Wise. Thus you have often said before. But now we are in discourse of this, give me leave a little to goe on. We have a great many people in the Countrey too that live all their dayes in the practice, and so under the guilt of Extortion: people, alas! that think scorn to be so accounted.
As for Example:[116a]There is a poor body that dwells, we will suppose, so many miles from the Market; and this man wants a Bushel of Grist, a pound of Butter, or a Cheese for himself, his wife and poor children: But dwelling so far from the Market, if he goes thither, he shall lose his dayes work, which will be eight pence or ten pence dammage to him, and that is something to a poor man. So he goeth to one of his Masters or Dames for what he wanteth, and asks them to help him with such a thing: Yes, say they, you may have it; but withall they will give him a gripe, perhaps make him pay as much (or more) for it at home, as they can get when they have carryed it five miles to a Market, yea and that too for the Refuse of their Commodity. But in this the Women are especially faulty, in the sale of their Butter and Cheese, &c. Now this is a kind of Extortion, it is a making a prey of the necessity of the poor, it is a grinding of their faces, a buying and selling of them.
But above all, your[116b]Hucksters, that buy up the poor mans Victuals by whole-sale, and sell it to him again for unreasonable gains, by retale, and as we call it, by piece meal; they are got into a way, after a stingeing rate, to play their game upon such by Extortion: I mean such who buy up Butter, Cheese, Eggs, Bacon, &c. by whole sale, and sell it again (as they call it) by penny worths, two penny worths, a half penny worth, or the like, to the poor, all the week after the market is past.
These, though I will not condemn them all, do, many of them, bite and pinch the poor by this kind of evil dealing. These destroy the poor because he is poor, and that is a grievous sin. He that oppresseth the poor to increase his riches, and that giveth to the rich, shall surely come to want.[116c]Therefore he saith again, Rob not the poor because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of them that spoile them.
Oh that he that gripeth and grindeth the face of the poor, would take notice of these two Scriptures! Here is threatned the destruction of the Estate, yea and of the Soul too, of them that oppress the poor. Their Soul we shall better see where, and in what condition that is in, when the day of Doom is come; but for the Estates of such, they usually quickly moulter; and that sometimes all men, and sometimes no man knows how.
Besides, these are Usurers, yea they take usury for victuals, which thing the Lord has forbidden.[117a]And because they cannot so well do it on the Market-day, therefore they do it, as I said, when the market is over; for then the poor falls into their mouths, and are necessitated to have, as they can, for their need, and they are resolved they shall pay soundly for it. Perhaps some will find fault for my medling thus with other folks matters, and for my thus prying into the secrets of their iniquity. But to such I would say, since such actions are evil, ’tis time they were hissed out of the world. For all that doe such things, offend against God, wrong their neighbour, and like Mr. Badman doe provoke God to Judgment. God knows, there is abundance of deceit in the world!
Wise. Deceit! Aie, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill: what would you say, if I should anatomize some of those vile wretches called Pawn-Brokers, that lend Money and Goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the Interest of what they so lend, amount to thirty, forty, yea sometimes fifty pound by the year; nothwithstanding the Principal is secured by a sufficient pawn; which they will keep too at last, if they can find any shift to cheat the wretched borrower.
Atten. Say! Why such Miscreants are the pest and Vermin of the Common-Wealth, not fit for the society of men; but methinks by some of those things you Discoursed before, you seem to import that it is not lawful for a man to make the best of his own.
Wise. If by making the best, you mean, to sell for as much as by hook or crook he can get for his comodity; then I say, it is not lawful. And if I should say the contrary, I should justifie Mr. Badman and all the rest of that Gang: but that I never shall doe, for the Word of God condemns them. But that it is not lawful for a man at all times, to sell his commodity for as much as he can, I prove by these reasons.[118a]
First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then ’tis lawful for me to lay aside in my dealing with others, good conscience, to them, and to God: but it is not lawful for me, in my dealing with others, to lay aside good conscience, &c. Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can.
That[118b]it is not lawful to lay aside good conscience in our dealings, has already been proved in the former part of our discourse: but that a man must lay it aside that will sell his commodity always as dear or for as much as he can, is plainly manifest thus.
1. He that will (as is mentioned afore) sell his commodity as dear as he can, must sometimes make a prey of the ignorance of his chapman:[118c]but that he cannot doe with a good conscience (for that is to overreach, and to goe beyond my chapman, and is forbidden, 1 Thess. 4. 6.) Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must of necessity lay aside good conscience.
2. He that will sell his commodity always as dear as he can, must needs, sometimes make a prey of his neighbours necessity;[118d]but that he cannot doe with a good conscience, (for that is to goe beyond and defraud his neighbour, contrary to 1 Thess. 4. 6.) Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must needs cast off and lay aside a good conscience.
3. He that will (as afore) sell his commodity as dear, or for as much as he can, must, if need be, make a prey of his neighbours fondness; but that a man cannot doe with a good conscience,[119a](for that is still a going beyond him, contrary to 1 Thess. 4. 6.) Therefore, he that will sell his commodity as dear, or for as much as he can, must needs cast off, and lay aside good conscience.
The same also may be said for buying; no man may always buy as cheap as he can, but must also use good conscience in buying;[119b]The which he can by no means use and keep, if he buyes always as cheap as he can, and that for the reasons urged before. For such will make a prey of the ignorance, necessity, and fondness of their chapman, the which they cannot doe with a good consceince.
When Abraham would buy a Burying-place of the Sons of Heth, thus he said unto them. Intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, in the end his field. For as much as it is worth shall he give it me. Gen. 23. 8, 9.[119c]He would not have it under foot, he scorned it, he abhored it: It stood not with his Religion, Credit, nor Conscience. So also when David, would buy a field of Ornon the Jebusite: Thus he said unto him: Grant me the place the threshing-floor, that I may build an Altar there unto the Lord. Thou shalt give it me for the full price.[119d]He also, as Abraham, made conscience of this kind of dealing: he would not lie at catch to go beyond, no not the Jebusite, but will give him his full price for his field. For he knew that there was wickedness, as in selling too dear so in buying too cheap, therefore he would not do it.
