with Beer, his Master saw it. Well (quoth his Master within himself,)
I will let thee alone to night, but to morrow morning I will convince
thee that thou art worse than a Beast, by the behaviour of my Horse.
So when morning was come, he bids his man goe and water his Horse,
and so he did; but coming up to his Master, he commands him to water
him again; so the fellow rid into the water the second time, but his
masters horse would now drink no more, so the fellow came up and told
his Master. Then said his Master, Thou drunken sot, thou art far worse
than my Horse, he will drink but to satisfie nature, but thou wilt
drink to the abuse of nature; he will drink but to refresh himself,
but thou to thy hurt and dammage; He will drink, that he may be more
serviceable to his Master, but thou, till thou art uncapable of serving
either God or Man. O thou Beast, how much art thou worse than the horse
that thou ridest on.
Atten. Truly I think that his Master served him right; for in doing
as he did, he shewed him plainly, as he said, that he had not so much
government of himself as his horse had of himself, and consequently
that his beast did live more according to the Law of his nature by far,
than did his man. But pray go on with what you have further to say.
Wise. Why, I say, that there are {49a} four things, which if they were
well considered, would make drunkenness to be abhorred in the thoughts
of the Children of men.
1. It greatly tendeth to impoverish and beggar a man. The Drunkard,
says Solomon, shall come to poverty. {49b} Many that have begun the
world with Plenty, have gone out of it in Rags; through drunkenness.
Yea, many Children that have been born to good Estates, have yet been
brought to a Flail & a Rake, through this beastly sin of their Parents.
2. This sin of Drunkenness, it bringeth upon the Body, many, great, and
incurable Diseases, by which Men do in little time come to their end,
and none can help them. So, because they are overmuch wicked, therefore
they dye before their time. {49c}
3. Drunkenness, is a sin that is often times attended with abundance of
other evils. Who hath woe? Who hath sorrow? Who hath contention? Who
hath babblings? Who hath wounds without cause? Who hath redness of the
eyes? They that tarry long at the Wine, they that go to seek mixt wine.
{49d} That is, the Drunkard.
4. By Drunkenness, Men do often times shorten their dayes; goe out
of the Ale-house drunk, and break their Necks before they come home.
Instances not a few might be given of this, but this is so manifest, a
man need say nothing.
Atten. But {50a} {50b} that which is worse than all is, it also
prepares men for everlasting burnings.
Wise. Yea, and it so stupifies and besotts the soul, that a man that
is far gone in Drunkenness, is hardly ever recovered to God. Tell me,
when did you see an old drunkard converted? No, no, such an one will
sleep till he dies, though he sleeps on the top of a {50c} Mast, let
his dangers be never so great and Death and damnation never so near, he
will not be awaked out of his sleep. So that if a man have any respect
either to Credit, Health, Life or Salvation, he will not be a drunken
man. But the truth is, where this sin gets the upper hand, men are, as
I said before, so intoxicated and bewitched with the seeming pleasures,
and sweetness thereof; that they have neither heart nor mind to think
of that which is better in itself; and would, if imbraced, do them good.
Atten. You said that drunkenness tends to poverty, yet some make
themselves rich by drunken bargains.
Wise. I {50d} said so, because the Word says so. And as to some mens
getting thereby, that is indeed but rare, and base: yea, and base will
be the end of such gettings. The Word of God is against such wayes, and
the curse of God will be the end of such doings. An Inheritance may
sometimes thus be hastily gotten at the beginning, but the end thereof
shall not be blessed. Hark what the Prophet saith; Wo to him that
coveteth an evil covetousness, that he may set his nest on high. {50e}
Whether he makes drunkenness, or ought else, the engine and decoy to
get it; for that man doth but consult the shame of his own house, the
spoiling of his family, and the damnation of his Soul; for that which
he getteth by working of iniquity, is but a getting by the devices of
Hell; Therefore he can be no gainer neither for himself or family, that
gains by an evil course. But this was one of the sins that Mr. Badman
was addicted to after he came acquainted with these three fellows, nor
could all that his Master could do break him of this Beastly sin.
Atten. But where, since he was but an Apprentice, could he get Money to
follow this practice, for drunkenness, as you have intimated, is a very
costly sin.
Wise. His Master {51a} paid for all. For, (as I told you before) as he
learned of these three Villains to be a Beastly Drunkard; so he learned
of them to pilfer and steal from his Master. Sometimes he would sell
off his Masters Goods, but keep the Money, that is when he could; also
sometimes he would beguile his Master by taking out of his Cashbox: and
when he could do neither of these, he would convey away of his Masters
wares, what he thought would be least missed, and send or carry them to
such and such houses, where he knew they would be laid up to his use,
and then appoint set times there, to meet and make merry with these
fellowes.
Atten. This, was as bad, nay, I think, worse than the former; for by
thus doing, he did, not only run himself under the wrath of God, but
has endangered the undoing of his Master and his Familie.
Wise. Sins go not alone, but follow one the other as do the links of a
Chain; he that will be a drunkard, must have money either of his own,
or of some other mans; either of his Fathers, Mothers, Masters, or at
the high-way, or some way.
Atten. I fear that many an honest man is undone by such kind of
servants.
Wise. I am of the same mind with you, but {51b} this should make the
dealer the more wary what kind of Servants he keeps, and what kind of
Apprentices he takes. It should also teach him to look well to his Shop
himself, also to take strict account of all things that are bought
and sold by his Servants. The Masters neglect herein may embolden his
servant to be bad, and may bring him too in short time to rags and a
morsel of Bread.
Atten. I am afraid that there is much of this kind of pilfering among
servants in these bad dayes of ours.
Wise. Now, while it is in my mind, I will tell you a story. [Picture:
Take note symbol] When I was in prison, there came a woman to me that
was under a great deal of trouble. So I asked her (she being a stranger
to me) what she had to say to me. She said, she was afraid she should
be damned. I asked her the cause of those fears. She told me that she
had sometime since lived with a Shop-keeper at Wellingborough, and had
robbed his box in the Shop several times of Money, to the value of more
than now I will say; and pray, says she, tell me what I shall do. I
told her, I would have her go to her Master, and make him satisfaction:
She said, she was afraid; I asked her why? She said, she doubted he
would hang her. I told her, that I would intercede for her life, and
would make use of other friends too to do the like; But she told me,
she durst not venture that. Well, said I, shall I send to your Master,
while you abide out of sight, and make your peace with him, before he
sees you; and with that, I asked her her Masters name. But all that
she said in answer to this, was, Pray let it alone till I come to you
again. So away she went, and neither told me her Masters Name, nor
her own: This is about ten or twelve years since, and I never saw her
again. I tell you this story for this cause; to confirm your fears,
that such kind of servants too many there be; and that God makes them
sometimes like old Tod, of whom mention was made before, (through the
terrors that he layes upon them) to betray themselves.
[Picture: Take note symbol] I could tell you of another, that came to
me with a like relation concerning her self, and the robbing of her
Mistress; but at this time let this suffice.
Atten. But what was that other Villain addicted to, I mean, young
Badmans third companion?
Wise. Uncleanness. {52b} I told you before, but it seems you forgot.
Atten. Right, it was Uncleanness. Uncleanness is also a filthy sin.
Wise. It is so; and yet it is one of the most reigning sins in our day.
Atten. So they say, and that too among those that one would think had
more wit, even among the great ones.
Wise. The more is the pity: for usually Examples that are set by them
that are great and chief, {52c} spread sooner, and more universally,
then do the sins of other men; yea, and when such men are at the head
in transgressing, sin walks with a bold face through the Land. As
Jeremiah saith of the Prophets, so may it be said of such, From them
is profaneness gone forth into all the land; that is, with bold and
audacious face, Jer. 23. 15.
Atten. But pray let us return again to Mr. Badman and his companions.
You say one of them was very vile in the commission of Uncleanness.
Wise. Yes, so I say; not but that he was a Drunkard and also Thievish,
but he was most arch in this sin of Uncleanness: This Roguery was his
Master-piece, for he was a Ringleader to them all in the beastly sin of
Whoredom. He was also best acquainted with such houses where they were,
and so could readily lead the rest of his Gang unto them. The Strumpets
also, because they knew this young Villain, would at first discover
themselves in all their whorish pranks to those that he brought with
him.
Atten. That is a deadly thing: I mean, it is a deadly thing to young
men, when such beastly queans, shall, with words and carriages that are
openly tempting, discover themselves unto them; It is hard for such to
escape their Snare.
Wise. That is true, therefore the Wise mans counsel is the best: Come
not near the door of her house; {53a} for they are (as you say) very
tempting, as is seen by her in the Proverbs. I looked (says the Wise
man) through my casement, and beheld among the simple ones, I discerned
a young man void of understanding, passing through the streets near
her corner, and he went the way to her house: In the twilight, in
the evening, in the black and dark night. And behold, there met him
a Woman, with the attire of an harlot, and subtle of heart; ({53c}
she is loud and stubborn, her feet abide not in her house. Now she is
without, now she is in the street, and lieth in wait at every corner.)
