I am persuaded if men upon whom this hand of God is, would thus quietly lie down and humble themselves under it, they would find more peace, yea more blessing of God attending them in it, than the most of men are aware of. But this is a hard chapter, and therefore I do not expect that many should either read it with pleasure, or desire to take my counsel.
Having thus spoken to the broken man, with reference to his own self, I will now speak to him as he stands related to his creditors. In the next place therefore, let him fall upon the most honest way of dealing with his creditors, and that I think must be this:
First, Let him timely make them acquainted with his condition, and also do to them these three things. 1. Let him heartily and unfeignedly ask them forgiveness for the wrong that he has done them. 2. Let him proffer them ALL, and the whole ALL that ever he has in the world; let him hide nothing, let him strip himself to his raiment for them; let him not keep a ring, a spoon, or anything from them. 3. If none of these two will satisfy them, let him proffer them his body, to be at their dispose, to wit, either to abide imprisonment at their pleasure, or to be at their service, till by labour and travel he hath made them such amends as they in reason think fit, only reserving something for the succour of his poor and distressed family out of his labour, which in reason, and conscience, and nature, he is bound also to take care of. Thus shall he make them what amends he is able, for the wrong that he hath done them in wasting and spending of their estates.
By thus doing, he submits himself to God's rod, commits himself to the dispose of his providence; yea, by thus doing, he casteth the lot of his present and future condition into the lap[46] of his creditors, and leaves the whole dispose thereof to the Lord, even as he shall order and incline their hearts to do with him (Prov 16:33). And let that be either to forgive him, or to take that which he hath for satisfaction, or to lay his body under affliction, this way or that, according to law; can he, I say, thus leave the whole dispose to God, let the issue be what it will, that man shall have peace in his mind afterward. And the comforts of that state, which will be comforts that attend equity, justice, and duty, will be more unto him, because more according to godliness, than can be the comforts that are the fruits of injustice, fraudulency, and deceit. Besides, this is the way to engage God to favour him by the sentence of his creditors; for HE can entreat them to use him kindly, and he will do it when his ways are pleasing in his sight (Jer 15:10,11). When a man's ways please the Lord, he maketh even his enemies to be at peace with him (Prov 16:7). And surely, for a man to seek to make restitution for wrongs done to the utmost of his power, by what he is, has, and enjoys in this world, is the best way, in that capacity, and with reference to that thing, that a man can at this time be found active in.
But he that doth otherwise, abides in his sin, refuses to be disposed of by the providence of God, chooseth an high estate, though not attained in God's way; when God's will is that he should descend into a low one. Yea, he desperately saith in his heart and actions, I will be mine own chooser, and that in mine own way, whatever happens or follows thereupon.
ATTEN. You have said well, in my mind. But suppose now that Mr. Badman was here, could he not object as to what you have said, saying, Go and teach your brethren, that are professors, this lesson, for they as I am are guilty of breaking; yea, I am apt to think, of that which you call my knavish way of breaking, to wit, of breaking before they have need to break. But if not so, yet they are guilty of neglect in their calling, of living higher, both in fare and apparel, than their trade or income will maintain. Besides that they do break all the world very well knows, and that they have the art to plead for a composition, is very well known to men; and that is usual with them to hide their linen, their plate, their jewels, and it is to be thought, sometimes money and goods besides, is as common as four eggs a penny.[47] and thus they beguile men, debauch their consciences, sin against their profession, and make, it is to be feared, their lusts in all this, and the fulfilling of them their end. I say, if Mr. Badman was here to object thus unto you, what would be your reply?
WISE. What? Why I would say, I hope no good man, no man of good conscience, no man that either feareth God, regardeth the credit of religion, the peace of God's people, or the salvation of his own soul, will do thus. Professors such, perhaps, there may be, and who upon earth can help it? Jades there be of all colours. If men will profess, and make their profession a stalking-horse to beguile their neighbours of their estates, as Mr. Badman himself did, when he beguiled her that now is with sorrow his wife, who can help it? The churches of old were pestered with such, and therefore no marvel if these perilous difficult times be so. But mark how the apostle words it: 'Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God' (1 Cor 6:8-10; 2 Tim 3:1-5).
None of these shall be saved in this state, nor shall profession deliver them from the censure of the godly, when they shall be manifest such to be. But their profession we cannot help. How can we help it, if men should ascribe to themselves the title of holy ones, godly ones, zealous ones, self-denying ones, or any other such glorious title? and while they thus call themselves, they should be the veriest rogues for all evil, sin, and villainy imaginable, who could help it? True, they are a scandal to religion, a grief to the honest-hearted, an offence to the world, and a stumbling-stone to the weak, and these offences have come, do come, and will come, do what all the world can; but woe be to them through whom they come (Matt 18:6-8). Let such professors therefore be disowned by all true Christians, and let them be reckoned among those base men of the world, which, by such actions, they most resemble. They are Mr. Badman's kindred. For they are a shame to religion, I say, these slithy,[48] rob-shop, pick-pocket men, they are a shame to religion, and religious men should be ashamed of them. God puts such an one among the fools of the world, therefore let not Christians put them among those that are wise for heaven. 'As the partridge sitteth on eggs, and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool' (Jer 17:11). And the man under consideration is one of these, and therefore must look to fall by this judgment.
A professor! and practice such villainies as these! such a one is not worthy to bear that name any longer. We may say to such as the prophet spake to their like, to wit, to the rebellious that were in the house of Israel: 'Go ye, serve ye every one his idols' (Eze 20:39). If ye will not hearken to the law and testament of God, to lead your lives hereafter: 'but pollute God's holy name no more with your gifts, and with your idols.'
Go, professors, go; leave off profession, unless you will lead your lives according to your profession. Better never profess, than to make profession a stalking-horse to sin, deceit, to the devil, and hell. The ground and rules of religion allow not any such thing: 'receive us,' says the apostle, 'we have wronged no man, we have corrupted no man, we have defrauded no man' (2 Cor 7:2). Intimating that those that are guilty of wronging, corrupting, or defrauding of any, should not be admitted to the fellowship of saints, no, nor into the common catalogue of brethren with them. Nor can men with all their rhetoric, and eloquent speaking, prove themselves fit for the kingdom of heaven, or men of good conscience on earth. O that godly plea of Samuel: 'Behold here I am,' says he, 'witness against me, before the Lord, and before his anointed, whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to do like a man of good conscience indeed (Matt 10:19). And in this his appeal, he was so justified in the consciences of the whole congregation, that they could not but with one voice, as with one mouth, break out jointly, and say, 'Thou hast not defrauded us, nor oppressed us' (Matt 10:4).
