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DIALOGUE Betwixt Mr. WISEMAN, And, Mr. ATTENTIVE.Part 5
Wise. I will shew you what I think are the reasons of it.
1. The first is, {132c} Because such persons are led by their own hearts, rather than by the Word of God. I told you before, that the original fountain of pride is the heart. For out of the heart comes pride; it is therefore because they are led by their hearts, which naturally tends to lift them up in pride. This pride of heart, tempts them, and by its deceits overcometh them; {132d} yea it doth put a bewitching vertue into their Peacocks feathers, and then they are swallowed up with the vanity of them.
2. Another reason why professors are so proud, (for those we are talking of now) is because they are more apt to take example of those that are of the World, than they are to take example of those that are Saints indeed. Pride is of the world. For all that is of the world, the lusts of the flesh, the lust of the eyes, and the pride of life, are not of the Father but of the world. {132e} Of the world therefore Professors learn to be proud. But they should not take them for example. It will be objected, No, nor your saints neither, for you are as proud as others: Well, let them take shame that are guilty. But when I say, professors should take example for their life by those that are saints indeed, I mean as Peter says: They should take example of those that were in old time, the saints; for saints of old time were the best, therefore to these he directeth us for our pattern. Let the wives conversation be chast, and also coupled with fear. Whose adorning, saith Peter, let it not be that outward adorning, of pleating the hair, and of wearing of gold, or of putting on of Apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also who trusted in God, adorned themselves, being in subjection to their own husbands. {132f}
3. Another reason is, {133a} Because they have forgotten the pollution of their Nature. For the remembrance of that, must needs keep us humble, and being kept humble, we shall be at a distance from pride. The proud and the humble are set in opposition; (God resisteth the proud, but giveth grace to the humble.) And can it be imagined, that a sensible Christian should be a proud one; sence of baseness tends to lay us low, not to lift us up with pride; not with pride of Heart, nor pride of Life: But when a man begins to forget what he is, then he, if ever, begins to be proud.
Methinks it is one of the most senceless and ridiculous things in the world, that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with.
4. Persons that are proud, have gotten God and his Holiness out of their sight. {133b} If God was before them, as he is behind their back; And if they saw him in his holiness, as he sees them in their sins and shame, they would take but little pleasure in their apish Knacks. The Holiness of God makes the Angels cover their faces, crumbles Christians, when they behold it, into dust and ashes: {133c} and as his Majesty is, such is his Word; Therefore they abuse it, that bring it to countenance pride.
Lastly, {133d} But what can be the end of those that are proud, in the decking of themselves after their antick manner? why are they for going with their Bulls-foretops, with their naked shoulders, and Paps hanging out like a Cows bag? why are they for painting their faces, for stretching out their necks, and for putting of themselves into all the Formalities which proud Fancy leads them to? Is it because they would honour God? because they would adorn the Gospel? because they would beautifie Religion, and make sinners to fall in love with their own salvation? No, no. It is rather to please their lusts, to satisfie their wild and extravagant fancies; and I wish none doth it to stir up lust in others, to the end they may commit uncleanness with them. I believe, whatever is their end, this is one of the great designes of the Devil: and I believe also, that Satan has drawn more into the sin of uncleanness, by the spangling shew of fine cloaths, than he could possibly have drawn unto it, without them. I wonder what it was, that of old was called the Attire of an Harlot: certainly it could not be more bewitching and tempting than are the garments of many professors this day.
Atten. I like what you say very well, and I wish that all the proud Dames in England that profess, were within the reach and sound of your words.
Wise. What I have said, I believe is true, but as for the proud Dames in England that profess, they have Moses and the Prophets, and if they will not hear them, how then can we hope that they should recieve good by such a dull sounding Ramshorn as I am? However, I have said my mind, and now if you will, we will proceed to some other of Mr. Badmans doings.
Atten. No: pray before you shew me any thing else of Mr. Badman, shew me yet more particularly the evil effects of this sin of Pride.
Wise. With all my heart, I will answer your request. {134a}
1. {134b} Then: `Tis pride that makes poor Man so like the Devil in Hell, that he cannot in it be known to be the Image and similitude of God. The Angels when they became Devils, `twas through their being lifted or puffed up with pride. `Tis pride also that lifteth or puffeth up the heart of the sinner, and so makes him to bear the very image of the Devil.
2. {134c} Pride makes a man so odious in the sight of God, that he shall not, must not come nigh his Majesty. Though the Lord be high, yet hath he respect to the lowly, but the proud he knows afar off. Pride sets God and the Soul at a distrance; pride will not let a man come nigh God, nor God will not let a proud man come nigh unto him: Now this is a dreadful thing.