So she caught him, and kiss’d him, and with an impudent face said unto
him: I have peace offerings with me; this day have I payed my vows.
Therefore came I forth to meet thee, diligently to seek thy face, and I
have found thee. I have decked my bed with coverings of Tapestry, with
carved works, with fine Linnen of Ægypt: I have perfumed my bed with
Myrrhe, Aloes, and Cinnamon; come let us take our fill of love untill
the Morning, let us solace our selves with loves. {53b} Here was a bold
Beast: And indeed, the very eyes, hands, words and ways of such, are
all snares and bands to youthful, lustful fellows: And with these was
young Badman greatly snared.
Atten. This sin of Uncleanness {54a} is mightily cried out against both
by Moses, the Prophets, Christ, and his Apostles; and yet, as we see,
for all that, how men run head-long to it!
Wise. You have said the truth, and I will adde, that God, to hold men
back from so filthy a sin, has set such a stamp of his Indignation upon
it, and commanded such evil effects to follow it, that were not they
that use it bereft of all Fear of God, and love to their own health,
they could not but stop and be afraid to commit it. For, besides the
eternal Damnation that doth attend such in the next world, (for these
have no Inheritance in the Kingdom of Christ and of God, Ephes. 5.) the
evil effects thereof in this world are dreadfull.
Atten. Pray skew me some of them, that as occasion offereth it self, I
may shew them to others for their good.
Wise. So I will. 1. {54b} It bringeth a man (as was said of the sin
before) to want and poverty; for by means of a Whorish woman, a man is
brought to a piece of bread. The reason is, for that an Whore will not
yield without hire; and men when the Devil and Lust is in them, and God
and his Fear far away from them, will not stick, so they may accomplish
their desire, to lay their Signet, their Bracelets, and their Staff
to pledge, {54c} rather than miss of the fulfilling of their lusts.
2. Again, by this sin men diminish their strength, and bring upon
themselves, even upon the Body, a multitude of Diseases. This King
Lemuel’s Mother warned him of. What my Son, said she, and what the son
of my womb, and what the Son of my Vows: Give not thy strength unto
women, nor thy ways to that which destroyeth Kings. {54d} This sin
is destructive to the Body. Give me leave to tell you another story.
[Picture: Take note symbol] I {54f} have heard of a great man that was
a very unclean person, and he had lived so long in that sin, that he
had almost lost his sight. So his Physicians were sent for, to whom he
told his to Disease; but they told him, that they could do him no good,
unless he would forbear his Women. Nay then, said he, farewell sweet
Sight. Whence observe, that this sin, as I said, is destructive to the
Body; and also, that some men be so in love therewith, that they will
have it, though it destroy their body.
Atten. Paul says also, that he that sins this sin, sins against his
own Body. But what of that? he that will run the hazard of eternal
Damnation of his Soul, but he will commit this sin, will for it run the
hazard of destroying his Body. If young Badman feared not the Damnation
of his Soul, do you think that the consideration of impairing of his
Body, would have deterred him therefrom?
Wise. You say true. But yet, methinks, there are still such bad effects
follow, often, upon the commission of it, that if men would consider
them, it would put, at least, a stop to their career therein.
Atten. What other evil effects attend this sin?
Wise. Outward shame and disgrace, and that in these particulars: {55a}
First, There often follows this foul sin, the Foul Disease, now called
by us the Pox. A disease so nauseous and stinking, so infectious to the
whole body (and so intailed to this sin) that hardly are any common
with unclean Women, but they have more or less a touch of it to their
shame.
Atten. That is a foul disease indeed: [Picture: Take note symbol] I
knew a man once that rotted away with it; and another that had his Nose
eaten off, and his Mouth almost quite sewed up thereby.
Wise. It is a Disease, that where it is, it commonly declares, that
the cause thereof is Uncleanness. It declares to all that behold such
a man, that he is an odious, a beastly, unclean person. This is that
strange punishment that Job speaks of, that is appointed to seize on
these workers of Iniquity. {55c}
Atten. Then it seems you think that the strange punishment that Job
there speaks of, should be the foul disease.
Wise. I have thought so indeed, and that for this reason: We see that
this Disease is entailed as I may say, to this most beastly sin, nor is
there any disease so entailed to any other sin, as this to this. That
this is the sin to which the strange Punishment is entailed, you will
easily perceive when you read the Text. I made a covenant with mine
eyes, said Job, why should I think upon a Maid? For what portion is
there (for that sin) from above, and what Inheritance of the Almighty
from on high? And then he answers himself; Is not destruction to the
wicked, and a strange punishment to the workers of iniquity? This
strange Punishment is the Pox.
Also I think that this foul Disease is that which Solomon intends, when
he saith, (speaking of this unclean and beastly creature) A wound and
dishonour shall he get, and his reproach shall not be turned away. {56}
A Punishment Job calls it, a Wound and Dishonour, Solomon calls it; and
they both do set it as a Remark upon this sin; Job calling it a strange
punishment, and Solomon a reproach that shall not be turned away from
them that are common in it.
Atten. What other things follow upon the commission of this beastly sin?
Wise. Why, often-times it is attended with Murder, with the murder
of the Babe begotten on the defiled bed. How common it is for the
Bastard-getter and Bastard-bearer, to consent together to murder their
Children, will be better known at the day of Judgement; yet something
is manifest now.
I will tell you another story. [Picture: Take note symbol] An ancient
man, one of mine acquaintance, a man of good credit in our Countrey,
had a Mother that was a Midwife: who was mostly imployed in laying
great persons. To this womans house, upon a time, comes a brave
young Gallant on horseback, to fetch her to lay a young Lady. So she
addresses herself to go with him; wherefore, he takes her up behind
him, and away they ride in the night. Now they had not rid far, but
the Gentleman litt off his horse, and taking the old Midwife in his
arms from the horse, turned round with her several times, and then set
her up again; then he got up, and away they went till they came at a
stately house, into which he had her, and so into a Chamber where the
young Lady was in her pains: He then bid the Midwife do her Office, and
she demanded help, but he drew out his Sword and told her, if she did
not make speed to do her Office without, she must look for nothing but
death. Well, to be short, this old Midwife laid the young Lady, and a
fine sweet Babe she had; Now there was made in a Room hard by, a very
great Fire: so the Gentleman took up the Babe, went and drew the coals
from the stock, cast the Child in, and covered it up, and there was an
end of that. So when the Midwife had done her work, he paid her well
for her pains, but shut her up in a dark room all day, and when night
came, took her up behind him again, and carried her away, till she came
almost at home; then he turned her round, and round, as he did before,
and had her to her house, set her down, bid her Farewell, and away he
went: And she could never tell who it was.
This Story the Midwifes son, who was a Minister, told me; and also
protested that his mother told it him for a truth.
Atten. Murder doth often follow indeed, as that which is the fruit
of this sin: but sometimes God brings even these Adulterers, and
Adulteresses to shameful ends. [Picture: Take note symbol] I heard of
one, (I think, a Doctor of Physick) and his Whore, who had had three
or four Bastards betwixt them, and had murdered them all, but at last
themselves were hanged for it, in or near to Colchester. It came out
after this manner: The Whore was so afflicted in her conscience abort
it, that she could not be quiet untill she had made it known: Thus
God many times makes the actors of wickedness their own accusers, and
brings them by their own tongues to condigne punishment for their own
sins.
Wise. There has been many such instances, but we will let that pass. I
was once in the presence of a Woman, a married woman, that lay sick of
the sickness whereof she died; and being smitten in her conscience for
the sin of Uncleanness, which she had often committed with other men,
[Picture: Take note symbol] I heard her (as she lay upon her Bed) cry
out thus: I am a Whore, and all my Children are Bastards: And I must go
to Hell for my sin; and look, there stands the Devil at my beds feet to
receive my Soul when I die.
Atten. These are sad storyes, tell no more of them now, but if you
please shew me yet some other of the evil effects of this beastly sin.
Wise. This sin is such a snare to the Soul, that unless a miracle
of Grace prevents, it unavoidably perishes in the enchanting and
bewitching pleasures of it. This is manifest by these, and such like
Texts.
The Adulteress will hunt for the precious life. Whoso committeth
adultery with a woman, lacketh understanding, and he that doth it
destroys his own soul. {57} An Whore is a deep ditch, and a strange
woman is a narrow pit. Her house inclines to death, and her pathes unto
the dead. None that go in unto her return again, neither take they hold
of the path of life. She hath cast down many wounded; yea many strong
men have been slain by her, her house is the way to Hell, going down to
the Chambers of Death. {58a}
Atten. These are dreadful sayings, and do shew the dreadful state of
those that are guilty of this sin.
Wise. Verily so they doe. But yet that which makes the whole more
dreadful, is, That men are given up to this sin, because they are
abhorred of God, and because abhorred, therefore they shall fall into
the commission of it; and shall live there. The mouth (that is, the
flattering Lips) of a strange woman is a deep pit, the abhorred of the
Lord shall fall therein. {58b} Therefore it saith again of such, that
they have none Inheritance in the Kingdom of Christ and of God. {58c}
Atten. Put all together, and it is a dreadful thing to live and die in
this transgression.