A professor, and defraud, away with him! A professor should not owe any man anything but love. A professor should provide things, not of other men's but of his own, of his own honest getting, and that not only in the sight of God, but of all men; that he may adorn the doctrine of God our Saviour in all things.
ATTEN. But suppose God should blow upon a professor in his estate and calling, and he should be run out before he is aware, must he be accounted to be like Mr. Badman, and lie under the same reproach as he?
WISE. No: if he hath dutifully done what he could to avoid it. It is possible for a ship to sink at sea, notwithstanding the most faithful endeavour of the most skilful pilot under heaven. And thus, as I suppose, it was with the prophet, that left his wife in debt, to the hazarding the slavery of her children by the creditors (2 Kings 4:1,2). He was no profuse man, nor one that was given to defraud, for the text says he feared God; yet, as I said, he was run out more than she could pay.
If God would blow upon a man, who can help it? (Hagg 1:9). And he will do so sometimes, because he will change dispensations with me, and because he will try their graces. Yea, also, because he will overthrow the wicked with his judgments; and all these things are seen in Job. But then the consideration of this should bid men have a care that they be honest, lest this comes upon them for their sin. It should also bid them beware of launching further into the world, than in an honest way, by ordinary means, they can godlily make their retreat; for the further in the greater fall. It should also teach them to beg of God his blessing upon their endeavours, their honest and lawful endeavours. And it should put them upon a diligent looking to their steps, that if in their going they should hear the ice crack, they may timely go back again. These things considered, and duly put in practice, if God will blow upon a man, then let him be content, and with Job embrace the dunghill. Let him give unto all their dues, and not fight against the providence of God, but humble himself rather under his mighty hand, which comes to strip him naked and bare: for he that doth otherwise fights against God; and declares that he is a stranger to that of Paul; 'I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need' (Phil 4:12).
ATTEN. But Mr. Badman would not, I believe, have put this difference betwixt things feigned and those that fall of necessity.
WISE. If he will not, God will, conscience will: and that not thine own only, but the consciences of all those that have seen the way, and that have known the truth of the condition of such a one.
ATTEN. Well: let us at this time leave this matter, and return again to Mr. Badman.
WISE. With all my heart will I proceed to give you a relation of what is yet behind of his life, in order to our discourse of his death.
CHAPTER IX.
[BADMAN'S FRAUDULENT DEALINGS TO GET MONEY.]
ATTEN. But pray, do it with as much brevity as you can.
WISE. Why, are you weary of my relating of things?
ATTEN. No: but it pleases me to hear a great deal in few words.
WISE. I profess myself not an artist that way, but yet, as briefly as I can, I will pass through what of his life is behind; and again I shall begin with his fraudulent dealing, as before I have showed with his creditors, so now with his customers, and those that he had otherwise to deal withal.
He dealt by deceitful weights and measures. He kept weights to buy by, and weights to sell by; measures to buy by, and measures to sell by: those he bought by were too big, those he sold by were too little.
Besides, he could use a thing called slight of hand, if he had to do with other men's weights and measures, and by that means make them whether he did buy or sell, yea though his customer or chapman looked on, turn to his own advantage.
Moreover, he had the art to misreckon men in their accounts, whether by weight, or measure, or money, and would often do it to his worldly advantage, and their loss. What say you to Mr. Badman now? And if a question was made of his faithful dealing, he had his servants ready, that to his purpose he had brought up, that would avouch and swear to his book or word. This was Mr. Badman's practice. What think you of Mr. Badman now?
ATTEN. Think! Why I can think no other but that he was a man left to himself, a naughty man; for these, as his other, were naughty things; if the tree, as indeed it may, ought to be judged, what it is, by its fruits, then Mr. Badman must needs be a bad tree. But pray, for my further satisfaction, show me now, by the Word of God, the evil of this his practice; and first of his using false weights and measures.
WISE. The evil of that! Why the evil of that appears to every eye. The heathens, that live like beasts and brutes in many things, do abominate and abhor such wickedness as this. Let a man but look upon these things as he goes by, and he shall see enough in them from the light of nature to make him loathe so base a practice, although Mr. Badman loved it.
ATTEN. But show me something out of the Word against it, will you?
WISE. I will willingly do it. And first, look into the Old Testament: 'Ye shall,' saith God there, 'do no unrighteousness in judgment, in mete-yard, in weight, or in measure; just balances, just weights, a just ephah and a just hin shall you have' (Lev 19:35,36). This is the law of God, and that which all men, according to the law of the land, ought to obey. So again: 'Ye shall have just balances, and a just ephah,' &c. (Eze 45:10).
Now having showed you the law, I will also show you how God takes swerving therefrom. 'A false balance is not good' (Prov 20:23). 'A false balance is abomination to the Lord' (Prov 11:1). Some have just weights, but false balances; and by virtue of these false balances, by their just weights, they deceive the country. Wherefore God first of all commands that the balance be made just. A just balance shalt thou have; else they may be, yea are, deceivers, notwithstanding their just weights.
Now, having commanded that men have a just balance, and testifying that a false one is an abomination to the Lord, he proceedeth also unto weight and measure. Thou shalt not have in thy bag divers weights, a great and a small; that is, one to buy by, and another to sell by, as Mr. Badman had. 'Thou shalt not have in thine house divers measures, a great and a small. (And these had Mr. Badman also.) But thou shalt have a perfect and just weight; a perfect and just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do such things [that is, that use false weights and measures], and all that do unrighteously, are an abomination unto the Lord' (Deut 25:13-16). See now both how plentiful, and how punctual the Scripture is in this matter. But perhaps it may be objected, that all this is old law, and therefore hath nothing to do with us under the New Testament. Not that I think you, neighbour, will object thus. Well, to this foolish objection, let us make an answer. First, he that makes this objection, if he doth it to overthrow the authority of those texts, discovereth that himself is first cousin to Mr. Badman. For a just man is willing to speak reverently of those commands. That man therefore hath, I doubt, but little conscience, if any at all that is good, that thus objecteth against the text. But let us look into the New Testament, and there we shall see how Christ confirmeth the same; where he commandeth that men make to others good measure, including also that they make good weight; telling such that do thus, or those that do it not, that they may be encouraged to do it: 'Good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again' (Luke 6:38). To wit, both from God and man. For as God will show his indignation against the false man, by taking away even that he hath, so he will deliver up the false man to the oppressor, and the extortioner shall catch from him, as well as he hath catched from his neighbour; therefore, another scripture saith, 'When thou shalt make an end to deal treacherously, they shall deal treacherously with thee' (Isa 33:1). That the New Testament also hath an inspection into men's trading, yea, even with their weights and measures, is evident from these general exhortations, 'Defraud not'; 'lie not one to another.' 'Let no man go beyond his brother in any matter, for the Lord is the avenger of all such.' 'Whatsoever ye do, do it heartily, as to the Lord,' 'doing all in his name,' 'to his glory'; and the like. All these injunctions and commandments do respect our life and conversation among men, with reference to our dealing, trading, and so, consequently, they forbid false, deceitful, yea, all doings that are corrupt.