There ought therefore to be good conscience used, as in selling, so in buying; for ’tis also unlawful for a man to goe beyond or to defraud his neighbour in buying; yea ’tis unlawful to doe it in any matter, and God will plentifully avenge that wrong: as I also before have forewarned and testified. See also the[119e]text in the margent. But,
Secondly, if it be lawful for me always to sell my commodity as dear, or for as much as I can, then it is lawful for me to deal with my neighbour without the use of[120a]charity: but it is not lawful for me to lay aside, or to deal with my neighbour without the use of charity, therefore it is not lawful for me always to sell my commodity to my neighbour for as much as I can. A man in dealing should as really design his Neighbours good, profit, and advantage, as his own: For this is to exercise Charity in his dealing.
That I should thus use, or exercise charity towards my Neighbour in my buying and selling, &c. with him, is evident from the general command: [Let all your things be done in charity:][120b]But that a man cannot live in the exercise of charity, that selleth, as afore, as dear, or that buyeth as cheap as he can, is evident by these reasons.
1. He that sells his commodity as dear, or for as much money (always) as he can, seeks himself, and himself only; (but charity seeketh not her own, nor her own only[120c]:) So then, he that seeks himself, and himself onely, as he that sells (as afore) as dear as he can, does; maketh not use of, nor doth he exercise charity, in his so dealing.
2. He that selleth his commodity (always) for as much as he can get, hardeneth his heart against all reasonable entreaties of the buyer. But he that doth so, cannot exercise charity in his dealing; therefore it is not lawful for a man to sell his commodity, as afore, as dear as he can.
Thirdly, If it be lawful for me to sell my commodity, as afore, as dear as I can, then there can be no sin in my Trading, how unreasonably soever I manage my calling, whether by Lying, Swearing, Cursing, Cheating; for all this is but to sell my commodity as dear as I can: but that there is sin in these, is evident, therefore I may not sell my commodity always as dear as I can.[120d][120e]
Fourthly, He that sells, as afore, as dear as he can, offereth violence to the law of Nature:[121b]for that saith, Doe unto all men, even as ye would that they should doe unto you.[121a]Now, was the Seller a Buyer, he would not that he of whom he buyes, should sell him always as dear as he can; therefore he should not sell so himself, when it is his lot to sell, and others to buy of him.
Fifthly, He that selleth, as afore, as dear as he can, makes use of that instruction, that God hath not given to others, but sealed up in his hand,[121c]to abuse his Law, and to wrong his neighbour withall: which indeed is contrary to God.[121d]God hath given thee more skill, more knowledge and understanding in thy commodity than he hath given to him that would buy of thee. But what! canst thou think, that God has given thee this, that thou mightest thereby make a prey of thy neighbour? that thou mightest thereby goe beyond and beguile thy neighbour? No, verily; but he hath given thee it, for his help; that thou mightest in this, be eyes to the blind, and save thy neighbour from that dammage, that his ignorance, or necessity, or fondness would betray him into the hands of.
Sixthly, In all that a man does, he should have an eye to the glory of God,[121e]but that he cannot have that sells his commodity always for as much as he can, for the reasons urged before.
Seventhly, All that a man does, he should doe in the Name of the Lord Jesus Christ;[121f]that is, as being commanded, and authorized to doe it by him: but he that selleth always as dear as he can, cannot so much as pretend to this, without horrid blaspheming of that Name, because commanded by him to doe otherwise.
Eightly, and lastly, In all that a man does, he should have an eye to the day of Judgment, and to the consideration of how his actions will be esteemed of in that day.[121g]Therefore there is not any man can or ought to sell always as dear as he can: unless he will, yea he must say, in so doing, I will run the hazard of the tryal of that day, If thou sell ought unto thy neighbour, or buyest ought of thy neighbour, ye shall not oppress one another.[122a]
Atten. But why doe you put in those cautionary words? They must not sell [always] as dear, nor buy [always] as cheap as they can: doe you not thereby intimate that a man may sometimes do so?
Wise. I doe indeed intimate that somtimes the seller may sell as dear, and the buyer buy as cheap as he can; but this is allowable only in these cases: When he that sells is a Knave, and lays aside all good conscience in selling; or when the buyer is a Knave, and layes aside all good conscience in buying. If the buyer therefore lights of a Knave, or if the seller lights of a Knave, then let them look to themselves: but yet so, as not to lay aside conscience, because he that thou dearest with doth so: but how vile or base soever the chapman is, do thou keep thy commodity at a reasonable price: or if thou buyest, offer reasonable gain for the thing thou wouldest have: and if this will not do with the buyer or seller, then seek thee a more honest chapman: If thou objectest, But I have not skil to know when a pennyworth is before me: Get some that have more skill than thy self in that affair, and let them in that matter dispose of thy money. But if there were no Knaves in the world, these objections need not be made.
And thus, my very good neighbour, have I given you a few of my reasons, why a man that hath it, should not always sell too dear, nor buy as cheap as he can: but should use good Conscience to God, and Charity to his Neighbour in both.
Atten. But were some men here, to hear you, I believe they would laugh you to scorn.
Wise. I question not that at all, for so,[122b]Mr. Badman used to doe, when any man told him of his faults: he used to think himself wiser than any, and would count, as I have hinted before, that he was not arrived to a manly spirit that did stick or boggle at any wickedness. But let Mr. Badman and his fellowes laugh, I will bear it, and still give them good counsel. But I will remember also, for my further relief and comfort, that thus they that were covetous of old, served the Son of God himself. It is their time to laugh now, that they may mourn in time to come.[122c]And, I say again, when they have laughed out their laugh; He that useth not good conscience to God, and charity to his neighbour, in buying and selling, dwells next dore to an Infidel, and is near of kin to Mr. Badman.