Wise. True. But suppose, that instead of all these Judgments, this sin
had attending of it all the felicities of this life, and no bitterness,
shame, or disgrace mixed with it, yet one hour in Hell will spoil all.
O! this Hell, Hell-fire, Damnation in Hell, it is such an inconceivable
punishment, that were it but throughly believed, it would nip this sin,
with others, in the head. But here is the mischief, those that give
up themselves to these things, do so harden themselves in Unbelief
and Atheism about the things, the punishments that God hath threatned
to inflict upon the committers of them, that at last they arrive to,
almost, an absolute and firm belief that there is no Judgment to come
hereafter: Else they would not, they could not, no not attempt to
commit this sin, by such abominable language as some do.
[Picture: Take note symbol] I heard of one that should say to his Miss,
when he tempted her to the committing of this sin, If thou wilt venture
thy Body, I will venture my Soul. {58d} And I my self heard another
say, when he was tempting of a Maid to commit uncleanness with him,
(it was in Olivers dayes) That if she did prove with Child, he would
tell her how she might escape punishment, (and that was then somewhat
severe,) Say (saith he) when you come before the Judge, That you are
with Child by the Holy Ghost. [Picture: Take note symbol] I heard him
say thus, and it greatly afflicted me; I had a mind to have accused him
for it before some Magistrate; but he was a great man, and I was poor,
and young: so I let it alone, but it troubled me very much.
Atten. ’Twas the most horrible thing that ever I heard in my life. But
how far off are these men from that Spirit and Grace that dwelt in
Joseph!
Wise. Right; when Joseph’s Mistress tempted him, yea tempted him daily;
{59b} yea, she laid hold on him, and said with her Whores forehead,
Come lie with me, but he refused: He hearkned not to lie with her, or
to be with her. Mr. Badman would have taken the opportunity.
And a little to comment upon this of Joseph. {59c}
1. Here is a Miss, a great Miss, the Wife of the Captain of the Guard,
some beautiful Dame, I’le warrant you.
2. Here is a Miss won, and in her whorish Affections come over to
Joseph, without his speaking of a word.
3. Here is her unclean Desire made known; Come lie with me, said she.
4. Here was a fit opportunity. There was none of the men of the house
there within.
5. Joseph was a young man, full of strength, and therefore the more in
danger to be taken.
6. This was to him, a Temptation, from her, that lasted days.
7. And yet Joseph refused, 1. Her daily Temptation; 2. Her daily
Solicitation: 3. Her daily Provocation, heartily, violently and
constantly. For when she caught him by the Garment, saying, Lie with
me, he left his Garment in her hand, and gat him out. Ay, and although
contempt, treachery, slander, accusation, imprisonment, and danger
of death followed, (for an Whore careth not what mischief she does,
when she cannot have her end) yet Joseph will not defile himself, sin
against God, and hazard his own eternal salvation.
Atten. Blessed Joseph! I would thou hadst more fellows!
Wise. Mr. Badman has more fellows than Joseph, else there would not
be so many Whores as there are: For though I doubt not but that that
Sex is bad enough this way, yet I verify believe that many of them
are made Whores at first by the flatteries of Badmans fellows. Alas!
there is many a woman plunged into this sin at first even by promises
of Marriage. {60a} I say, by these promises they are flattered, yea,
forced into a consenting to these Villanies, and so being in, and
growing hardened in their hearts, they at last give themselves up, even
as wicked men do, to act this kind of wickedness with greediness. But
Joseph you see, was of another mind, for the Fear of God was in him.
I will, before I leave this, tell you here two notable storyes; and I
wish Mr. Badmans companions may hear of them. They are found in Clarks
Looking-glass for Sinners; and are these.
Mr. Cleaver (says Mr. Clark) reports of one whom he knew, that had
committed the act of Uncleanness, whereupon he fell into such horror of
Conscience that he hanged himself; leaving it thus written in a paper.
Indeed, (saith he) I acknowledge it to be utterly unlawful for a man to
kill himself, but I am bound to act the Magistrates part, because the
punishment of this sin is death. {60b}
Clark doth also in the same page make mention of two more, who as they
were committing Adultery in London, were immediately struck dead with
fire from Heaven, in the very Act. Their bodyes were so found, half
burnt up, and sending out a most loathsom savour.
Atten. These are notable storyes indeed.
Wise. So they are, and I suppose they are as true as notable.
Atten. Well, but I wonder, if young Badmans Master knew him to be such
a Wretch, that he would suffer him in his house.
Wise. They liked one another even as {60c} fire and water doe. Young
Badmans wayes were odious to his Master, and his Masters wayes were
such as young Badman could not endure. Thus in these two, was fulfilled
that saying of the Holy Ghost: An unjust man is an abomination to the
just, and he that is upright in the way is abomination to the wicked.
{60d}
The good mans wayes, Mr. Badman could not abide, nor could the good man
abide the bad wayes of his base Apprentice. Yet would his Master, if he
could, have kept him, and also have learnt him his trade.
Atten. If he could! why he might, if he would, might he not?
Wise. Alas, Badman ran away {61a} from him once and twice, and would
not at all be ruled. So the next time he did run away from him, he did
let him go indeed. For he gave him no occasion to run away, except it
was by holding of him as much as he could (and that he could do but
little) to good and honest rules of life. And had it been ones own
case, one should have let him go. For what should a man do, that had
either regard to his own Peace, his Childrens Good, or the preservation
of the rest of his servants from evil, but let him go? Had he staid,
the house of Correction had been most fit for him, but thither his
Master was loth to send him, because of the love that he bore to his
Father. An house of correction, I say, had been the fittest place for
him, but his Master let him go.
Atten. He ran away you say, but whither did he run?
Wise. Why, to one of his own trade, {61b} and also like himself. Thus
the wicked joyned hand in hand, and there he served out his time.
Atten. Then, sure, he had his hearts desire, when he was with one so
like himself.
Wise. Yes. So he had, but God gave it him in his anger.
Atten. How do you mean?
Wise. I mean as before, that for a wicked man to be by the Providence
of God, turned out of a good mans doors, into a wicked mans house to
dwell, is a sign of the Anger of God. {61c} For God by this, and such
Judgements, says thus to such an one: Thou wicked one, thou lovest
not me, my wayes, nor my people; Thou castest my Law and good Counsel
behinde thy back: Come, I will dispose of thee in my wrath; thou shalt
be turned over to the ungodly, thou shalt be put to school to the
Devil, I will leave thee to sink and swim in sin, till I shall visit
thee with Death and Judgment. This was therefore another Judgment that
did come upon this young Badman.
Atten. You have said the truth, for God by such a Judgment as this, in
effect says so indeed; for he takes them out of the hand of the just,
and binds them up in the hand of the wicked, and whither they then
shall be carried, a man may easily imagin.
Wise. It is one of the saddest tokens of Gods anger that happens to
such kind of persons: And that for several reasons. {62a}
1. Such an one, by this Judgment, is put out out of the way, and from
under the means which ordinarily are made use of to do good to the
soul. For a Family where Godliness is professed, and practised, is Gods
Ordinance, the place which he has appointed to teach young ones the way
and fear of God. {62b} Now to be put out of such a Family into a bad, a
wicked one, as Mr. Badman was, must needs be in Judgment, and a sign of
the anger of God. For in ungodly Families men learn to forget God, to
hate goodness, and to estrange themselves from the wayes of those that
are good.
2. In Bad Families, they have continually fresh Examples, and also
incitements to evil, and fresh encouragements to it too. Yea moreover,
in such places evil is commended, praised, well-spoken of, and they
that do it, are applauded; and this, to be sure, is a drowning
Judgement.
3. Such places are the very haunts and Walks of the infernal Spirits,
who are continually poysoning the Cogitations and Minds of one or other
in such Families, that they may be able to poyson others. Therefore
observe it, usually in wicked Families, some one, or two, are more
arch for wickedness then are any other that are there. Now such are
Satans Conduit-pipes; for by them he conveighs of the spawn of Hell,
through their being crafty in wickedness, into the Ears and Souls of
their Companions. Yea, and when they have once conceived wickedness,
they travel with it, as doth a woman with Child, till they have brought
it forth; Behold, he travelleth with iniquity, and hath conceived
mischief, and brought forth falshood. {62c} Some men, as here is
intimated in the Text, and as was hinted also before, have a kind of
mystical, but hellish copulation with the Devil, who is the Father,
and their Soul the Mother of sin and wickedness; and they, so soon as
they have conceived by him, finish, by bringing forth sin, both it, and
their own damnation. {62d}
Atten. How {63a} much then doth it concern those Parents that love
their Children, to see, that if they go from them, they be put into
such Families as be good, that they may learn there betimes to eschew
evil, and to follow that which is good?