3. {134d} As pride sets, so it keeps God and the Soul at a distance. God resisteth the proud; resists, that is, he opposes him, he thrusts him from him, he contemneth his person and all his performances. Come in to Gods Ordinances, the proud man may; but come into his presence, have communion with him, or blessing from him, he shall not. For the high God doth resist him. {135a}
4. {135b} The Word saith, that The Lord will destroy the House of the proud. He will destroy his House; it may be understood, he will destroy him and his. So he destroyed proud Pharaoh, so he destroyed proud Corah, and many others.
5. {135c} Pride, where it comes, and is entertained, is a certain forerunner of some Judgment that is not far behind. When pride goes before, shame and destruction will follow after. When pride cometh, then cometh shame. Pride goeth before destruction, and a haughty spirit before a fall.
6. {135d} Persisting in pride makes the condition of a poor man as remediless as is that of the Devils themselves.
And this I fear was Mr. Badmans condition, and that was the reason that he died so as he did; as I shall shew you anon.
But what need I thus talk of the particular actions, or rather prodigious sins of Mr. Badman, when his whole Life and all his actions, went as it were to the making up one massie body of sin? {135e} Instead of believing that there was a God, his Mouth, his Life and Actions declared, that he believed no such thing. His transgression said within my heart, that there was no fear of God before his eyes. {135f} {135g} Instead of honouring of God, and of giving glory to him for any of his Mercies, or under any of his good Providences towards him (for God is good to all, and lets his Sun shine, and his Rain fall upon the unthankful and unholy,) he would ascribe the glory to other causes. If they were Mercies, he would ascribe them (if the open face of the providence did not give him the lye) to his own wit, labour, care, industry, cunning, or the like: if they were Crosses, he would ascribe them, or count them the offspring of Fortune, ill Luck, Chance, the ill mannagement of matters, the ill will of neighbours, or to his wifes being Religious, and spending, as he called it, too much time in Reading, Praying, or the like. It was not in his way to acknowledge God, (that is, graciously) or his hand in things. But, as the Prophet saith; Let favour be skewed to the wicked, yet will he not learn righteousness. {136a} And again, They returned not to him that smote them, nor did they seek the Lord of hosts. {136b} This was Mr. Badmans temper, neither Mercies nor Judgment would make him seek the Lord. Nay, as another Scripture sayes, he would not see the works of God, nor regard the operations of his hands either in mercies or in Judgments. {136c} But further, when by Providence he has been cast under the best Means for his soul, (for, as was shewed before, he having had a good master, and before him a good father, and after all a good wife, and being sometimes upon a Journey, and cast under the hearing of a good Sermon, as he would sometimes for novelties sake go to hear a good Preacher;) he was always without heart to make use thereof: In this land of righteousness he would deal unjustly, and would not behold the majesty of the Lord.
Instead of reverencing the Word, {136g} when he heard it preached, read, or discoursed of, he would sleep, talk of other Business, or else object against the authority, harmony, and wisdom of the Scriptures. Saying, How do you know them to be the Word of God? how do you know that these sayings are true? The Scriptures, he would say, were as a Nose of Wax, and a man may turn them whithersoever he lists: one Scripture says one thing, and another sayes the quite contrary; Besides, they make mention of a thousand imposibilities; they are the cause of all dissensions and discords that are in the Land: Therefore you may (would he say) still think what you will, but in my mind they are best at ease that have least to do with them.
Instead of loving and honouring of them that did bear in their Foreheads the Name, and in their Lives the Image of Christ, they should be his Song, {136h} the matter of his Jests, and the objects of his slanders. He would either make a mock at their sober deportment, their gracious language, quiet behaviour, or else desperately swear that they did all in deceit and hypocrisie. He would endeavour to render godly men as odious and contemptable as he could; any lyes that were made by any, to their disgrace, those he would avouch for truth, and would not endure to be controlled. He was much like those that the prophet speaks of, that would sit and slander his mothers son; {137a} yea, he would speak reproachfully of his wife, though his conscience told him, and many would testifie, that she was a very vertuous woman. He would also raise slanders of his wives friends himself, affirming that their doctrine tended to lasciviousness, and that in their assemblies they acted and did unbeseeming men and women, that they committed uncleanness, &c. He was much like those that affirmed the Apostle should say, Let us do evil that good may come: {137b} Or like those of whom it is thus written: Report, say they, and we will report it. {137c} And if he could get any thing by the end that had scandal in it, if it did but touch professors, how falsely soever reported; Oh! then he would glory, laugh, and be glad, and lay it upon the whole party: Saying, Hang them Rogues, there is not a barrel better Herring of all the holy Brotherhood of them: Like to like, quoth the Devil to the Collier, this is your precise Crew. And then he would send all home with a curse.