Atten. Well, but what will you say to this question?[123a](you know that there is no settled price set by God upon any Commodity that is bought or sold under the Sun; but all things that we buy and sell, do ebbe and flow, as to price, like the Tide:) How (then) shall a man of a tender conscience doe, neither to wrong the seller, buyer, nor himself, in buying and selling of commodities?
Wise. This Question is thought to be frivolous by all that are of Mr. Badmans way; ’tis also difficult in it self: yet I will endeavour to shape you an Answer,[123b]and that first to the matter of the question; to wit, How a Tradesman should, in Trading, keep a good conscience; (A buyer or seller either.) Secondly, How he should prepare himself to this work, and live in the practice of it.
For the first: He[123c]must observe what hath been said before, to wit, he must have conscience to God, charity to his neighbour; and I will add, much moderation in dealing. Let him therefore keep within the bounds of the affirmative of those eight reasons that before were urged to prove, that men ought not in their Dealing, but to do Justly and mercifully ’twixt man and man; and then there will be no great fear of wronging the seller, buyer, or himself.
But particularly to prepare, or instruct a man to this work:
1. Let the Tradesman or others consider, that there is not that in great Gettings, and in abundance, which the most of men do suppose: For all that a man has over and above what serves for his present necessity and supply, serves only to feed the lusts of the eye. For what good is there to the owners thereof, save the beholding of them with their eyes?[123d]Men also, many times, in getting of riches, get therewith a snare to their soul:[123e]But few get good by getting of them. But this consideration, Mr. Badman could not abide.
2. Consider, that the getting of wealth dishonestly (as he does, that getteth it without good conscience and charity to his neighbour,) is a great offender against God. Hence he says, I have smitten mine hands at thy dishonest gain, which thou hast made.[124a]It is a manner of speech that shews anger in the very making of mention of the Crime. Therefore,
3. Consider, that a little honestly gotten, though it may yield thee but a dinner of herbs at a time, will yield more peace therewith, than will a stalled Ox, ill gotten. Better is a little with righteousness, than great revenues without right.[124b]
4. Be thou confident, that Gods eyes are upon all thy wayes, and that he pondereth all thy goings, and also that he marks them, writes them down, and seals them up in a bag, against the time to come.[124c]
5. Be thou sure that thou remembrest, that thou knowest not the day of thy death. Remember also, that when death comes, God will give thy substance, for the which thou hast laboured, and for the which perhaps thou hast hazarded thy soul, to one, thou knowest not who, nor whether he shall be a wise man or a fool. And then, what profit hath he that laboureth for the wind?[124d]
Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand. Guilt shall goe with thee, if thou hast got it dishonestly, and they also to whom thou shalt leave it, shall receive it to their hurt.
These things duly considered, and made use of by thee to the preparing of thy heart to thy calling of buying or selling; I come in the next place to shew thee how thou shouldest live in the practick part of this art. Art thou to buy or sell?
1. If thou sellest, do not commend; if thou buyest, do not dispraise, any otherwise, but to give the thing that thou hast to do with, its just value and worth; for thou canst not do otherwise knowingly, but of a covetous and wicked mind. Wherefore else are comodities over-valued by the Seller, and also under-valued by the Buyer. It is naught, it is naught, says the buyer, but when he hath got his bargain he boasteth thereof.[124e]What hath this man done now but lyed in the dispraising of his bargain? and why did he dispraise it, but of a covetous mind, to wrong and beguile the seller?
2. Art thou a seller, and do things grow dear? set not thy hand to help, or hold them up higher; this cannot be done without wickedness neither; for this is a making of the sheckle great:[125a]Art thou a buyer, and do things grow dear? use no cunning or deceitful language to pull them down: for that cannot be done but wickedly too. What then shall we do? will you say. Why I answer: Leave things to the providence of God, and do thou with moderation submit to his hand. But since, when they are growing dear, the hand that upholds the price, is, for the time, more strong than that which would pull it down; That being the hand of the seller, who loveth to have it dear, specially if it shall rise in his hand: therefore I say, do thou take heed, and have not a hand in it. The which thou mayest have to thine own and thy neighbours hurt, these three ways:
1. By crying out scarcity, scarcity, beyond the truth and state of things: especially take heed of doing of this by way of a prognostick for time to come. ’Twas for[125b]this for which he was trodden to death in the gate of Samaria, that you read of in the book of Kings. This sin has a double evil in it. 1. It belieth the present blessing of God amongst us: and, 2. It undervalueth the riches of his goodness, which can make all good things to abound towards us.
2. This wicked thing may be done by hoarding up, when the hunger and Necessity of the poor calls for it. Now that God may shew his dislike against this, he doth, as it were, license the people to curse such an hoarder up. He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it.[125c]
3. But if things will rise, do thou be grieved; Be also moderate in all thy sellings, and be sure let the poor have a pennyworth, and sell thy Corn to those in necessity:[125d]Which then thou wilt do, when thou shewest mercy to the poor in thy selling to him, and when thou for his sake, because he is poor, undersellest the market. This is to buy and sell with good conscience: thy buyer thou wrongest not, thy Conscience thou wrongest not, thy self thou wrongest not, for God will surely recompense thee.
I have spoken concerning Corn, but thy duty is, to let thy moderation in all things be known unto all men, the Lord is at hand.[125e]
Atten. Well, Sir, now I have heard enough of Mr. Badmans naughtiness, pray now proceed to his Death.
Wise. Why Sir, the Sun is not so low, we have yet three hours to night.