Having thus in a word or two showed you that these things are bad, I will next, for the conviction of those that use them, show you where God saith they are to be found.
1. They are not to be found in the house of the good and godly man, for he, as his God, abhors them; but they are to be found in the house of evil doers, such as Mr. Badman's is. 'Are there,' saith the prophet, 'yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable!' (Micah 6:10). Are they there yet, notwithstanding God's forbidding, notwithstanding God's tokens of anger against those that do such things! O how loth is a wicked man to let go a sweet, a gainful sin, when he hath hold of it! They hold fast deceit, they refuse to let it go.
2. These deceitful weights and measures are not to be found in the house of the merciful, but in the house of the cruel; in the house of them that love to oppress. 'The balances of deceit are in his hand; he loveth to oppress' (Hosea 12:7). He is given to oppression and cruelty, therefore he useth such wicked things in his calling. Yea, he is a very cheat, and, as was hinted before concerning Mr. Badman's breaking, so I say now, concerning his using these deceitful weights and measures, it is as bad, as base, as to take a purse,[49] or pick a pocket; for it is a plain robbery; it takes away from a man that which is his own, even the price of his money.
3. The deceitful weights and measures are not to be found in the house of such as relieve the belly, and that cover the loins of the poor, but of such as indeed would swallow them up. 'Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, saying, When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, making the ephah small, and the shekel great [making the measure small, and the price great], and falsifying the balances by deceit? That ye may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat. The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works' (Amos 8:4-8). So detestable and vile a things is this in the sight of God.
4. God abominates the thoughts of calling of those that use false weights and measures, by any other term than that they be impure ones, or the like: 'Shall I count them pure,' saith he, 'with the bag of deceitful weights?' (Micah 6:11). No, by no means, they are impure ones; their hands are defiled, deceitful gain is in their houses, they have gotten what they have by coveting an evil covetousness, and therefore must and shall be counted among the impure, among the wicked of the world.
Thus you see how full and plain the Word of God is against this sin, and them that use it. And therefore Mr. Badman, for that he used by these things thus to rook and cheat his neighbours, is rightly rejected from having his name in and among the catalogue of the godly.
ATTEN. But I am persuaded that the using of these things, and the doing by them thus deceitfully, is not counted so great an evil by some.
WISE. Whether it be counted an evil or a virtue by men, it mattereth not; you see by the Scriptures the judgment of God upon it. It was not counted an evil by Mr. Badman, nor is it by any that still are treading in his steps. But, I say, it is no matter how men esteem of things, let us adhere to the judgment of God. And the rather, because when we ourselves have done weighing and measuring to others, then God will weigh and measure both us and our actions. And when he doth so, as he will do shortly, then woe be to him to whom, and of whose actions it shall be thus said by him, 'TEKEL, thou art weighed in the balances, and are found wanting' (Dan 5:27). God will then recompense their evil of deceiving upon their own head, when he shall shut them out of his presence, favour, and kingdom, for ever and ever.
ATTEN. But it is a wonder, that since Mr. Badman's common practice was to do thus, that some one or more did not find him out, and blame him for this his wickedness.
WISE. For the generality of people he went away clever with his knavery. For what with his balance, his false balance, and good weight, and what with his slight of hand to boot, he beguiled sometimes a little, and sometimes more, most that he had to deal with; besides, those that use this naughty trade are either such as blind men with a show of religion, or by hectoring the buyer out by words. I must confess Mr. Badman was not so arch at the first; that is, to do it by show of religion; for now he began to grow threadbare, though some of his brethren are arch enough this way, yea, and of his sisters too, for I told you at first that there were a great many of them, and never a one of them good; but for hectoring, for swearing, for lying, if these things would make weight and measure, they should not be wanting to Mr. Badman's customers.
ATTEN. Then it seems he kept good weights and a bad balance; well that was better than that both should be bad.
WISE. Not at all. There lay the depth of his deceit; for if any at any time found fault that he used them hardly, and that they wanted their weight of things, he would reply, Why, did you not see them weighted? will you not believe your own eyes? if you question my weights, pray carry them whither you will, I will maintain them to be good and just. The same he would say of his scales, so he blinded all by his balance.
ATTEN. This is cunning indeed; but as you say, there must be also something done or said to blind therewith, and this I perceive Mr. Badman had.
WISE. Yes, he had many ways to blind, but he was never clear at it by making a show of religion, though he cheated his wife therewith; for he was, especially by those that dwelt near him, too well known to do that, though he would bungle at it as well as he could. But there are some that are arch villains this way; they shall to view live a whole life religiously, and yet shall be guilty of these most horrible sins. And yet religion in itself is never the worse, nor yet the true professors of it. But, as Luther says, in the name of God begins all mischief.[50] For hypocrites have no other way to bring their evils to maturity but by using and mixing the name of God and religion therewith. Thus they become whited walls; for by this white, the white of religion, the dirt of their actions is hid. Thus also they become graves that appear not, and they that go over them, that have to do with them, are not aware of them, but suffer themselves to be deluded by them. Yea, if there shall, as there will sometimes, rise a doubt in the heart of the buyer about the weight and measure he should have, why, he suffereth his very senses to be also deluded, by recalling of his chapman's religion to mind, and thinks verily that not his good chapman but himself is out; for he dreams not that his chapman can deceive. But if the buyer shall find it out, and shall make it apparent, that he is beguiled, then shall he be healed by having amends made, and perhaps fault shall be laid upon servants, &c. And so Mr. Cheat shall stand for a right honest man in the eye of his customer, though the next time he shall pick his pocket again.