Wise. It doth concern them indeed; and it doth also concern them {63b}
that take Children into their Families, to take heed what Children they
receive. For a man may soon by a Bad boy, be dammaged both in his Name,
Estate, and Family, and also hindred in his Peace and peaceable pursuit
after God and godliness; I say, by one such Vermin as a wicked and
filthy Apprentice.
Atten. True, for one Sinner destroyeth much good, and a poor man is
better than a Lier. But many times a man cannot help it; for such as at
the beginning promise very fair, are by a little time proved to be very
Rogues, like young Badman.
Wise. That is true also, but when a man has done the best he can to
help it, he may with the more confidence expect the Blessing of God to
follow, or he shall have the more peace, if things go contrary to his
desire.
Atten. Well, but did Mr. Badman and his Master agree so well? I mean
his last Master, since they were Birds of a Feather, I mean, since they
were so well met for wickedness.
Wise. This second Master, was, as before I told you, bad enough, but
yet he would often fall out {63c} with young Badman his Servant, and
chide, yea and some times beat him too, for his naughty doings.
Atten. What! for all he was so bad himself! This is like the Proverb,
The Devil corrects Vice.
Wise. I will assure you, ’tis as I say. For you must know, that
Badmans wayes suited not with his Masters gains. Could he have done
as the Damsel that we read of Acts 16. {63d} did, to wit, fill his
Masters Purse with his badness, he had certainly been his White-boy,
but it was not so with young Badman; and therefore, though his Master
and he did suit well enough in the main, yet in this and that point
they differed. Young Badman {63e} was for neglecting of his Masters
business, for going to the Whore-house, for beguiling of his Master,
for attempting to debauch his Daughters, and the like: No marvel then
if they disagreed in these points. Not so much for that his Master had
an antipathy against the fact it self, for he could do so when he was
an Apprentice; but for that his servant by his sin made spoil of his
Commodities, &c. and so damnified his Master.
Had (as I said before) young Badmans wickedness, had only a tendency to
his Masters advantage; as could he have sworn, lied, cousened, cheated,
and defrauded customers for his Master, (and indeed sometimes he did
so) but had that been all that he had done, he had not had, no not a
wry word from his Master: But this was not always Mr. Badmans way.
Atten. That was well brought in, even the Maid that we read of in the
Acts, and the distinction was as clear betwixt the wickedness, and
wickedness of servants.
Wise. Alas! men that are wicked themselves, yet greatly hate it in
others, not simply because it is wickedness, but because it opposeth
their interest. Do you think that that Maids master would have been
troubled at the loss of her, if he had not lost, with her, his gain:
No, I’le warrant you; she might have gone to the Devil for him: But
when her master saw that the hope of his gain was gone, then, then he
fell to persecuting Paul. {64a} But Mr. Badmans master did sometimes
lose by Mr. Badmans sins, and then Badman and his master were at odds.
Atten. Alas poor Badman! Then it seems thou couldest not at all times
please thy like.
Wise. No, he could not, and the reason I have told you.
Atten. But do not bad Masters condemn themselves in condemning the
badness of their servants. {64b}
Wise. Yes; {64c} in that they condemn that in another which they either
have, or do allow in themselves. And the time will come, when that
very sentence that hath gone out of their own mouths against the sins
of others, themselves living and taking pleasure 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 him.
{64d} This is Mr. Badmans Masters case, he is like his man, and yet he
beats him. He is like his man, and yet he rails at him for being bad.
Atten. But why did not young Badman run away from this Master, as he
ran away from the other?
Wise. He did not. And if I be not mistaken, the reason {65a} 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, he
had better, and more by this Masters 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 reading of Scriptures, and
hearing, and repeating of Sermons: he could not abide to be told of his
transgressions in a sober and Godly manner.
Atten. There is a great deal in the Manner of reproof, wicked men both
can, and cannot abide to hear their transgressions spoken against.
Wise. There is a great deal of difference indeed. This last Master
of Mr. Badmans, would tell Mr. Badman of his sins in Mr. Badmans own
dialect; he would swear, and curse, and damn, when he told him of his
sins, and this he could bear better, {65b} than to be told of them
after a godly sort. Besides, that last Master would, when his passions
and rage was 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.
Atten. This was hellish living.
Wise. ’Twas hellish living indeed: And a man might say, that with this
Master, young Badman compleated himself {65c} yet more and more in
wickedness, as well as in his trade: for by that he came out of his
time, what with his own inclination 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.
Atten. Well, but it seems he did live to come out of his time, {66a}
but what did he then?
Wise. Why, he went home to his Father, and he like a loving and
tender-hearted Father received him into his house.
Atten. And how did he carry it there?
Wise. Why, the reason why he went home, {66b} was, for Money to set
up for himself, he staied but a little at home, but that little while
that he did stay, he refrained himself {66c} as well he could, and did
not so much discover himself to be base, for fear his Father should
take distaste, and so should refuse, or for a while forbear to give him
money.
Yet even then he would have his times, and companions, 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 accomodate them with a bottle or two of Wine, or a
dozen or two of Drink.
Atten. And did the old man give him money to set up with?
Wise. Yes, above two hundred pounds.
Atten. 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 he used to do at
home, and because he changed a good Master for a bad, &c.) He 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 lived in the world.
Ay, and who knows but he might have come to himself with the Prodigal,
and have asked God and his Father forgiveness for the villanies that he
had committed against them. {66d}
Wise. If his Father could also have blessed this manner of dealing to
him, and have made it effectual for the ends that you have propounded;
then I should have thought as you. But alas, alas, you talk as if
you never knew, or had at this present forgot what the bowels and
compassions of a Father are. Why did you not serve your own son so?
But ’tis evident enough, that we are better at giving good counsel to
others, than we are at taking good counsel our selves. {67a} But mine
honest neighbour, suppose that Mr. Badmans 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?
Atten. That’s true, but it doth not follow, that if the 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? {67b}
Wise. He had done bad enough, that’s true. But suppose his Father
had given him no Money, and suppose that young Badman had taken a
pett 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
headstrong stomach he had gone to the High-way 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 Father have had in this?
Besides, when his Father had 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.
Atten. Nay I think I should not a been forward to have given advice
in the cause; but truly you have given me such an account of his
vilianies, that the hearing thereof has made me angry with him.
Wise. In an angry mood we may soon out-shoot our selves, but poor
wretch, as he is, he is gone to his place. But, as I said, when a good
Father hath done what he can for a bad Child, and that Child shall
prove never the better, he will lie down with far more peace, than if
through severity, he had driven him to inconveniencies.
I remember that I have heard of a good woman, that had (as this old
man) a bad and ungodly {68a} son, and she prayed for him, counselled
him, and carried it Motherly to him for several years together; but
still he remained bad. At last, upon a time, after she had been at
prayer, as she was wont, for his conversion, she comes to him, and
thus, or to this effect, begins again to admonish him. Son, said she,
Thou hast been and art a wicked Child, thou hast cost me many a prayer
and tear, and yet thou remainest 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 for thee, that I shall rejoyce to hear the sentence of
thy damnation at that day: And it converted him.
I tell you, that if Parents carry it lovingly towards their Children,
mixing their Mercies with loving Rebukes and their loving Rebukes with
Fatherly and Motherly Compassions, they are more likely to save their
Children, than by being churlish and severe toward them: but if they do
not save them, if their mercy doth 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 deliver my child from Hell.
Atten. Well I yield. But pray let us return again to Mr. Badman: You
say, that his Father gave him 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, {68b} and almost as soon set down again: for he was not long set
up, but by his ill managing of his matters at home, together with
his extravagant expences abroad, he was got so far into 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 {69a} is apparent; for he
being a wild young man, and now 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 will bring him to Judgment; {69b} and he that doth
thus, you may be sure, shall not be able long to stand on his leggs.
Besides, he had now an addition of {69c} new companions; companions you
must think, most like himself in Manners, and so such that cared not
who sunk, if they themselves might swim. These would often be haunting
of him, and of his shop too when he was absent. They would commonly egg
him to the Ale-house, but yet make him Jack-pay-for-all; They would be
borrowing also money of him, but take no care to pay again, except it
was with more of their company, which also he liked very well; and so
his poverty came like one that travelleth, and his want like an armed
man.
But all the while they studied his temper; {69d} he loved to be
flattered, praised and commanded for Wit, Manhood, and Personage; and
this was like stroking him over the face. Thus they Collogued with him,
and got yet more and more into him, and so (like Horse-leaches) they
drew away that little that his father had given him, and brought him
quickly down, almost to dwell next dore to the begger.
Atten. Then was the saying of the wise man fulfilled, He that keepeth
company with harlots, and a companion of fools, shall be destroyed.
{69e}
Wise. Ay, and that too, A companion of riotous persons shameth his
father; {69f} For he, poor man, had both grief and shame, to see how
his son (now at his own hand) behaved himself in the enjoyment of those
good things, in and under the lawfull use of which he might have lived
to Gods glory, his own comfort, and credit among his neighbours. But
he that followeth vain persons, shall have poverty enough. {69g} 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 cloath a man with rags. {70a}
Atten. 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 breast, and have returned.