Atten. Nay; I am not in any great hast, but I thought you had even now done with his Life.
Wise. Done! no, I have yet much more to say.
Atten. Then he has much more wickedness than I thought he had.
Wise. That may be. But let us proceed: This Mr. Badman, added to all his wickedness this, He was a very proud man, a Very proud man.[126a]He was exceeding proud and haughty in mind; He looked, that what he said, ought not, must not be contradicted or opposed. He counted himself as wise as the wisest in the Countrey, as good as the best, and as beautiful as he that had most of it. He took great delight in praising of himself, and as much in the praises that others gave him. He could not abide that any should think themselves above him, or that their wit or personage should by others be set before his.[126b]He had scarce a fellowly carriage for his equals. But for those that were of an inferior ranck, he would look over them in great contempt. And if at any time he had any remote occasion of having to do with them, he would shew great height, and a very domineering spirit. So that in this it may be said that Solomon gave a characteristical note of him, when he said: Proud and haughty scorner is his name, who dealeth in proud wrath.[126c]He never thought his Dyet well enough dressed, his Cloathes fine enough made, or his Praise enough refined.
Atten. This Pride, is a sin that sticks as close to nature I think, as most sins. There is Uncleanness and Pride, I know not of any two gross sins that stick closer to men then they. They have, as I may call it, an interest in Nature; it likes them because they most suit its lusts and fancies: and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given up himself to work all iniquity with greediness.
Wise. You say right; Pride, is a sin that sticks close to Nature,[126d]and is one of the first follies wherein it shews it self to be polluted. For even in Childhood, even in little children, Pride will first of all shew it self; it is a hasty, an early appearance of the sin of the soul. It, as I may say, is that corruption that strives for predominancy in the heart, and therefore usually comes out first. But though children are so incident to it, yet methinks those of more years, should be ashamed thereof. I might at the first have begun with Mr. Badmans Pride, only I think it is not the Pride in Infancy, that begins to make a difference betwixt one and another, as did, and do those wherewith I began my relation of his life: therefore I passed it over, but now, since he had no more consideration of himself, and of his vile and sinful state, but to be proud when come to years; I have taken the occasion in this place to make mention of his pride.
Atten. But pray, if you can remember them, tell me of some places of Scripture that speak against pride. I the rather desire this, because that pride is now a reigning sin, and I happen sometimes to fall into the company of them that in my conscience are proud, very much, and I have a mind also to tell them of their sin; now when I tell them of it, unless I bring Gods word too, I doubt they will laugh me to scorn.
Wise. Laugh you to scorn! the Proud man will laugh you to scorn, bring to him what Text you can, except God shall smite him in his conscience by the Word: Mr. Badman did use to serve them so that did use to tell him of his: and besides, when you have said what you can, they will tell you they are not proud, and that you are rather the proud man, else you would not judge, nor so malapertly meddle with other mens matters as you do. Nevertheless, since you desire it, I will mention two or three texts: They are these. Pride and arrogancy do I hate. A mans pride shall bring him low. And he shall bring down their pride. And all the proud, and all that do wickedly shall be as stubble, and the day that comes shall burn them up.[127]This last, is a dreadful Text; it is enough to make a proud man shake: God, saith he, will make the proud ones as stubble; that is, as fuel for the fire, and the day that cometh shall be like a burning oven, and that day shall burn them up, saith the Lord. But Mr. Badman could never abide to hear pride spoken against, nor that any should say of him, He is a proud man.
Atten. What should be the reason of that?
Wise. He did not tell me the reason; but I suppose it to be that which is common to all vile persons. They love this Vice, but care not to bear its name.[128a]The Drunkard loves the sin, but loves not to be called a drunkard. The Thief loveth to steal, but cannot abide to be called a thief, the whore loveth to commit uncleanness, but loveth not to be called a Whore; And so Mr. Badman loved to be proud, but could not abide to be called a proud man. The sweet of sin, is desirable to polluted and corrupted man, but the name thereof, is a blot in his Scutcheon.
Atten. ’Tis true that you have said: but pray how many sorts of pride are there?
Wise. There are two sorts of Pride;[128b]Pride of Spirit, and Pride of Body. The first of these is thus made mention of in the Scriptures. Every one that is proud in heart is abomination to the Lord.[128c]A high look, and a proud heart, and the plowing of the wicked is sin. The patient in spirit is better than the proud in spirit. Bodily pride these Scriptures mention. In that day the Lord shall take away the bravery of their tinckling ornaments about their feet, and their cauls, and their round tires like the Moon, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the ear-rings, the rings, and the Nose-jewels:[128d]The changable suits of Apparell, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linnen, and the hoods and the vails. By these expressions it is evident that there is Pride of Body, as well as Pride of Spirit, and that both are sin, and so abominable to the Lord. But these Texts Mr. Badman could never abide to read, they were to him as Micaiah was to Ahab, they never spake good of him, but evil.
Atten. I suppose that it was not Mr. Badmans case alone even to maligne those Texts that speak against their vices: For I believe, that most ungodly men, (where the Scriptures are) have a secret antipathy against those words of God that do most plainly and fully rebuke them for their sins.[128e]
Wise. That is out of doubt, and by that antipathy, they shew, that sin and Satan are more welcome to them than are the wholesome instructions of life and godliness.
Atten. Well, but not to goe off from our discourse of Mr. Badman. You say he was proud: but will you shew me now some symptoms of one that is proud?