Some plead custom for their cheat, as if that could acquit them before the tribunal of God. And others say it came to them for so much, and, therefore, another must take it for so much, though there is wanting both as to weight and measure; but in all these things there are juggles; or if not, such must know that 'that which is altogether just,' they must do (Deut 16:20). Suppose that I be cheated myself with a brass half-crown, must I therefore cheat another therewith? if this be bad in the whole, it is also bad in the parts. Therefore, however thou art dealt withal in thy buying, yet thou must deal justly in selling, or thou sinnest against thy soul, and art become as Mr. Badman. And know, that a pretence to custom is nothing worth. It is not custom, but good conscience that will help at God's tribunal.
ATTEN. But I am persuaded that that which is gotten by men this way doth them but little good.
WISE. I am of your mind for that, but this is not considered by those thus minded. For if they can get it, though they get, as we say, the devil and all, by their getting, yet they are content, and count that their getting is much.[51]
Little good! why do you think they consider that? No; no more than they consider what they shall do in the judgment, at the day of God Almighty, for their wrong getting of what they get, and that is just nothing at all.
But to give you a more direct answer. This kind of getting is so far off from doing them little good, that it doth them no good at all; because thereby they lose their own souls; 'What shall it profit a man if he shall gain the whole world, and lose his own soul?' (Mark 8:36). He loseth then, he loseth greatly that getteth after this fashion. This is the man that is penny-wise and pound-foolish; this is he that loseth his good sheep for a half-penny-worth of tar;[52] that loseth a soul for a little of the world. And then what doth he get thereby but loss and damage? Thus he getteth or rather loseth about the world to come. But what doth he get in this world, more than travail and sorrow, vexation of spirit, and disappointment? Men aim at blessedness in getting, I mean, at temporal blessedness; but the man that thus getteth, shall not have that. For though an inheritance after this manner may be hastily gotten at the beginning, yet the end thereof shall not be blessed. They gather it indeed, and think to keep it too, but what says Solomon? God casteth it away. 'The Lord will not suffer the soul of the righteous to famish; but he casteth away the substance of the wicked' (Prov 10:3; Jer 15:13, 17:3).
The time, as I said, that they do enjoy it, it shall do them no good at all; but long, to be sure, they must not have it. For God will either take it away in their lifetime, or else in the generation following, according to that of Job: 'He,' the wicked, 'may prepare it, but the just shall put it on, and the innocent shall divide the silver' (Job 27:17).
Consider that also that it is written in the Proverbs; 'A good man leaveth an inheritance to his children's children, and the wealth of the sinner is laid up for the just' (Prov 13:22). What then doth he get thereby, that getteth by dishonest means? Why he getteth sin and wrath, hell and damnation, and now tell me how much he doth get.
This, I say, is his getting; so that as David says, we may be bold to say too; I beheld the wicked in great prosperity, and presently I cursed his habitation; for it cannot prosper with him (Psa 73). Fluster and huff, and make ado for a while he may, but God hath determined that both he and it shall melt like grease, and any observing man may see it so. Behold the unrighteous man, in a way of injustice, getteth much, and loadeth himself with thick clay, but anon it withereth, it decayeth and even he, or the generation following decline, and return to beggary. And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did die, nobody can tell whether worth a farthing or no.
ATTEN. He had all the bad tricks, I think, that it was possible for a man to have, to get money; one would think that he should have been rich.
WISE. You reckon too fast, if you count these all his bad tricks to get money; for he had more besides. If his customers were in his books, as it should go hard but he would have them there; at least, if he thought he could make any advantage of them, then, then would he be sure to impose upon them his worst, even very bad commodity, yet set down for it the price that the best was sold at; like those that sold the refuse wheat; or the worst of the wheat; making the shekel great, yet hoisting up the price (Amos 8). This was Mr. Badman's way. He would sell goods that cost him not the best price by far, for as much as he sold his best of all for. He had also a trick to mingle his commodity, that that which was bad might go off with the least mistrust. Besides, if his customers at any time paid him money, let them look to themselves, and to their acquaintances, for he would usually attempt to call for that payment again, especially if he thought that there were hopes of making a prize thereby, and then to be sure if they could not produce good and sufficient ground of the payment, a hundred to one but they paid it again. Sometimes the honest chapman would appeal to his servants for proof of the payment of money, but they were trained up by him to say after his mind, wright or wrong; so that, relief that way, he could get none.
ATTEN. It is a bad, yea, an abominable thing for a man to have such servants. For by such means a poor customer may be undone, and not know how to help himself. Alas! if the master be so unconscionable, as I perceive Mr. Badman was, to call for his money twice, and if his servant will swear that it is a due debt, where is any help for such a man? He must sink, there is no remedy.
WISE. This is very bad, but this has been a practice, and that hundreds of years ago. But what saith the Word of God? 'I will punish all those that leap on the threshold, which till their masters' houses with violence and deceit' (Zeph 1:9).
Mr. Badman also had this art; could he get a man at advantage, that is, if his chapman durst not go from him, or if the commodity he wanted could not for the present be conveniently had elsewhere, then let him look to himself, he would surely make his purse-strings crack; he would exact upon him without any pity or conscience.
ATTEN. That was extortion, was it not? I pray let me hear your judgment of extortion, what it is, and when committed?
WISE. Extortion is a screwing from men more than by the law of God or men is right; and it is committed sometimes by them in office, about fees, rewards, and the like:[53] but it is most commonly committed by men of trade, who without all conscience, when they have the advantage, will make a prey of their neighbour. And thus was Mr. Badman an extortioner; for although he did not exact, and force away, as bailiffs and clerks have used to do, yet he had his opportunities, and such cruelty to make use of them, that he would often, in his way, be extorting and forcing of money out of his neighbour's pocket. For every man that makes a prey of his advantage upon his neighbour's necessities, to force from him more than in reason and conscience, according to the present prices of things such commodity is worth, may very well be called an extortioner, and judged for one that hath no inheritance in the kingdom of God (1 Cor 6:9,10).
ATTEN. Well, this Badman was a sad wretch.
CHAPTER X.
[THE SIMPLE CHRISTIAN'S VIEWS OF EXTORTION.]
WISE. Thus you have often said before. But now we are in discourse of this, give me leave a little to go on. We have a great many people in the country too that live all their days in the practice, and so under the guilt of extortion; people, alas! that think scorn to be so accounted.
As for example: There is a poor body that dwells, we will suppose, so many miles from the market; and this man wants a bushel of 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 day's work, which will be eightpence or tenpence damage to him, and that is something to a poor man.[54] So he goeth to one of his masters or dames for what he wanteth, and asks them to help him with such a thing; yes, say they, you may have it; but withal they will give him a gripe, perhaps make him pay as much or more for it at home, as they can get when they have carried it five miles to a market, yea, and that too for the refuse of their commodity. But in this the women are especially faulty, in the sale of their butter and cheese, &c. Now this is a kind of extortion, it is a making a prey of the necessity of the poor, it is a grinding of their faces, a buying and selling of them.