Wise. Consideration, good consideration was far from him, he was as
stout and proud now, as ever in all his life, and was as high too in
the pursuit of his sin, as when he was in the midst of his fulness;
only he went now {70b} like a tyred Jade, the Devil had rid him almost
off of his leggs.
Atten. Well, but what did he do when all was almost gone?
Wise. Two things were now his play. {70c} 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.
Atten. This was double wickedness, ’twas a sin to say it, and another
to swear it.
Wise. That’s true, but what evil is that that he will not doe, that is
left of God, as I believe Mr. Badman was?
Atten. And what was the other thing?
Wise. Why, that which I hinted before, he was for looking out for
a rich Wife: {70d} and now I am come to some more of his invented,
devised, designed, and abominable Roguery, such that will yet declare
him to be a most desperate sinner.
The thing was this: A Wife he wanted, or rather Money; for as for a
woman, he could have Whores enow 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, {70e} and one that had a good Portion, but how to get
her, there lay all the craft. {71a} Well, he calls a Council of some
of his most trusty and cunning Companions, {71b} and breaks his mind
to them; to wit, that he had a mind to marry: and he also told them to
whom; But, said he, how shall I accomplish my end, she is Religious,
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: Mark therefore whither she goes daily to hear,
and do you go thither also; but there you must be sure to behave your
self soberly, and make as if you liked the Word wonderful well; stand
also where she may see you, and when you come home, be sure that you
walk the street very soberly, and go within sight of her: This done
for a while, then go to her, and first talk of how sorry you are for
your sins, and shew 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 acquainted 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 an 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 intangle 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?
Wise. Did he! yes, and after a while, went as boldly to her, {71c} and
that under a Vizzard of Religion, 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 Counsellers,
and quickly obtained her too; for natural parts he had, he was tall,
and fair, and had plain, but very good Cloaths on his back; and his
Religion was the more easily attained; for he had seen something in the
house of his Father, and first Master, and so could the more readily
put himself into the Form and Shew thereof.
So he appointed his day, and went to her, as that he might easily
do, for she had neither father nor mother to oppose. Well, when he
was come, and had given her a civil Complement, {72a} to let her
understand why he was come, then he began and told her, That he had
found in his heart a great deal of love to her Person; and that, of
all the Damosels in the world he had pitched upon her, if she thought
fit, to make her his beloved wife. The reasons, as he told her, why he
had pitched upon her were, her Religious and personal Excellencies;
and therefore intreated her to take his condition into her tender and
loving consideration. As for the world, quoth he, I have a very good
trade, and can maintain my self and Family well, while my wife sits
still on her seat; I have got thus, and thus much already, and feel
money come in every day, but that is not the thing that I aim at, ’tis
an honest and godly Wife. Then he would present her with a good Book or
two, pretending how much good he had got by them himself. He would also
be often speaking well of godly Ministers, especially of those that he
perceived she liked, and loved most. Besides, he would be often telling
of her, what a godly Father he had, and what a new man he was also
become himself; and thus did this treacherous Dealer, deal with this
honest and good Girl, to her great grief and sorrow, as afterward you
shall hear.
Atten. But had the maid no friend to looke after her?
Wise. Her Father and Mother were dead, and that he knew well enough,
and so she was the more easily overcome by his naughty lying tongue.
But if she had never so many friends, she might have been beguiled by
him. It is too much the custom of young people now, to think themselves
wise enough to make their own Choyce, and that they need not ask
counsel of those that are older and also wiser then they: {72b} but
this is a great fault in them, and many of them have paid dear for it.
Well, to be short, in little time Mr. Badman obtains his desire, {73a}
gets this honest Girl and her money, is married to her, brings her
home, makes a Feast, entertains her royally, but her Portion must pay
for all.
Atten. This was wonderfull deceitfull doings, a man shall seldom hear
of the like.
Wise. By this his doing, he shewed how little he feared God, {73b} and
what little dread he had of his Judgments. For all this carriage, and
all these words were by him premeditated evil, he knew he lyed, he knew
he dissembled; yea, he knew that he made use of the name of God, of
Religion, good Men, and good Books, but as a stalking-Horse, thereby
the better to catch his game. In all this his glorious pretense of
Religion, he was but a glorious painted Hypocrite, and hypocrisie is
the highest sin that a poor carnal wretch can attain unto; it is also a
sin that most dareth God, and that also bringeth the greater damnation.
Now was he a whited Wall, now was he a painted Sepulchre; {73c} now
was he a grave that appeared not; for this poor honest, godly Damosel,
little thought that both her peace, and comfort, and estate, and
liberty, and person, and all, were going to her burial, {73d} when she
was going to be married to Mr. Badman; And yet so it was, she enjoyed
her self but little afterwards; she was as if she was dead and buried,
to what she enjoyed before.
Atten. Certainly some wonderfull Judgment of God must attend and
overtake such wicked men as these.
Wise. You may be sure that they shall have Judgment to the full, for
all these things, when the day of Judgment is come. But as for Judgment
upon them in this life, it doth not alwayes come, no not upon those
that are worthy thereof. They that tempt God are delivered, and they
that work wickedness are set up: {73e} But they are reserved to the day
of wrath, and then for their wickedness, God will repay them to their
faces. {73f} The wicked is reserved to the day of destruction, they
shall be brought forth to the day of wrath; who shall declare his way
to his face? and who shall repay him what he hath done? yet shall he be
brought to the grave, and remain in the tomb. {73g} That is, ordinarily
they escape God’s hand in this life, save only a few Examples are made,
that others may be cautioned, and take warning thereby: But at the day
of Judgment they must be rebuked for their evil with the lashes of
devouring fire.
Atten. Can you give me no examples of Gods wrath upon men that have
acted this tragical wicked deed Mr. Badman.
Wise. Yes; {74a} Hamor and Shechem, and all the men of their City, for
attempting to make God and Religion the stalking-Horse to get Jacobs
daughters to wife, were together slain with the edge of the sword. A
Judgment of God upon them, no doubt, for their dissembling in that
matter. All manner of lying and dissembling is dreadfull, but to make
God and Religion a Disguise, therewith to blind thy Dissimulation from
others eyes, is highly provoking to the Divine Majesty.
[Picture: Take note symbol] I knew one that dwelt not far off from our
Town, that got him a wife as Mr. Badman got his; but he did not enjoy
her long: for one night as he was riding home (from his companions,
where he had been at a neighbouring Town) his horse threw him to the
ground, where he was found dead at break of day; frightfully and
lamentably mangled with his fall, and besmeared with his own blood.
Atten. Well, but pray return again to Mr. Badman, how did he carry it
to his wife, after he was married to her?
Wise. Nay, let us take things along as we go. He had not been married
but a little while, but his Creditors came upon him {74c} for their
money: He deferred them a little while, but at last things were come to
that point, that pay he must, or must do worse; so he appointed them a
time, and they came for their money, and he payed them down with her
money before her eyes, for those goods that he had profusely spent
among his Whores long before, (besides the portion that his Father gave
him) to the value of two hundred pounds.
Atten. This beginning was bad; but what shall I say? ’twas like Mr.
Badman himself. Poor woman, this was but a bad beginning for her, I
fear it filled her with trouble enough, as I think such a beginning
would have done, one, perhaps much stronger than she.
Wise. Trouble, ay, you may be sure of it, but now ’twas too late to
repent, {75a} she should have looked better to herself, when being wary
would have done her good; her harms may be an advantage to others, that
will learn to take heed thereby; but for her self, she must take what
follows, even such a life now as Mr. Badman her Husband will lead her,
and that will be bad enough.
Atten. This beginning was bad, and yet I fear it was but the beginning
of bad.
Wise. You may he sure, that it was but the beginning of badness, for
other evils came on apace; as for instance: it was but a little while
after he was married, {75b} but he hangs his Religion upon the hedge,
or rather dealt with it as men deal with their old Cloaths, who cast
them off, or leave them to others to wear, for his part he would be
Religious no longer.
Now therefore he had pulled off his Vizzard, and began to shew himself
in his old shape, a base, wicked, debauched fellow, (and now the poor
woman saw that she was betrayed indeed;) now also his old Companions
begin to flock about him, and to haunt his house and Shop as formerly:
And who with them but Mr. Badman? and who with him again but they?
Now those good people that used to company with his Wife, began to be
ama[t]ed and discouraged; {75c} also he would frown and gloat upon
them, as it he abhorred the appearance of them: so that in little
time he drove all good company from her, and made her sit solitary by
herself. He also began now to go out a nights to those Drabs {75d}
who were his Familiars before, with whom he would stay somtimes till
midnight, and sometimes till almost morning, and then would come home
as drunk as a Swine; and this was the course of Mr. Badman.