Wise. Yes, that I will: And first I will shew you some symptoms of Pride of Heart.[129a]Pride of heart, is seen by outward things, as Pride of Body in general, is a sign of pride of heart; for all proud gestures of the body flow from Pride of heart: therefore Solomon saith; There is a generation, O how lofty are their eyes, and their eye-lids are lifted up:[129b]And again; There is that exalteth their gate, their going.[129c]Now these lofty eyes, and this exalting of the gate, is a sign of a Proud heart: for both these actions come from the heart: for out of the heart comes Pride, in all the visible appearances of it.[129d]But more particularly:
1. Heart Pride is discovered[129e]by a stretched out Neck, and by mincing as they go. For the wicked, the Proud, have a proud Neck, a proud Foot, a proud Tongue, by which this their going is exalted. This is that which makes them look scornfully, speak ruggedly, and carry it huffingly among their Neighbours.
2. A proud heart, is a persecuting one: The wicked through his pride doth persecute the poor.[129f]
3. A prayerless man is a proud man.[129g]
4. A contentious man is a proud man.[129h]
5. The disdainful man is a proud man.[129i]
6. The man that oppresses his neighbour is a proud man.[129j]
7. He that hearkeneth not to Gods Word with reverence and fear, is a proud man.[129k]
8. And he that calls the proud happy, is, be sure, a proud man. All these are proud in heart, and this their pride of heart doth thus discover it self.[129l][129m]
As to bodily[129n]pride, it is discovered, that is, something of it, by all the particulars mentioned before; for though they are said to be symptoms of pride of heart, yet they are symptoms of that pride, by their shewing of themselves in the Body. You know diseases that are within, are seen oft-times by outward and visible Signs, yet by them very signs even the outside is defiled also. So all those visible signs of heart-pride, are signs of bodily pride also. But to come to more outward signs: The putting on of Gold, and Pearls, and costly array; the pleating of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, goings, or other fools baubles, (of which at this time the world is full) all these, and many more, are signs, as of a proud heart, so of bodily pride also.[130b]
But Mr. Badman would not allow, by any means, that this should be called Pride,[130c]but rather neatness, handsomness, comeliness, cleanliness, &c. neither would he allow that following of fashions was any thing else, but because he would not be proud, singular, and esteemed fantastical by his neighbours.
Atten. But I have been told, that when some have been rebuked for their pride, they have turned it again upon the brotherhood of those by whom they have been rebuked: saying, Physician heal thy Friends, look at home, among your Brotherhood, even among the wisest of you, and see if you your selves be clear, even you professors: for who is prouder than you professors? scarcesly the Devil himself.
Wise. My heart akes at this answer, because there is too much cause for it.[130d]This very Answer would Mr. Badman give his wife, when she (as she would sometimes) reproved him for his pride: We shall have, says he, great amendments in living now, for the Devil is turned a corrector of vice: For no sin reigneth more in the world, quoth he, than pride among professors. And who can contradict him? let us give the Devil his due, the thing is too apparent for any man to deny.
And I doubt not but the same answer is ready in the mouths of Mr. Badmans friends; for they may and do see pride display it self in the Apparel and carriages of professors; one may say, almost as much, as among any people in the Land, the more is the pity. Ay, and I fear that even their Extravagancies in this, hath hardened the heart of many a one, as I perceive it did somewhat the heart of Mr. Badman himself.
For mine own part, I have seen many my self, and those Church-members too, so deckt and bedaubed with their Fangles and Toyes, and that when they have been at the solemn Appointments of God, in the way of his Worship, that I have wondred with what face such painted persons could sit in the place where they were without swounding. But certainly the holiness of God, and also the pollution of themselves by sin, must needs be very far out of the minds of such people, what profession soever they make.
I have read of an Whores forehead,[131a]and I have read of christian-shamefacedness; I have read of costly array, and of that which becometh women professing Godliness, with good works;[131b][131c]but if I might speak, I know what I know, and could say, and yet do no wrong, that which would make some professors stink in their places;[131d]but now I forbear.
Atten. Sir, you seem to be greatly concerned at this, but what I shall say more? it is whispered, that some good Ministers have countenanced their people in their light and wanton Apparrel, yea have pleaded for their Gold, and Pearls, and costly array, &c.
Wise. I know not what they have pleaded for, but ’tis easily seen that they tolerate, or at least wise, wink and connive at such things, both in their Wives and Children. And so from the Prophets of Jerusalem is profaneness gone forth into all the land.[131e]And when the hand of the Rulers are chief in a trespass, who can keep their people from being drowned in that trespass?
Atten. This is a lamentation, and must stand for a lamentation.
Wise. So it is, and so it must. And I will add, it is a shame, it is a reproach, it is a stumbling-block to the blind;[131f]for though men be as blind as Mr. Badman himself, yet they can see the foolish lightness that must needs be the bottom of all these apish and wanton extravagancies. But many have their excuses ready; to wit, their Parents, their Husbands, and their breeding calls for it, and the like: yea, the examples of good people prompt them to it: but all these will be but the Spiders webb, when the thunder of the Word of the great God shall rattle from Heaven against them, as it will at Death or Judgment; but I wish it might do it before. But alas! these excuses are but bare pretences, these proud ones love to have it so. I once talked with a Maid, by way of reproof, for her fond and gaudy garment. But she told me,Take note symbolThe Tailor would make it so: when alas, poor proud Girle, she gave order to the Taylor so to make it. Many make Parents, and Husbands, and Taylors, &c. the Blind to others, but their naughty hearts, and their giving of way thereto, that is the original cause of all these evils.
Atten. Now you are speaking of the cause of pride, pray shew me yet further why pride is now so much in request?[132b]
Wise. I will shew you what I think are the reasons of it.
1. The first is,[132c]Because such persons are led by their own hearts, rather than by the Word of God. I told you before, that the original fountain of pride is the heart. For out of the heart comes pride; it is therefore because they are led by their hearts, which naturally tends to lift them up in pride. This pride of heart, tempts them, and by its deceits overcometh them;[132d]yea it doth put a bewitching vertue into their Peacocks feathers, and then they are swallowed up with the vanity of them.