But above all, your hucksters, that buy up the poor man's victuals by wholesale, and sell it to him again for unreasonable gains, by retail, and as we call it by piecemeal; they are got into a way, after a stinging rate, to play their game upon such by extortion: I mean such who buy up butter, cheese, eggs, bacon, &c. by wholesale, and sell it again, as they call it, by pennyworths, two pennyworths, a halfpennyworth, or the like, to the poor, all the week after the market is past.
These, though I will not condemn them all, do, many of them, bite and pinch the poor by this kind of evil dealing. These destroy the poor because he is poor, and that is a grievous sin. 'He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.' 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 spoiled them' (Prov 22:16,22,23).
O that he that gripeth and grindeth the face of the poor, would take notice of these two scriptures! Here is threatened the destruction of the estate, yea and of the soul too, of them that oppress 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 moulder; 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 (Deut 23:19). 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 fall 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 meddling thus with other folks' matters, and for my thus prying into the secrets of their iniquity. But to such I would say, since such actions are evil, it is time they were hissed out of the world. For all that do such things offend against God, wrong their neighbour, and like Mr. Badman do provoke God to judgment.
ATTEN. God knows there is abundance of deceit in the world!
WISE. Deceit! Ay, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill. What would you say, if I should anatomize some of those vile wretches called pawnbrokers, that lend money and goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the interest of what they so lend amount to thirty, forty, yea sometimes fifty pound by the year; notwithstanding the principal is secured by a sufficient pawn; which they will keep too at last, if they find any shift to cheat the wretched borrower.
ATTEN. Say! Why such miscreants are the pest and vermin of the commonwealth, 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 commodity; then I say it is not lawful. And if I should say the contrary, I should justify Mr. Badman and all the rest of that gang; but that I never shall do, for the Word of God condemns them. But that it is not lawful for a man at all times to sell his commodity for as much as he can, I prove by these reasons:—
First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then it is lawful for me to lay aside in my dealing with others good conscience to them and to God; but it is not lawful for me, in my 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 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. But that he cannot do with a good conscience, for that is to overreach, and to go beyond my chapman, and is forbidden (1 Thess 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 neighbour's necessity; but that he cannot do with a good conscience, for that is to go beyond and defraud his neighbour, contrary to 1 Thessalonians 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 neighbour's fondness; but that a man cannot do with a good conscience, for that is still a going beyond him, contrary to 1 Thessalonians 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; the which he can by no means use and keep, if he buys always as cheap as he can, and that for the reasons urged before. For such will make a prey of the ignorance, necessity, and fondness of their chapman, the which they cannot do with a good conscience. When Abraham would buy a burying-place of the sons of Heth, thus he said unto them: 'Intreat for me to Ephron the son of Zohar, that he may give me the cave of Macphelah, which he hath—in the end of his field; for as much—as it is worth' shall he give it me (Gen 23:8,9). He would not have it under foot, he scorned it, he abhorred it; it stood not with his religion, credit, nor conscience. So also, when David would buy a field of Ornan the Jebusite, thus he said unto him, 'Grant me the place of this thrashing-floor, that I may build an altar therein unto the Lord; thou shalt grant it me for the full price' (1 Chron 21:22). He also, as Abraham, made conscience of this kind of dealing. He would not lie at catch[55] 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.[56]
There ought therefore to be good conscience used, as in selling so in buying; for it is also unlawful for a man to go beyond or to defraud his neighbour in buying; yea, it is unlawful to do it in any matter, and God will plentifully avenge that wrong, as I also before have forewarned and testified. See also the text, Leviticus 25:14. 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 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 neighbour's 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 with charity' (1 Cor 16:14). 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, not her own only (1 Cor 13). So then he that seeks himself, and himself only, 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.
3. If it be lawful for me to sell my commodity, as afore, as dear as I can, then there can be no sin in my trading, how unreasonably soever I manage my calling, whether by lying, swearing, cursing, cheating, for all this is but to sell my commodity as dear as I can (Eph 4:25). But that there is sin in these is evident, therefore I may not sell my commodity always as dear as I can.
4. He that sells, as afore, as dear as he can, offereth violence to the law of nature, for that saith, Do unto all men even as ye would that they should do unto you (Matt 7:12). Now, was the seller a buyer, he would not that he of whom he buys should sell him always as dear as he can, therefore he should not sell so himself when it is his lot to sell and others to buy of him.
5. He that selleth, as afore, as dear as he can, makes use of that instruction that God hath not given to others, but sealed up in his hand, to abuse his law, and to wrong his neighbour withal, which indeed is contrary to God (Job 37:7). 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 hath given thee this that thou mightest thereby make a prey of thy neighbour? that thou mightest thereby go beyond and beguile thy neighbour? No, verily, but he hath given thee it for his help, that thou mightest in this be eyes to the blind, and save thy neighbour from that damage that his ignorance, or necessity, for fondness[57] would betray him into the hands of (1 Cor 10:13).
6. In all that a man does he should have an eye to the glory of God, but that he cannot have that sells his commodity always for as much as he can, for the reasons urged before.
7. All that a man does he should do 'in the name of the Lord Jesus' Christ, that is, as being commanded and authorized to do it by him (Col 3:17). 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 do otherwise.
8. 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 (Acts 24:15,16). Therefore there is not any man can, or ought to sell always as dear as he can, unless he will, yea, he must say in so doing, I will run the hazard of the trial of that day. 'If thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress one another' (Lev 25:14).
ATTEN. But why do you put in these cautionary words, They must not sell always as dear, nor buy always as cheap as they can? Do you not thereby intimate that a man may sometimes do so?
WISE. I do indeed intimate that sometimes the seller may sell as dear, and the buyer buy as cheap as he can; but this is allowable only in these cases: when he that sells is a knave, and lays aside all good conscience in selling, or when the buyer is a knave, and lays 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 dealest with doth so, but how vile or base soever the chapman is, do thou keep thy commodity at a reasonable price; or, if thou buyest, offer reasonable gain for the thing thou wouldst have, and if this will not do with the buyer or seller, then seek thee a more honest chapman. If thou objectest, But I have not skill to know when a pennyworth is before me, get some that have more skill than thyself in that affair, and let them in that matter dispose of thy money. But if there were no knaves in the world these objections need not be made.[58]
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 Mr. Badman used to do 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 fellows laugh, I will bar it, and still give them good counsel (Luke 16:13-15). 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 (Luke 6:25). 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 door to an infidel, and is near of kin to Mr. Badman.