Now, when he came home in this case, if his wife did but speak a word
to him, about where he had been, and why he had so abused himself,
though her words were spoken in never so much meekness and love, then
she was Whore, {76a} and Bitch, and Jade; and ’twas well if she miss’d
his fingers and heels. Sometimes also he would bring his Puncks home to
his house, and wo be to his wife when they were gone, if she did not
entertain them with all varieties possible, and also carry it lovingly
to them.
Thus this good woman was made by Badman her Husband, to possess nothing
but disappointments as to all that he had promised her, or that she
hoped to have at his hands.
But that that added pressing weight to all her sorrow, was, that, as
he had cast away all Religion himself, so he attempted, if possible,
to make her do so too. {76b} He would not suffer her to go out to the
Preaching of the Word of Christ, nor to the rest of his Appointments,
for the health and salvation of her Soul: he would now taunt at, and
reflectingly speak of her Preachers; {76c} and would receive, yea raise
scandals of them, to her very great grief and affliction.
Now she scarce durst go to an honest Neighbours house, or have a good
Book in her hand; specially when he had his companions in his house, or
had got a little drink in his head. He would also, when he perceived
that she was dejected, speak tauntingly, {76d} and mockingly to her in
the presence of his Companions, calling of her his Religious Wife, his
demure Dame, and the like; also he would make a sport of her among his
wanton ones abroad.
If she did ask him (as sometimes she would) to let her go out to a
Sermon, he would in a currish manner reply, Keep at home, keep at home,
and look to your business, we cannot live by hearing of Sermons. {76e}
If she still urged that he would let her goe, then he would say to
her, Goe if you dare. He would also charge her with giving of what he
had to her Ministers, when, vile wretch, he had spent it on his vain
Companions before.
This was the life that Mr. Badmans good wife lived, within few months
after he had married her.
Atten. This was a disappointment indeed.
Wise. A disappointment indeed, as ever, I think, poor woman had. One
would think that the Knave might a little let her have had her will,
since it was nothing but to be honest, and since she brought him so
sweet, so lumping a Portion, for she brought hundreds into his house: I
say, one would think he should have let her had her own will a little,
since she desired it only in the Service and Worship of God: but could
she win him to grant her that? no, not a bit if it would have saved
her life. True, sometimes she would steal out when he was from home,
on a Journey, or among his drunken companions, but with all privacy
imaginable; {77a} and, poor woman, this advantage she had, she carried
it so to all her Neighbours, that, though many of them were but carnal,
yet they would not betray her, or tell of her going out to the Word,
if they saw it, but would rather endeavour to hide it from Mr. Badman
himself.
Atten. This carriage of his to her, was enough to break her heart.
Wise. It was enough to do it indeed, yea it did effectually do it.
It killed her in time, yea it was all the time a killing of her. She
would often-times when she sate by her self, thus mournfully bewail
her condition: {77b} Wo is me that I sojourn in Meshech, and that I
dwell in the tents of Kedar; my soul hath long time dwelt with him that
hateth peace. {77c} O what shall be given unto thee, thou deceitful
tongue? or what shall be done unto thee, thou false tongue? I am a
Woman grieved in spirit, my Husband has bought me and sold me for his
lusts: ’Twas not me, but my Money that he wanted: O that he had had it,
so I had had my liberty!
This she said, not of contempt of his Person, but of his Conditions,
and because she saw that by his hypocritical tongue, he had brought her
not only almost to beggery, but robbed her of the Word of God.
Atten. It is a deadly thing, I see, to be unequally yoaked with
Unbelievers. If this woman had had a good Husband, how happily might
they have lived together! Such an one would have prayed for her, taught
her, and also would have encourages her in the Faith, and ways of God:
But now, poor creature, instead of this, there is nothing but the quite
contrary.
Wise. It is a deadly thing indeed, and therefore, by the Word of
God his people are forbid to be joyned in marriage with them. {77d}
Be not, saith it, unequally yoaked together with unbelievers; for
what fellowship hath righteousness with unrighteousness? and what
communion hath light with darkness? And what Concord hath Christ with
Belial? or what part hath he that believeth with an Infidel? And what
agreement hath the Temple of God with Idols? {78a} There can be no
agreement where such Matches are made, even God himself hath declared
the contrary, from the beginning of the world. I (says he) will put
enmity betwixt thee and the woman, betwixt thy seed and her seed. {78b}
Therefore he saith in another place, they can mix no better than Iron
and Clay. I say, they cannot agree, they cannot be one, and therefore
they should be aware at first, and not lightly receive such into their
affections. God has often made such Matches bitter, especially to his
own. Such matches are, as God said of Elie’s Sons that were spared,
to consume the eyes, and to grieve the heart. Oh the wailing, and
lamentation that they have made that have been thus yoaked, especially
if they were such as would be so yoaked, against their light, and good
counsel to the contrary.
Atten. Alas! he deluded her with his tongue, and feigned reformation.
Wise. Well, well; she should have gone more warily to work: {78d}
what if she had acquainted some of her best, most knowing, and godly
friends therewith? what if she had engaged a Godly Minister or two to
have talked with Mr. Badman? Also, what if she had laid wait round
about him, to espie if he was not otherwise behind her back than
he was before her face? And besides, I verily think (since in the
multitude of Counsellors there is safety) that if she had acquainted
the Congregation with it, and desired them to spend some time in prayer
to God about it, and if she must have had him, to have received him
as to his godliness, upon the Judgment of others, rather than her
own, (she knowing them to be Godly and Judicious, and unbiassed men)
she had had more peace all her life after; than to trust to her own
poor, raw, womanish Judgment, as she did. Love is blind, and will see
nothing amiss, where others may see an hundred faults. Therefore I say,
she should not have trusted to her own thoughts in the matter of his
Goodness.
As to his Person, there she was fittest to judge, because she was to
be the person pleased, but as to his Godliness, there the Word was
the fittest Judge, and they that could best understand it, because
God was therein to be pleased. I wish {79a} that all young Maidens
will take heed of being beguiled with flattering words, with feigning
and lying speeches, and take the best way to preserve themselves from
being bought and sold by wicked men, as she was; lest they repent with
her, when (as to this) repentance will do them no good, but for their
unadvisedness goe sorrowing to their graves.
Atten. Well, things are past with this poor woman, and cannot be called
back, let others {79b} beware, by her misfortunes, lest they also fall
into her distress.
Wise. That is the thing that I say, let them take heed, lest for
their unadvisedness the smart, as this poor woman has done. And ah!
methinks, that they that yet are single persons, and that are tempted
to marry to such as Mr. Badman; would, to inform, and warn themselves
in this matter, before they intangle themselves, but goe to some that
already are in the snare, and ask them how it is with them, as to the
suitable, or unsuitableness of their marriage, and desire their advice.
Surely they would ring such a peal in their ears about the unequality,
unsuitableness, disadvantages, and disquietments, and sins that attend
such marriages, that would make them beware as long as they live. But
the bird in the air, knows not the notes of the bird in the snare,
untill she comes thither herself: Besides, to make up such marriages,
Satan, and carnal Reason, and Lust, or at least Inconsiderateness, has
the chiefest hand; and where these things bear sway, designs, though
never so destructive, will goe headlong on: and therefore I fear, that
but little warning will be taken by young Girls, at Mr. Badmans wives
affliction.
Atten. But are there no disswasive arguments to lay before such, to
prevent their future misery.
Wise. Yes: There is the Law of God, that forbiddeth marriage with
unbelievers. These kind of marriages also are condemned even by
irrational creatures. 1. It is forbidden by the Law of God both in
the Old Testament and in the New. 1. In the Old. Thou shalt not make
Marriages with them; Thy daughter thou shalt not give unto his son, nor
his daughter shalt thou take unto thy son, Deut. 7. 4, 5. {80a} 2. In
the New Testament it is forbidden. Be ye not unequally yoaked together
with unbelievers; Let them marry to whom they will, only in the Lord.
{80b}
Here now is a prohibition, {80c} plainly forbidding the Believer to
marry with the Unbeliever, therefore they should not do it. Again,
these unwarrantable Marriages, are, as I may so say, condemned by
irrational creatures, who will not couple but with their own sort: Will
the Sheep couple with a Dog, the Partridge with a Crow, or the Feasant
with an Owl? No, they will strictly tye up themselves to those of their
own sort only: Yea, it sets all the world a wondring, when they see or
hear the contrary. Man only is most subject to wink at, and allow of
these unlawful mixtures of men and women; Because man only is a sinful
Beast, a sinful Bird, therefore he, above all, will take upon him by
rebellious actions to answer, or rather to oppose and violate the Law
of his God and Creator; nor shall these, or other Interogatories, [What
fellowship? what concord? what agreement? what communion can there
be in such Marriages?] be counted of weight, or thought worth the
answering by him.