2. Another reason why professors are so proud, (for those we are talking of now) is because they are more apt to take example of those that are of the World, than they are to take example of those that are Saints indeed. Pride is of the world. For all that is of the world, the lusts of the flesh, the lust of the eyes, and the pride of life, are not of the Father but of the world.[132e]Of the world therefore Professors learn to be proud. But they should not take them for example. It will be objected, No, nor your saints neither, for you are as proud as others: Well, let them take shame that are guilty. But when I say, professors should take example for their life by those that are saints indeed, I mean as Peter says: They should take example of those that were in old time, the saints; for saints of old time were the best, therefore to these he directeth us for our pattern. Let the wives conversation be chast, and also coupled with fear. Whose adorning, saith Peter, let it not be that outward adorning, of pleating the hair, and of wearing of gold, or of putting on of Apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also who trusted in God, adorned themselves, being in subjection to their own husbands.[132f]
3. Another reason is,[133a]Because they have forgotten the pollution of their Nature. For the remembrance of that, must needs keep us humble, and being kept humble, we shall be at a distance from pride. The proud and the humble are set in opposition; (God resisteth the proud, but giveth grace to the humble.) And can it be imagined, that a sensible Christian should be a proud one; sence of baseness tends to lay us low, not to lift us up with pride; not with pride of Heart, nor pride of Life: But when a man begins to forget what he is, then he, if ever, begins to be proud.
Methinks it is one of the most senceless and ridiculous things in the world, that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with.
4. Persons that are proud, have gotten God and his Holiness out of their sight.[133b]If God was before them, as he is behind their back; And if they saw him in his holiness, as he sees them in their sins and shame, they would take but little pleasure in their apish Knacks. The Holiness of God makes the Angels cover their faces, crumbles Christians, when they behold it, into dust and ashes:[133c]and as his Majesty is, such is his Word; Therefore they abuse it, that bring it to countenance pride.
Lastly,[133d]But what can be the end of those that are proud, in the decking of themselves after their antick manner? why are they for going with their Bulls-foretops, with their naked shoulders, and Paps hanging out like a Cows bag? why are they for painting their faces, for stretching out their necks, and for putting of themselves into all the Formalities which proud Fancy leads them to? Is it because they would honour God? because they would adorn the Gospel? because they would beautifie Religion, and make sinners to fall in love with their own salvation? No, no. It is rather to please their lusts, to satisfie their wild and extravagant fancies; and I wish none doth it to stir up lust in others, to the end they may commit uncleanness with them. I believe, whatever is their end, this is one of the great designes of the Devil: and I believe also, that Satan has drawn more into the sin of uncleanness, by the spangling shew of fine cloaths, than he could possibly have drawn unto it, without them. I wonder what it was, that of old was called the Attire of an Harlot: certainly it could not be more bewitching and tempting than are the garments of many professors this day.
Atten. I like what you say very well, and I wish that all the proud Dames in England that profess, were within the reach and sound of your words.
Wise. What I have said, I believe is true, but as for the proud Dames in England that profess, they have Moses and the Prophets, and if they will not hear them, how then can we hope that they should recieve good by such a dull sounding Ramshorn as I am? However, I have said my mind, and now if you will, we will proceed to some other of Mr. Badmans doings.
Atten. No: pray before you shew me any thing else of Mr. Badman, shew me yet more particularly the evil effects of this sin of Pride.
Wise. With all my heart, I will answer your request.[134a]
1.[134b]Then: ’Tis pride that makes poor Man so like the Devil in Hell, that he cannot in it be known to be the Image and similitude of God. The Angels when they became Devils, ’twas through their being lifted or puffed up with pride. ’Tis pride also that lifteth or puffeth up the heart of the sinner, and so makes him to bear the very image of the Devil.
2.[134c]Pride makes a man so odious in the sight of God, that he shall not, must not come nigh his Majesty. Though the Lord be high, yet hath he respect to the lowly, but the proud he knows afar off. Pride sets God and the Soul at a distrance; pride will not let a man come nigh God, nor God will not let a proud man come nigh unto him: Now this is a dreadful thing.
3.[134d]As pride sets, so it keeps God and the Soul at a distance. God resisteth the proud; resists, that is, he opposes him, he thrusts him from him, he contemneth his person and all his performances. Come in to Gods Ordinances, the proud man may; but come into his presence, have communion with him, or blessing from him, he shall not. For the high God doth resist him.[135a]
4.[135b]The Word saith, that The Lord will destroy the House of the proud. He will destroy his House; it may be understood, he will destroy him and his. So he destroyed proud Pharaoh, so he destroyed proud Corah, and many others.
5.[135c]Pride, where it comes, and is entertained, is a certain forerunner of some Judgment that is not far behind. When pride goes before, shame and destruction will follow after. When pride cometh, then cometh shame. Pride goeth before destruction, and a haughty spirit before a fall.
6.[135d]Persisting in pride makes the condition of a poor man as remediless as is that of the Devils themselves.
And this I fear was Mr. Badmans condition, and that was the reason that he died so as he did; as I shall shew you anon.