Atten. If those that make profession of Religion be wise, Mr. Badmans watchings and words will make them the more wary and careful in all things.
Wise. You say true. For when we see men do watch for our halting, and rejoyce to see us stumble and fall, it should make us so much abundance the more careful. {137d}
I do think it was as delightful to Mr. Badman to hear, raise, and tell lies, and lying stories of them that fear the Lord, as it was for him to go to bed when a weary. But we will at this time let these things pass. For as he was in these things bad enough, so he added to these, many more the like.
He was an {137e} angry, wrathfull, envious man, a man that knew not what meekness or gentleness meant, nor did he desire to learn. His natural temper was to be surly, huffie, and rugged, and worse; and he so gave way to his temper, as to this, that it brought him to be furious and outrageous in all things, specially against goodness it self, and against other things too, when he was displeased. {138a}
Atten. Solomon saith, He is a fool that rageth.
Wise. He doth so; and sayes moreover, That anger rests in the bosom of fools. {138b} And truly, if it be a sign of a Fool to have anger rest in his bosom, then was Mr. Badman, notwithstanding the conceit that he had of his own abilities, a Fool of no small size.
Atten. Fools are mostly most wise in their own eyes.
Wise. True. But I was a saying, that if it be a sign that a man is a Fool, when Anger rests in his bosom; Then what is it a sign of, think you, when Malice and Envy rests there? For to my knowledge Mr. Badman was as malicious and as envious a man as commonly you can hear of.
Atten. Certainly, malice and envy flow {138c} from pride and arrogancy, and they again from ignorance, and ignorance from the Devil; And I thought, that since you spake of the pride of Mr. Badman before, we should have something of these before we had done.
Wise. Envy flows from Ignorance indeed. And this Mr. Badman was so envious an one, where he set against, that he would swell with it, as a Toad, as we say, swells with poyson. He whom he maligned, might at any time even read envy in his face wherever he met with him, or in whatever he had to do with him.
His envy was so rank and strong, that if it at any time turned its head against a man, it would hardly ever be pulled in again: He would watch over that man to do him mischief, as the Cat watches over the Mouse to destroy it; yea, he would wait seven years, but he would have an opportunity to hurt him, and when he had it, he would make him feel the weight of his Envy.
Envy is a devilish thing, the Scripture intimates that none can stand before it. A stone is heavy, and the sand weighty, but a fools wrath is heavier than them both. Wrath is cruel, and anger is outrageous, but who can stand before envy? {138d} {138e}
This Envy, for the foulness of it, is reckoned {138f} among the foulest Villanies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. Yea, it is so malignant a corruption, that it rots the very bones of him in whom it dwells. A sound heart is life to the flesh, but envy the rottenness of the bones. {139a}
Atten. This Envy is the very Father and Mother of a great many hideous and prodigious wickednesses: I say, it is the very {139b} Father and Mother of them; it both besets them, and also nourishes them up, till they come to their cursed maturity in the bosom of him that entertains them.
Wise. You have given it a very right description, in calling of it the Father and Mother of a great many other prodigious wickednesses: for it is so venomous and vile a thing, that it puts the whole course of Nature out of order, and makes it fit for nothing but confusion, and a hold for every evil thing. For where envy and strife is, there is confusion, and every evil work. {139c} Wherefore, I say, you have rightly called it, The very Father and Mother of a great many other sins. And now for our further edification, I will reckon up some of the births of Envy.
1. Envy, as I told you before, it rotteth the very bones of him that entertains it. And,
2. As you have also hinted, it is heavier than a Stone, than Sand; yea, and I will add, It falls like a Mill-stone upon the head. Therefore,
3. It kills him that throws it, and him at whom it is thrown. Envy slayeth the silly one. {139e} That is, him in whom it resides, and him who is its object.
4. `Twas that also that slew Jesus Christ himself; for his adversaries persecuted him through their envy. {139f} {139g}
5. Envy was that by vertue of which Joseph was sold by his Brethren into Egypt: {139h}
6. `Tis envy that hath the hand in making of variance among Gods Saints. {139i}
7. `Tis envy in the hearts of Sinners, that stirres them up to thrust Gods Ministers out of their coasts.
8. What shall I say? `Tis envy that is the very Nursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c.
`Tis not possible to repeat all the particular fruits of this sinfull root. Therefore, it is no marvel that Mr. Badman was such an ill natured man, for the great roots of all manner of wickedness were in him, unmortified, unmaimed, untouched.
Atten. But it is {140a} a rare case, even this of Mr. Badman, that he should never in all his life be touched with remorse for his ill-spent life.
Wise. Remorse, I cannot say he ever had, if by remorse you mean repentance for his evils. Yet twice I remember he was under some trouble of mind about his condition: {140b} Once when he broke his legg as he came home drunk from the Ale-house; and another time when he fell sick, and thought he should die: Besides these two times, I do not remember any more.