But further. The dangers {80d} that such do commonly run themselves
into, should be to others a disswasive argument to stop them from doing
the like: for besides the distresses of Mr. Badmans wife, many that
have had very hopefull beginnings for heaven, have by vertue of the
mischiefs that have attended these unlawfull marriages, miserably and
fearfully miscarried. Soon after such marriages, Conviction (the first
step toward heaven) hath ceased; Prayer (the next step toward Heaven)
hath ceased; Hungrings and thirstings after salvation (another step
towards the Kingdom of Heaven) have ceased. In a word, such marriages
have estranged them from the Word, from their godly and faithful
Friends, and have brought them again into carnal company, among carnal
Friends, and also into carnal Delights, where, and with whom they have
in conclusion both sinfully abode, and miserably perished.
And this is one reason why God hath forbidden this kind of unequal
marriages. For they, saith he, meaning the ungodly, will turn away thy
son from following me, that they may serve other Gods, so will the
anger of the Lord be kindled against you, and destroy you suddenly.
{81a} Now mark, there were some in Israel, that would, notwithstanding
this prohibition, venture to marry to the Heathens and Unbelievers:
But what followed? They served their Idols, they sacrificed their Sons
and their Daughters unto Devils. Thus were they defiled with their own
works, and went a whoring with their own Inventions. Therefore was the
wrath of the Lord kindled against his people, insomuch that he abhorred
his own Inheritance. {81b}
Atten. But let’s return again to Mr. Badman; had he any Children by his
wife?
Wise. Yes, seven.
Atten. I doubt they were but badly brought up.
Wise. One of them loved its Mother dearly, and would constantly harken
to her voice. Now that Child {81c} she had the opportunity to instruct
in the Principles of Christian Religion, and it became a very gracious
child. But that child Mr. Badman could not abide, he would seldom
afford it a pleasant word, but would scowl and frown upon it, speak
churlishly and doggedly to it, and though as to Nature it was the most
feeble of the seven, yet it oftenest felt the weight of its Fathers
fingers. Three of his Children did directly follow his steps, and began
to be as vile as (in his youth) he was himself. The other that remained
became a kind of mungrel Professors, not so bad as their Father, nor
so good as their Mother, but were betwixt them both. They had their
Mothers Notions, and their Fathers Actions, and were much like those
that you read of in the Book of Nehemiah; These children spake half in
the speech of Ashdod, and could not speak in the Jews Language, but
according to the language of each people. {81d}
Atten. What you say in this matter, is observable, and if I take not my
mark amiss, it often happeneth after this manner where such unlawful
Marriages are contracted.
Wise. It sometimes doth so, and the reason, with respect to their
Parents, is this: Where the one of the Parents is godly, and the other
ungodly and vile, (though they can agree in begetting of Children,
yet) they strive for their Children when they are born. {82a} The
godly Parent strives for the child, and by Prayers, Counsel and good
Examples, labours to make it holy in body and soul, and so fit for the
Kingdom of Heaven; but the ungodly would have it like himself, wicked
and base and sinful; and so they both give instructions accordingly:
instructions did I say? yea, and Examples too, according to their
minds. Thus the godly, as Hannah, is presenting her Samuel unto the
Lord: but the ungodly, like them that went before them, are for
offering their Children to Moloch, to an Idol, to sin, to the Devil,
and to Hell. Thus one harkeneth to the Law of their Mother, and is
preserved from destruction, but as for the other, as their Fathers
did, so do they. Thus did Mr. Badman and his wife part some of their
Children betwixt them; but as for the other three that were as ’twere
Mungrels, betwixt both, they were like unto those that you read of in
Kings, They feared the Lord, but served their own Idols. {82b} They
had, as I sail, their Mothers Notions, and I will adde, Profession
too, but their Fathers Lusts, and something of his Life. Now their
Father did not like them, because they had their Mothers tongue; and
the Mother did not like them because they had still their Fathers
heart and life; nor were they indeed fit company for good or bad. The
Good would not trust them because they were bad, the Bad would not
trust them because they were good, viz. The good would not trust them
because they were bad in their Lives, and the bad would not trust them
because they were good in their Words: So they were forced with Esau to
joyn in affinity with Ishmael; to wit, to look out a people that were
Hypocrites like themselves, and with them they matcht, and lived and
died.
Atten. Poor woman, she could not but have much perplexity.
Wise. Yea, and poor Children, that ever they were sent into the world
as the fruit of the loyns, and under the government of such a father as
Mr. Badman.
Atten. You say right, for such children, lye, almost under all manner
of disadvantages: but we must say nothing, because this also is the
sovereign Will of God.
Wise. We may not by any means object against God: yet we may talk of
the advantages, and disadvantages that Children have by having for
their Parents such as are either Godly, or the contrary.
Atten. You say right, we may so, and pray now, since we are about it,
speak something in brief unto it, that is, unto this; What advantage
those Children have above others, that have for their Parents such as
indeed are Godly.
Wise. So I will, only I must first premise these two or three things.
{83a}
1. They have not the advantage of Election for their fathers sakes.
2. They are born, as others, the children of wrath, though they come of
Godly Parents.
3. Grace comes not unto them as an Inheritance, because they have Godly
Parents. These things premised I shall now proceed.
1. The children of Godly Parents are the children of many Prayers: they
are prayed for before, and Prayed for after they are born, and the
Prayer of a godly Father and godly Mother doth much.
2. They have the advantage of what restraint is possible, from what
evils their Parents see them inclinable to, and that is a second mercy.
3. They have the advantage of Godly instruction, and of being told
which be, and which be not the right ways of the Lord.
4. They have also those ways commended unto them, and spoken well of in
their hearing, that are good.
5. Such are also, what may be, kept out of evil company, from evil
Books, and from being taught the way of Swearing, Lying, and the like,
as Sabbath-breaking, and mocking at good men, and good things, and this
is a very great mercy.
6. They have also the benefit of a godly life set before them
doctrinally by their Parents, and that doctrine backt with a godly and
holy example: and all these are very great advantages.
Now all these advantages, the children of ungodly Parents want; {84a}
and so are more in danger of being carried away with the error of the
wicked. For ungodly Parents neither Pray for their Children, nor do,
nor can they heartily instruct them; they do not after a godly manner
restrain them from evil, nor do they keep them from evil company. They
are not grieved at, nor yet do they forewarn their children to beware
of such evil actions that are abomination to God, and to all good
men. They let their children break the Sabbath, swear, lye, be wicked
and vain. They commend not to their children an holy life, nor set a
good example before their eyes. No, they do in all things contrary:
Estranging of their children what they can, from the love of God and
all good men, so soon as they are born. Therefore it is a very great
Judgment of God upon children to be the Offspring of base and ungodly
men. {84b}
Atten. Well, but before we leave Mr. Badmans wife and children, I have
a mind, if you please, to enquire a little more after one thing, the
which I am sure you can satisfie me in.
Wise. What is that?
Atten. You said a while ago, that this Mr. Badman would not suffer his
wife to go out to hear such godly Ministers as she liked, but said if
she did, she had as good never come home any more. Did he often carry
it thus to her?
Wise. He did say so, he did often say so. This I told you then, and had
also then told you more, but that other things put me out.
Atten. Well said, pray therefore now go on.
Wise. So I will. Upon a time, she was on a Lords day for going to hear
a Sermon, and Mr. Badman was unwilling {84c} she should: but she at
that time, as it seems, did put on more courage than she was wont; and
therefore, after she had spent upon him, a great many fair words and
entreaties, if perhaps she might have prevailed by them, but all to no
purpose at all: At last she said she would go, and rendred this reason
for it; I have an Husband, but also a God; my God has commanded me, and
that upon pain of damnation, to be a continual Worshipper of him, and
that in the way of his own Appointments: I have an Husband, but also a
Soul, and my Soul ought to be more unto me, than all the world besides.
This soul of mine I will look after, care for, and (if I can) provide
it an Heaven for its habitation. You are commanded to love me, as you
love your own body, and so do I love you; {85a} but I tell you true, I
preferr my Soul before all the world, and its Salvation I will seek.
At this, first, {85b} he gave her an ugly wish, and then fell into a
fearfull rage, and sware moreover that if she did go, he would make
both her, and all her damnable Brotherhood (for so he was pleased to
call them) to repent their coming thither.
Atten. But what should he mean by that?
Wise. You may easily guess what he meant: he meant, he would turn
Informer, and so either weary out those that she loved, from meeting
together to Worship God; or make them pay dearly for their so doing;
the which if he did, he knew it would vex every vein of her tender
heart.
Atten. But do you think Mr. Badman would have been so base?
Wise. Truly he had malice, and enmity enough in his heart to do it,
onely he was a Tradesman; also he knew that he must live by his
neighbours, and so he had that little wit in his anger, that he
refrained himself, and did it not. But, as I said, he had malice and
envy enough in his heart {85c} to have made him to do it, only he
thought it would worst him in his trade: yet these three things he
would be doing.
1. He 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 them. And now I
have told you Mr. Badmans way as to this.
Atten. But was he not afraid of the Judgments of God, that did fly
about at that time?
Wise. 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?
Atten. Such Judgments, that if Mr Badman himself had taken but sober
notice of, they might have made him a hung down his ears.