But what need I thus talk of the particular actions, or rather prodigious sins of Mr. Badman, when his whole Life and all his actions, went as it were to the making up one massie body of sin?[135e]Instead of believing that there was a God, his Mouth, his Life and Actions declared, that he believed no such thing. His transgression said within my heart, that there was no fear of God before his eyes.[135f][135g]Instead of honouring of God, and of giving glory to him for any of his Mercies, or under any of his good Providences towards him (for God is good to all, and lets his Sun shine, and his Rain fall upon the unthankful and unholy,) he would ascribe the glory to other causes. If they were Mercies, he would ascribe them (if the open face of the providence did not give him the lye) to his own wit, labour, care, industry, cunning, or the like: if they were Crosses, he would ascribe them, or count them the offspring of Fortune, ill Luck, Chance, the ill mannagement of matters, the ill will of neighbours, or to his wifes being Religious, and spending, as he called it, too much time in Reading, Praying, or the like. It was not in his way to acknowledge God, (that is, graciously) or his hand in things. But, as the Prophet saith; Let favour be skewed to the wicked, yet will he not learn righteousness.[136a]And again, They returned not to him that smote them, nor did they seek the Lord of hosts.[136b]This was Mr. Badmans temper, neither Mercies nor Judgment would make him seek the Lord. Nay, as another Scripture sayes, he would not see the works of God, nor regard the operations of his hands either in mercies or in Judgments.[136c]But further, when by Providence he has been cast under the best Means for his soul, (for, as was shewed before, he having had a good master, and before him a good father, and after all a good wife, and being sometimes upon a Journey, and cast under the hearing of a good Sermon, as he would sometimes for novelties sake go to hear a good Preacher;) he was always without heart to make use thereof: In this land of righteousness he would deal unjustly, and would not behold the majesty of the Lord.
Instead of reverencing the Word,[136g]when he heard it preached, read, or discoursed of, he would sleep, talk of other Business, or else object against the authority, harmony, and wisdom of the Scriptures. Saying, How do you know them to be the Word of God? how do you know that these sayings are true? The Scriptures, he would say, were as a Nose of Wax, and a man may turn them whithersoever he lists: one Scripture says one thing, and another sayes the quite contrary; Besides, they make mention of a thousand imposibilities; they are the cause of all dissensions and discords that are in the Land: Therefore you may (would he say) still think what you will, but in my mind they are best at ease that have least to do with them.
Instead of loving and honouring of them that did bear in their Foreheads the Name, and in their Lives the Image of Christ, they should be his Song,[136h]the matter of his Jests, and the objects of his slanders. He would either make a mock at their sober deportment, their gracious language, quiet behaviour, or else desperately swear that they did all in deceit and hypocrisie. He would endeavour to render godly men as odious and contemptable as he could; any lyes that were made by any, to their disgrace, those he would avouch for truth, and would not endure to be controlled. He was much like those that the prophet speaks of, that would sit and slander his mothers son;[137a]yea, he would speak reproachfully of his wife, though his conscience told him, and many would testifie, that she was a very vertuous woman. He would also raise slanders of his wives friends himself, affirming that their doctrine tended to lasciviousness, and that in their assemblies they acted and did unbeseeming men and women, that they committed uncleanness, &c. He was much like those that affirmed the Apostle should say, Let us do evil that good may come:[137b]Or like those of whom it is thus written: Report, say they, and we will report it.[137c]And if he could get any thing by the end that had scandal in it, if it did but touch professors, how falsely soever reported; Oh! then he would glory, laugh, and be glad, and lay it upon the whole party: Saying, Hang them Rogues, there is not a barrel better Herring of all the holy Brotherhood of them: Like to like, quoth the Devil to the Collier, this is your precise Crew. And then he would send all home with a curse.
Atten. If those that make profession of Religion be wise, Mr. Badmans watchings and words will make them the more wary and careful in all things.
Wise. You say true. For when we see men do watch for our halting, and rejoyce to see us stumble and fall, it should make us so much abundance the more careful.[137d]
I do think it was as delightful to Mr. Badman to hear, raise, and tell lies, and lying stories of them that fear the Lord, as it was for him to go to bed when a weary. But we will at this time let these things pass. For as he was in these things bad enough, so he added to these, many more the like.
He was an[137e]angry, wrathfull, envious man, a man that knew not what meekness or gentleness meant, nor did he desire to learn. His natural temper was to be surly, huffie, and rugged, and worse; and he so gave way to his temper, as to this, that it brought him to be furious and outrageous in all things, specially against goodness it self, and against other things too, when he was displeased.[138a]
Atten. Solomon saith, He is a fool that rageth.
Wise. He doth so; and sayes moreover, That anger rests in the bosom of fools.[138b]And truly, if it be a sign of a Fool to have anger rest in his bosom, then was Mr. Badman, notwithstanding the conceit that he had of his own abilities, a Fool of no small size.
Atten. Fools are mostly most wise in their own eyes.
Wise. True. But I was a saying, that if it be a sign that a man is a Fool, when Anger rests in his bosom; Then what is it a sign of, think you, when Malice and Envy rests there? For to my knowledge Mr. Badman was as malicious and as envious a man as commonly you can hear of.
Atten. Certainly, malice and envy flow[138c]from pride and arrogancy, and they again from ignorance, and ignorance from the Devil; And I thought, that since you spake of the pride of Mr. Badman before, we should have something of these before we had done.
Wise. Envy flows from Ignorance indeed. And this Mr. Badman was so envious an one, where he set against, that he would swell with it, as a Toad, as we say, swells with poyson. He whom he maligned, might at any time even read envy in his face wherever he met with him, or in whatever he had to do with him.
His envy was so rank and strong, that if it at any time turned its head against a man, it would hardly ever be pulled in again: He would watch over that man to do him mischief, as the Cat watches over the Mouse to destroy it; yea, he would wait seven years, but he would have an opportunity to hurt him, and when he had it, he would make him feel the weight of his Envy.
Envy is a devilish thing, the Scripture intimates that none can stand before it. A stone is heavy, and the sand weighty, but a fools wrath is heavier than them both. Wrath is cruel, and anger is outrageous, but who can stand before envy?[138d][138e]
This Envy, for the foulness of it, is reckoned[138f]among the foulest Villanies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. Yea, it is so malignant a corruption, that it rots the very bones of him in whom it dwells. A sound heart is life to the flesh, but envy the rottenness of the bones.[139a]
Atten. This Envy is the very Father and Mother of a great many hideous and prodigious wickednesses: I say, it is the very[139b]Father and Mother of them; it both besets them, and also nourishes them up, till they come to their cursed maturity in the bosom of him that entertains them.