ATTEN. Well, but what will you say to this question? 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 ebb and flow, as to price, like the tide; how then shall a man of a tender conscience do, neither to wrong the seller, buyer, nor himself, in buying and selling of commodities?
CHAPTER XI.
[INSTRUCTIONS FOR RIGHTEOUS TRADING.]
WISE. This question is thought to be frivolous by all that are of Mr. Badman's way, it is also difficult in itself, yet I will endeavour to shape you an answer, and that first to the matter of the question, to wit, how a tradesman should, in trading, keep a good conscience; a buyer or seller either. Secondly, how he should prepare himself to this work and live in the practice of it. For the first, he must observe what hath been said before, to wit, he must have conscience to God, charity to his neighbour, and, I will add, much moderation in dealing. Let him therefore keep within the bounds of the affirmative of those eight reasons that before were urged to prove that men ought not, in their dealing, but to do justly and mercifully betwixt man and man, and then there will be no great fear of wronging the seller, buyer, or himself. But particularly to prepare or instruct a man to this work:—
1. Let the tradesman or others consider that there is not that in great gettings and in abundance which the most of men do suppose; for all that a man has over and above what serves for his present necessity and supply, serves only to feed the lusts of the eye. For 'what good is there to the owners thereof, saving the beholding of them with their eyes?' (Eccl 5:11). Men also, many times, in getting of riches, get therewith a snare to their soul (1 Tim 6:7-9). But few get good by getting of them. But his consideration Mr. Badman could not abide.
2. Consider that the getting of wealth dishonestly—as he does that getteth it without good conscience and charity to his neighbour—is a great offender against God. Hence he says, 'I have smitten mine hand at thy dishonest gain which thou hast made' (Eze 22:13). It is a manner of speech that shows anger in the very making of mention of the crime. Therefore,
3. Consider that a little, honestly gotten, though it may yield thee but a dinner of herbs at a time, will yield more peace therewith than will a stalled ox ill gotten (Prov 15:17). 'Better is a little with righteousness, than great revenues without right' (Prov 16:8; 1 Sam 2:5).
4. Be thou confident that God's eyes are upon all thy ways, and 'that he pondereth all thy goings,' and also that he marks, them, writes them down, and seals them p in a bag against the time to come (Prov 5:21; Job 14:17).
5. Be thou sure that thou rememberest that thou knowest not the day of thy death. Remember also that when death comes God will give thy substance, for the which thou hast laboured, and for the which perhaps thou hast hazarded thy soul, to one thou knowest not who, nor whether he shall be a wise man or a fool. And then, 'what profit hath he that hath laboured for the wind?' (Eccl 5:16).
Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand. Guilt shall go with thee if thou hast got it [thy substance] dishonestly, and they also to whom thou shalt leave it shall receive it to their hurt. These things duly considered and made use of by thee to the preparing of thy heart to thy calling of buying and selling, I come, in the next place, to show thee how thou shouldst live in the practick part of this art. Art thou to buy or sell?
1. If thou sellest, do not commend; if thou buyest, do not dispraise; any otherwise but to give the thing that thou hast to do with its just value and worth; for thou canst not do otherwise, knowingly, but of a covetous and wicked mind. Wherefore else are commodities overvalued by the seller, and also undervalued by the buyer. 'It is naught, it is naught, saith the buyer,' but when he hath got his bargain he boasteth thereof (Prov 20:14). What hath this man done now, but lied in the dispraising of his bargain? and why did he dispraise it, but of a covetous mind to wrong and beguile the seller?
2. Art thou a seller, and do things grow dear? Set not thy hand to help or hold them up higher; this cannot be done without wickedness neither, for this is a making of the shekel great (Amos 8:5). Art thou a buyer, and do things grow dear? use no cunning or deceitful language to pull them down, for that cannot be done but wickedly too. What then shall we do, will you say? Why I answer, leave things to the providence of God, and do thou with moderation submit to his hand. But since, when they are growing dear, the hand that upholds the price is, for the time, more strong than that which would pull it down; that being the hand of the seller, who loveth to have it dear, especially if it shall rise in his hand. Therefore I say, do thou take heed and have not a hand in it, the which thou mayest have to thine own and thy neighbour's hurt, these three ways:—
1. By crying out scarcity, scarcity, beyond the truth and state of things; especially take heed of doing of this by way of a prognostic for time to come. It was for this for which he was trodden to death in the gate of Samaria, that you read of in the second book of Kings (2 Kings 7:17). This sin hath a double evil in it. (1.) It belieth the present blessing of God among us; and (2.) It undervalueth the riches of his goodness, which can make all good things to abound towards us.
2. This wicked thing may be done by hoarding up when the hunger and necessity of the poor calls for it. Now, that God may show his dislike against this, he doth, as it were, license the people to curse such a hoarder up—'He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it' (Prov 11:26).
3. But if things will rise, do thou be grieved, be also moderate in all thy sellings, and be sure let the poor have a pennyworth, and sell thy corn to those in necessity. Which then thou wilt do when thou showest mercy to the poor in thy selling to him, and when thou, for his sake because he is poor, undersellest the market. This is to buy and sell with good conscience; thy buyer thou wrongest not, thy conscience thou wrongest not, thyself thou wrongest not, for God will surely recompense thee (Isa 57:6-8). I have spoken concerning corn, but thy duty is to 'let your moderation' in all things 'be known unto all men, the Lord is at hand' (Phil 4:5).
CHAPTER XII.
[BADMAN'S PRIDE, ATHEISM, INFIDELITY, AND ENVY.]
ATTEN. Well, Sir, now I have heard enough of Mr. Badman's naughtiness, pray now proceed to his death.
WISE. Why, Sir, the sun is not so low, we have yet three hours to night.
ATTEN. Nay, I am not in any great haste, but I thought you had even now done with his life.
WISE. Done! no, I have yet much more to say.
ATTEN. Then he has much more wickedness than I thought he had.