Wise. Why, have you heard of any such persons that the Judgments of God
have overtaken.
Atten. Yes, and so, I believe, have you too, though you make so strange
about it.
Wise. I have so indeed, to my astonishment and wonder.
Atten. 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. [Picture: Take note symbol] In {86} 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. Well, so he did,
and was as diligent in his business as most of them could be; he would
watch a nights, climb Trees, and range the Woods a days, if possible,
to find out the Meeters, for then they were forced to meet in the
Fields: yea, he would curse them bitterly, and swear most fearfully
what he would do to them when he found them. Well, after he had gone on
like a Bedlam in his course a while, and had done some mischiefs to the
people, he was stricken by the hand of God, and that in this manner.
1. Although he had his tongue naturally at will, now he was taken with
a faultering in his speech, and could not for weeks together speak
otherwise, than just like a man that was drunk.
2. Then he was taken with a drauling, or slabbering at his mouth, which
slabber sometimes would hang at his mouth well nigh half way down to
the ground.
3. Then he had such a weakness in the back sinews of his Neck, that oft
times he could not look up before him, unless he clapped his hand hard
upon his forehead, and held 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 Bear. Therefore, like one of them, he would gruntle
and make an ugly noyse, according as he was offended, or pleased, or
would have any thing done, &c.
In this posture he continued for the space of half a year, or
thereabouts, all the while 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 ’twas a wonder it did not kill him: But after that
he also walked about, till God had made him a sufficient spectacle of
his Judgment for his sin, and then on a sudden he was stricken and dyed
miserably: and so there was an end of him and his doings.
I will tell you of another. [Picture: Take note symbol] 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 he was. Well, an Informer
he was, and did much distress some people, and had perfected his
Informations 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 him
one; but behold, a Dog (so say his own Dog) took distaste at something,
and 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 wound was his death, and that a dreadful one too: for my
Relator said, that he lay in such a condition by this bite, (as the
beginning) till his flesh rotted from off him before he went out of
the world. But what need I instance in particular persons, when the
Judgement of God against this kind of people was made manifest, I think
I may say, if not in all, yet in most of the Counties in England where
such poor Creatures were. But I would, if it had been the will of God,
that neither I nor any body else, could tell you more of these Stories:
True stories, that are neither Lye, nor Romance.
Atten. Well, I also heard of both these my self, 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 justifie 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.
Wise. There can be no pleasure in the telling of such stories, though
to hear of them may do us a pleasure: They may put us in mind that
there is a God that judgeth in the earth, and that doth not alwayes
forget nor deferre to hear the Crye of the destitute; They also
carry along with them both Caution and Counsel to those that are the
survivors of such. Let us tremble at the Judgements 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.
Atten. Well Sir, as you have intimated, so I think we have in this
place spoken enough about these kind of men; if you please, let us
return again to Mr. Badman himself, if you have any more to say of him.
Wise. More! we have yet scarce throughly begun with Any thing that we
have said. All the particulars are in themselves so full of badness,
that we have rather only looked in them, than indeed said any thing to
them: but we will pass them, and proceed. You have heard of the sins
of his Youth, of his Apprentiship, and how he set up, and married, and
what a life he hath led his wife; and now I will tell you some more
{88a} of his pranks. He had the very knack of Knavery; had he, as I
said before, been bound to serve an Apprentiship 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 so 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 whose Money he paid his debts: Now when he had paid his debts, he
having some Moneys left, he sets up again {88b} 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; and thus he
went on a good while. And to pursue his ends the better, 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 Commodities. If he dealt with
honest men, (as with some 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 Debauchery as they; yea, and would too seem to shew a
dislike of them that said, did, or were otherwise than honest.
Again, when he did light among those that were bad, then he would be
as they, but yet more close and cautiously, except he were sure of his
company: Then he would carry it openly, be as they; say, Damn’em and
Sink’em, as they. If they railed on Good men, so could he; {89} if
they railed on Religion, so could he: if they talked beastly, vainly,
idlely, so would he; if they were for drinking, swearing, whoring, or
any the like Villanies, so was he. This was now the path he trod 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. What
think you now of Mr. Badman?
Atten. Think! 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 either God or Devil, Heaven or Hell, or Death, and
Judgment after, cannot doe as Mr. Badman did; I mean, if he could do
these things without reluctancy and check of Conscience; yea, if he had
not sorrow and remorse for such abominable sins as these.
Wise. Nay, he was so far off from reluctancies 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
vertues, such as but few besides himself could be the Masters of.
Therefore, as for those that made boggle and stop at things, and that
could not in Conscience, and for fear of Death and Judgement, 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 excellent art. He would often-times please himself {90a} with
the thoughts of what he could do in this matter, saying within himself;
I can be religious, and irreligious, I can be any thing, or nothing;
I can swear, and speak against swearing; I can lye, and speak against
lying; I can drink, wench, be unclean, and defraud, and not be troubled
for it: Now I enjoy my self, and am Master of mine own wayes, and not
they of me. This I have attained with much study, great care, and more
pains. But this his talk should be only with himself, to his wife, who
he knew durst not divulge it; or among his Intimates, to whom he knew
he might say any thing.
Atten. 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. {90b}
Wise. An Atheist he was no doubt, if there be such a thing as an
Atheist in the world, 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 this also
turned to his destruction, as afterward you may hear. {90c}
But I am not of your mind, to think that there are but few such in
the world; except you mean as to the Degree of wickedness unto which
he had attained. For otherwise, no doubt, {90d} there is abundance of
such as he: men of the same mind, of the same principles, and of the
same conscience too, to put them into practice. Yea, I believe that
there are many that are endeavouring 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
would all be Masters, and none scholars in the school of wickedness.
But there must be Masters, and there must be Learners; Mr. Badman was
a master in this art, and therefore it follows that he must be an arch
and chief one in that mystery.
Atten. You are in the right, for I perceive that some men, though they
desire it, cannot be so 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.
Wise. 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, {91a} doubtless the desire
of foolishness is more sin: and if the desire be more, the endeavour
after it must needs be more and more. {91b} 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, according to what
they would be. He that looketh upon a woman to lust after her, hath
committed adultery with her already in his heart. {91c} By the same
rule, he that would steal, doth steal; he that would cheat, doth cheat;
he that would swear, doth swear; and he that would commit adultery,
doth do so. For God Judgeth men according to the working of their
minds, and saith; As he thinketh, so is he. That is, so is he in his
heart, in his intentions, in his desires, in his endeavours; and Gods
Law, I say, lays hold of the desires, intentions and endeavours, even
as it lays hold of the act of wickedness it self. {91d} A man then that
desires to be as bad as Mr. Badman, (and desires to be so wicked have
many in their hearts) though he never attains to that proficiency in
wickedness as he, shall yet be Judged for as bad a man as he, because
’twas in his desires to be such a wicked one.
Atten. But this height of wickedness in Mr. Badman, will not yet out
of my mind. This hard, desperate, or what shall I call it, diabolicall
frame of heart, was in him a foundation, a ground-work, 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 practicall, spring both
out of the heart, yea and all manner of evils besides. {92a} For they
be not 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. {92b}
Wickedness proceedeth from the wicked. ’Tis 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.
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 wicked heart prepared to act
wickedness.
Wise. You may be sure of it; for from within, out of the heart of
man proccedeth evil thoughts, Adulteries, Fornications, Murders,
Thefts, Coveteousness, Wickedness, Deceit, Lasciviousness, an evil
Eye, Blasphemy, Pride, Foolishness. All these things come from within,
and defile a man. {92c} And a man, as his naughty mind inclines him,
makes use of these, or any of these, to gratifie 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
Mr. Badman do, even to the utmost, if either opportunity, or purse, or
perfidiousness, would help him to the obtaining of his purpose.
Atten. Purse! Why he could not but have Purse to do almost what he
would, having married a wife with so much money.
Wise. Hold you there; some of Mr. Badmans 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.
Atten. Had he then such a good Trade, for all he was such a bad man? or
was his Calling so gainfull to him, as alwayes to keep his Purses belly
full, though he was himself a great spender?
Wise. 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 hatfulls and
pocketfulls at a time.
Atten. Why I trow he was no Highway man, was he?
Wise. I will be sparing in my speech as to that, though some have
muttered as if he could ride out now and then, about no body but
himself knew what, over night, and come home all dirty and weary next
morning. But that is not the thing I aim at.
Atten. Pray let me know it, if you think it convenient that I should.
Wise. I will tell you: It was this, he had an art to Break, {93a} and
get hatfulls of money by breaking.
Atten. But what do you mean by Mr. Badmans Breaking? you speak
mystically, do you not?
Wise. No, no, I speak plainly. Or, if you will have it in plainer
language, ’tis this: When Mr. Badman had swaggered and whored away
most of his wifes 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 he had) in the world; but by the new Engine
of Breaking. Wherefore, upon a time, he gives a great, and sudden
{93b} rush into several mens debts, to the value of about four or five
thousand pound, driving at the same time a very great trade, by selling
many things for less
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