Wise. You have given it a very right description, in calling of it the Father and Mother of a great many other prodigious wickednesses: for it is so venomous and vile a thing, that it puts the whole course of Nature out of order, and makes it fit for nothing but confusion, and a hold for every evil thing. For where envy and strife is, there is confusion, and every evil work.[139c]Wherefore, I say, you have rightly called it, The very Father and Mother of a great many other sins. And now for our further edification, I will reckon up some of the births of Envy.
1. Envy, as I told you before, it rotteth the very bones of him that entertains it. And,[139d]
2. As you have also hinted, it is heavier than a Stone, than Sand; yea, and I will add, It falls like a Mill-stone upon the head. Therefore,
3. It kills him that throws it, and him at whom it is thrown. Envy slayeth the silly one.[139e]That is, him in whom it resides, and him who is its object.
4. ’Twas that also that slew Jesus Christ himself; for his adversaries persecuted him through their envy.[139f][139g]
5. Envy was that by vertue of which Joseph was sold by his Brethren into Egypt:[139h]
6. ’Tis envy that hath the hand in making of variance among Gods Saints.[139i]
7. ’Tis envy in the hearts of Sinners, that stirres them up to thrust Gods Ministers out of their coasts.
8. What shall I say? ’Tis envy that is the very Nursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c.
’Tis not possible to repeat all the particular fruits of this sinfull root. Therefore, it is no marvel that Mr. Badman was such an ill natured man, for the great roots of all manner of wickedness were in him, unmortified, unmaimed, untouched.
Atten. But it is[140a]a rare case, even this of Mr. Badman, that he should never in all his life be touched with remorse for his ill-spent life.
Wise. Remorse, I cannot say he ever had, if by remorse you mean repentance for his evils. Yet twice I remember he was under some trouble of mind about his condition:[140b]Once when he broke his legg as he came home drunk from the Ale-house; and another time when he fell sick, and thought he should die: Besides these two times, I do not remember any more.
Atten. Did he break his legg then?
Wise. Yes: Once, as he came home drunk from the Ale-house.
Atten. Pray how did he break it?
Wise. Why upon a time he was at an Ale-house, that wicked house, about two or three miles from home, and having there drank hard the greatest part of the day, when night was come, he would stay no longer, but calls for his horse, gets up, and like a Madman (as drunken persons usually ride) away he goes, as hard as horse could lay legs to the ground. Thus he rid, till coming to a dirty place, where his horse flouncing in, fell, threw his master, and with his fall broke his legg: so there he lay.[140c]But you would not think how he[140d]swore at first. But after a while, he comeing to himself, and feeling by his pain, and the uselesness of his legg, what case he was in, and also fearing that this bout might be his death; he began to crie out after the manner of such;[140e]Lord help me, Lord have mercy upon me, good God deliver me, and the like. So there he lay, till some came by, who took him up, carried him home, where he lay for some time, before he could go abroad again.
Atten. And then, you say, he called upon God.
Wise. He cryed out in his pain, and would say, O God, and O Lord, help me: but whether it was that his sin might be pardoned, and his soul saved, or whether to be rid of his pain, I will not positively determine; though I fear it was but for the last;[141a]because, when his pain was gone, and he had got hopes of mending, even before he could go abroad, he cast off prayer, and began his old game; to wit, to be as bad as he was before. He then would send for his old companions; his Sluts also would come to his house to see him, and with them he would be, as well as he could for his lame leg, as vicious as they could be for their hearts.
Atten. ’Twas a wonder he did not break his neck.
Wise. His neck had gone instead of his leg, but that God was long-suffering towards him; he had deserved it ten thousand times over. There have been many, as I have heard, and as I have hinted to you before, that have taken their Horses when drunk, as he; but they have gone from the pot to the grave; for they have broken their necks ’twixt the Ale-house and home.Take note symbolOne hard by us also drunk himself dead; he drank, and dyed in his drink.
Atten. ’Tis a sad thing to dye drunk.
Wise. So it is: But yet I wonder that no more do so. For considering the heinousness of that sin, and with how many other sins it is accompanied,[141c]as with oaths, blasphemies, lyes, revellings, whoreings, brawlings, &c. it is a wonder to me, that any that live in that sin should escape such a blow from heaven that should tumble them into their graves. Besides, when I consider also how, when they are as drunk as beasts, they, without all fear of danger, will ride like Bedlams and mad men, even as if they did dare God to meddle with them if he durst, for their being drunk: I say, I wonder that he doth not withdraw his protecting providences from them, and leave them to those Dangers and Destructions that by their sin they have deserved, and that by their Bedlam madness they would rush themselves into: only I consider again, that he has appointed a day wherein he will reckon with them,[141d]and doth also commonly make Examples of some, to shew that he takes notice of their sin, abhorrs their way, and will count with them for it at the set time.
Atten. It is worthy of our remark, to take notice how God, to shew his dislike of the sins of men, strikes some of them down with a blow; as the breaking of Mr. Badmans legg, for doubtless that was a stroak from heaven.
Wise. It is worth our remark indeed. It was an open stroak, it fell upon him while he was in the height of his sin: And it looks much like to that in Job; Therefore he knoweth their works, and overturneth them in the night, so that they are destroyed. He striketh them as wicked men in the open sight of others:[142a]Or as the Margent reads it, in the place of beholders. He layes them with his stroak in the place of beholders. There was[142b]Mr. Badman laid, his stroak was taken notice of by every one: his broken legg was at this time the Town-talk. Mr. Badman has broken his legg, sayes one: How did he break it? sayes another: As he came home drunk from such an Ale-house, said a third; A Judgment of God upon him, said a fourth. This his sin, his shame, and punishment, are all made conspicuous to all that are about him. I will here tell you another story or two.