WISE. That may be. But let us proceed. This Mr. Badman added to all his wickedness this, he was a very proud man, a very proud man. He was exceeding proud and haughty in mind; he looked that what he said ought not, must not be contradicted or opposed. He counted himself as wise as the wisest in the country, as good as the best, and as beautiful as he that had most of it. He took great delight in praising of himself, and as much in the praises that others gave him. He could not abide that any should think themselves above him, or that their wit or personage should by others be set before his. He had scarce a fellowly carriage for his equals. But for those that were of an inferior rank, he would look over them in great contempt. And if at any time he had any remote occasion of having to do with them, he would show great height and a very domineering spirit. So that in this it may be said that Solomon gave a characteristical note of him when he said, 'Proud and haughty scorner is his name, who dealeth in proud wrath' (Prov 21:24). He never thought his diet well enough dressed, his clothes fine enough made, or his praise enough refined.
ATTEN. This pride is a sin that sticks as close to nature, I think, as most sins. There is uncleanness and pride, I know not of any two gross sins that stick closer to men than they. They have, as I may call it, an interest in nature; it likes them because they most suit its lust and fancies; and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given up himself to work all iniquity with greediness.
WISE. You say right; pride is a sin that sticks close to nature, and is one of the first follies wherein it shows itself to be polluted. For even in childhood, even in little children, pride will first of all show itself; it is a hasty, an early 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. Badman's pride, only I think it is not the pride in infancy that begins to make a difference betwixt one and another, as did, and do those wherewith I began my relation of his life, therefore I passed it over, but now, since he had no more consideration of himself, and of his vile and sinful state, but to be proud when come to years, I have taken the occasion in this place to make mention of his pride.
ATTEN. But pray, if you can remember them, tell me of some places of scripture that speak against pride. I the rather desire this because that pride is now a reigning sin, and I happen sometimes to fall into the company of them that in my conscience are proud, very much, and I have a mind also to tell them of their sin, now when I tell them of it, unless I bring God's Word too, I doubt they will laugh me to scorn.
WISE. Laugh you to scorn! the proud man will laugh you to scorn bring to him what text you can, except God shall smite him in his conscience by the Word. Mr. Badman did use to serve them so that did use to tell him of his; and besides, when you have said what you can, they will tell you they are not proud, and that you are rather the proud man, else you would not judge, nor so malapertly[59] meddle with other men's matters as you do. Nevertheless, since you desire it, I will mention two or three texts; they are these:—'Pride and arrogancy—do I hate' (Prov 8:13). 'A man's pride shall bring him low' (Prov 29:23). 'And he shall bring down their pride' (Isa 25:11). 'And all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up' (Mal 4:1). This last is a dreadful text, it is enough to make a proud man shake. God, saith he, will make the proud ones as stubble; that is, as fuel for the fire, and the day that cometh shall be like a burning oven, and that day shall burn them up, saith the Lord. But Mr. Badman could never abide to hear pride spoken against, nor that any should say of him, He is a proud man.
ATTEN. What should be the reason of that?
WISE. He did not tell me the reason; but I suppose it to be that which is common to all vile persons. They love this vice, but care not to bear its name. The drunkard loves the sin, but loves not to be called a drunkard. The thief loveth to steal, but cannot abide to be called a thief; the whore loveth to commit uncleanness, but loveth not to be called a whore. And so Mr. Badman loved to be proud, but could not abide to be called a proud man. The sweet of sin is desirable to polluted and corrupted man, but the name thereof is a blot in his escutcheon.[60]
ATTEN. It is true that you have said; but pray how many sorts of pride are there?
WISE. There are two sorts of pride: pride of spirit, and pride of body. The first of these is thus made mention of in the scriptures. 'Every one that is proud in heart is an abomination to the Lord' (Prov 16:5). 'A high look, and a proud heart, and the ploughing of the wicked, is sin' (Prov 21:4). 'The patient in spirit is better than the proud in spirit' (Eccl 7:8). Bodily pride the scriptures mention. 'In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, the chains and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, the rings, and nose jewels.[61] the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the vails' (Isa 3:18-23). By these expressions it is evident that there is pride of body, as well as pride of spirit, and that both are sin, and so abominable to the Lord. But these texts Mr. Badman could never abide to read; they were to him as Micaiah was to Ahab, they never spake good of him, but evil.
ATTEN. I suppose that it was not Mr. Badman's case alone even to malign those texts that speak against their vices; for I believe that most ungodly men, where the scriptures are, have a secret antipathy against those words of God that do most plainly and fully rebuke them for their sins.
WISE. That is out of doubt; and by that antipathy they show that sin and Satan are more welcome to them than are wholesome instructions of life and godliness.
ATTEN. Well, but not to go off from our discourse of Mr. Badman. You say he was proud; but will you show me now some symptoms of one that is proud?
WISE. Yes, that I will; and first I will show you some symptoms of pride of heart. 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' (Prov 30:13). And again, there is 'that exalteth his gait,' his going (Prov 17:19). Now, these lofty eyes, and this exalting of the gait, is a sign of a proud heart; for both these actions come from the heart. For out of the heart comes pride, in all the visible appearances of it (Mark 7). But more particularly—
1. Heart pride is discovered by a stretched-out neck, and by mincing as they go. For the wicked, the proud, have a proud neck, a proud foot, a proud tongue, by which this their going is exalted. This is that which makes them look scornfully, speak ruggedly, and carry it huffingly among their neighbours. 2. A proud heart is a persecuting one. 'The wicked in his pride doth persecute the poor' (Psa 10:2). 3. A prayerless man is a proud man (Psa 10:4). 4. A contentious man is a proud man (Prov 13:10). 5. The disdainful man is a proud man (Psa 119:51). 6. The man that oppresses his neighbour is a proud man (Psa 119:122). 7. He that hearkeneth not to God's word with reverence and fear is a proud man (Jer 13:15,17). 8. And he that calls the proud happy is, be sure, a proud man. All these are proud in heart, and this their pride of heart doth thus discover itself (Jer 43:2; Mal 3:15).
As to bodily pride, it is discovered that is something of it, by all the particulars mentioned before; for though they are said to be symptoms of pride of heart, yet they are symptoms of that pride, by their showing of themselves in the body. You know diseases that are within are seen ofttimes by outward and visible signs, yet by these very signs even the outside is defiled also. So all those visible signs of heart pride are signs of bodily pride also. But to come to more outward signs. The putting on of gold, and pearls, and costly array; the plaiting of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, goings, or other fools' baubles, of which at this time the world is full, all these, and many more, are signs, as of a proud heart, so of bodily pride also (1 Tim 2:9; 1 Peter 3:3-5).
But Mr. Badman would not allow, by any means, that this should be called pride, but rather neatness, handsomeness, comeliness, cleanliness, &c., neither would he allow that following of fashions was anything else, but because he would not be proud, singular, and esteemed fantastical by his neighbours.
ATTEN. But I have been told that when some have been rebuked for their pride, they have turned it again upon the brotherhood of those by whom they have been rebuked, saying, Physician, heal thy friends, look at home among your brotherhood, even among the wisest of you, and see if you yourselves be clear, even you professors. For who is prouder than you professors? scarcely the devil himself.
WISE. My heart aches at this answer, because there is too much cause for it. This very answer would Mr. Badman give his wife when she, as she would sometimes, reprove him for his pride. We shall have, says he, great amendments in living now, for the devil is turned a corrector of vice; for no sin reigneth more in the world, quoth he, than pride among professors. And who can contradict him? Let us give the devil his due, the thing is too apparent for any man to deny. And I doubt not but the same answer is ready in the mouths of Mr. Badman's friends; for they may and do see pride display itself in the apparel and carriages of professors, one may say, almost as much, as among any people in the land, the more is the pity. Ay, and I fear that even their extravagancies in this hath hardened the heart of many a one, as I perceive it did somewhat the heart of Mr. Badman himself. For my own part, I have seen many myself, and those church members too, so decked and bedaubed with their fangles[62] and toys, and that when they have been at the solemn appointments of God in the way of his worship, that I have wondered with what face such painted persons could sit in the place where they were without swooning. But certainly the holiness of God, and also the pollution of themselves by sin, must need be very far out of the minds of such people, what profession soever they make.
I have read of a whore's forehead, and I have read of Christian shamefacedness (Jer 3:3; 1 Tim 2:9). I have read of costly array, and of that which becometh women professing godliness, with good works (1 Peter 3:1-3). But if I might speak, I know what I know, and could say, and yet do no wrong, that which would make some professors stink in their places; but now I forbear (Jer 23:15).
ATTEN. Sir, you seem greatly concerned at this, but what if I shall say more? It is whispered that some good ministers have countenanced their people in their light and wanton apparel, yea, have pleaded for their gold and pearls, and costly array, &c.
WISE. I know not what they have pleaded for, but it is easily seen that they tolerate, or at leastwise, 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' (Jer 23:15). And when the hand of the rulers are chief in a trespass, who can keep their people from being drowned in that trespass? (Ezra 9:2).
ATTEN. This is a lamentation, and must stand for a lamentation.
WISE. So it is, and so it must. And I will add, it is a shame, it is a reproach, it is a stumbling block to the blind; for though men be as blind as Mr. Badman himself, yet they can see the foolish lightness that must needs be the bottom of all these apish and wanton extravagancies. But many have their excuses ready; to wit, their parents, their husbands, and their breeding calls for it, and the like; yea, the examples of good people prompt them to it; but all these will be but the spider's web, when the thunder of the word of the great God shall rattle from heaven against them, as it will at death or judgment; but I wish it might do it before. But alas! these excuses are but bare pretences, these proud ones love to have it so. I once talked with a maid by way of reproof for her fond and gaudy garment. But she told me, The tailor would make it so; when alas! poor proud girl, she gave order to the tailor so to make it. Many make parents, and husbands, and tailors, &c., the blind to others; but their naughty hearts, and their giving of way thereto, that is the original cause of all these evils.
ATTEN. Now you are speaking of the cause of pride, pray show me yet further why pride is now so much in request.
WISE. I will show you what I think are the reasons of it.
1. The first is, because, such persons are led by their own hearts, rather than by the Word of God (Mark 7:21-23). I told you before that the original fountain of pride is the heart. For out of the heart comes pride; it is, therefore, because they are led by their hearts, which naturally tend to lift them up in pride. This pride of heart tempts them, and by its deceits overcometh them; yea, it doth put a bewitching virtue into their peacock's feathers, and then they are swallowed up with the vanity of them (Oba 3).
2. Another reason why professors are so proud for those we are talking of now, is because they are more apt to take example by those that are of the world, than they are to take example of those that are saints indeed. Pride is of the world. 'For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father but of the world' (1 John 2:16). 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 sin at of old time were the best, therefore to these he directed us for our pattern. Let the wives' conversation be chaste and also coupled with fear. 'Whose adorning,' saith Peter, 'let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also who trusted in God, adorned themselves, being in subjection to their own husbands' (1 Peter 3:1-5).
3. Another reason is, because they have forgotten the pollution of their nature. For the remembrance of that must needs keep us humble, and being kept humble, we shall be at a distance from pride. The proud and the humble are set in opposition; 'God resisteth the proud, but giveth grace unto the humble.' And can it be imagined that a sensible Christian should be a proud one; sense of baseness tends to lay us low, not to lift us up with pride; not with pride of heart, nor pride of life. But when a man begins to forget what he is, then he, if ever, begins to be proud. Methinks it is one of the most senseless and ridiculous things in he world that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with.
4. Persons that are proud have gotten God and his holiness out of their sight. If God was before them, as he is behind their back. And if they saw him in his holiness, as he sees them in their sins and shame, they would take but little pleasure in their apish knacks. The holiness of God makes the angels cover their faces, crumbles Christians, when they behold it, into dust and ashes. And as his majesty is, such is his Word (Isa 6). Therefore they abuse it that bring it to countenance pride.
Lastly. But what can be the end of those that are proud in the decking of themselves after their antic manner? Why are they for going with their bull's foretops,[63] with their naked shoulders, and paps hanging out like a cow's bag? Why are they for painting their faces, for stretching out their neck, and for putting of themselves unto all the formalities which proud fancy leads them to? Is it because they would honour God? because they would adorn the gospel? because they would beautify religion, and make sinners to fall in love with their own salvation? No, no, it is rather to please their lusts, to satisfy their wild and extravagant fancies; and I wish none doth it to stir up lust in others, to the end they may commit uncleanness with them. I believe, whatever is their end, this is one of the great designs of the devil and I believe also that Satan has drawn more into the sin of uncleanness by the spangling show of fine cloths, than he could possibly have drawn unto it without them. I wonder what it was that of old was called the attire of a 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 receive good by such a dull-sounding ram's-horn as I am?[64] However, I have said my mind, and now, if you will, we will proceed to some other of Mr. Badman's doings.
ATTEN. No; pray, before you show me anything else of Mr. Badman, show me yet more particularly the evil effects of this sin of pride.
WISE. With all my heart I will answer your request.
1. Then: It is pride that makes poor man so like the devil in hell, that he cannot in it be known to be the image and similitude of God. The angels, when they became devils, it was through their being lifted or puffed up with pride (1 Tim 3:6). It is pride also that lifteth or puffeth up the heart of the sinner, and so makes him to bear the very image of the devil.