Atten. Did he break his legg then?
Wise. Yes: Once, as he came home drunk from the Ale-house.
Atten. Pray how did he break it?
Wise. Why upon a time he was at an Ale-house, that wicked house, about two or three miles from home, and having there drank hard the greatest part of the day, when night was come, he would stay no longer, but calls for his horse, gets up, and like a Madman (as drunken persons usually ride) away he goes, as hard as horse could lay legs to the ground. Thus he rid, till coming to a dirty place, where his horse flouncing in, fell, threw his master, and with his fall broke his legg: so there he lay. {140c} But you would not think how he {140d} swore at first. But after a while, he comeing to himself, and feeling by his pain, and the uselesness of his legg, what case he was in, and also fearing that this bout might be his death; he began to crie out after the manner of such; {140e} Lord help me, Lord have mercy upon me, good God deliver me, and the like. So there he lay, till some came by, who took him up, carried him home, where he lay for some time, before he could go abroad again.
Atten. And then, you say, he called upon God.
Wise. He cryed out in his pain, and would say, O God, and O Lord, help me: but whether it was that his sin might be pardoned, and his soul saved, or whether to be rid of his pain, I will not positively determine; though I fear it was but for the last; {141a} because, when his pain was gone, and he had got hopes of mending, even before he could go abroad, he cast off prayer, and began his old game; to wit, to be as bad as he was before. He then would send for his old companions; his Sluts also would come to his house to see him, and with them he would be, as well as he could for his lame leg, as vicious as they could be for their hearts.
Atten. `Twas a wonder he did not break his neck.
Wise. His neck had gone instead of his leg, but that God was long- suffering towards him; he had deserved it ten thousand times over. There have been many, as I have heard, and as I have hinted to you before, that have taken their Horses when drunk, as he; but they have gone from the pot to the grave; for they have broken their necks `twixt the Ale-house and home. One hard by us {141b} also drunk himself dead; he drank, and dyed in his drink.
Atten. `Tis a sad thing to dye drunk.
Wise. So it is: But yet I wonder that no more do so. For considering the heinousness of that sin, and with how many other sins it is accompanied, {141c} as with oaths, blasphemies, lyes, revellings, whoreings, brawlings, &c. it is a wonder to me, that any that live in that sin should escape such a blow from heaven that should tumble them into their graves. Besides, when I consider also how, when they are as drunk as beasts, they, without all fear of danger, will ride like Bedlams and mad men, even as if they did dare God to meddle with them if he durst, for their being drunk: I say, I wonder that he doth not withdraw his protecting providences from them, and leave them to those Dangers and Destructions that by their sin they have deserved, and that by their Bedlam madness they would rush themselves into: only I consider again, that he has appointed a day wherein he will reckon with them, {141d} and doth also commonly make Examples of some, to shew that he takes notice of their sin, abhorrs their way, and will count with them for it at the set time.
Atten. It is worthy of our remark, to take notice how God, to shew his dislike of the sins of men, strikes some of them down with a blow; as the breaking of Mr. Badmans legg, for doubtless that was a stroak from heaven.
Wise. It is worth our remark indeed. It was an open stroak, it fell upon him while he was in the height of his sin: And it looks much like to that in Job; Therefore he knoweth their works, and overturneth them in the night, so that they are destroyed. He striketh them as wicked men in the open sight of others: {142a} Or as the Margent reads it, in the place of beholders. He layes them with his stroak in the place of beholders. There was {142b} Mr. Badman laid, his stroak was taken notice of by every one: his broken legg was at this time the Town-talk. Mr. Badman has broken his legg, sayes one: How did he break it? sayes another: As he came home drunk from such an Ale-house, said a third; A Judgment of God upon him, said a fourth. This his sin, his shame, and punishment, are all made conspicuous to all that are about him. I will here tell you another story or two.
I have read in Mr. Clark`s Looking-glass for Sinners; {142c} That upon a time, a certain drunken fellow boasted in his Cups, that there was neither Heaven nor Hell; also he said, He believed, that man had no Soul, and that for his own part, he would sell his soul to any that would buy it. Then did one of his companions buy it of him for a cup of Wine; and presently the Devil in mans shape bought it of that man again at the same price; and so in the presence of them all laid hold on this Soul-seller, and carried him away through the Air, so that he was never more heard of.
In pag. 148, he tells us also: That there was one at Salisbury, in the midst of his health drinking and carousing in a Tavern; and he drank a health to the Devil, saying, That if the Devil would not come and pledge him, he would not believe that there was either God or Devil. Whereupon his companions stricken with fear, hastened out of the room: and presently after, hearing a hideous noise, and smelling a stinking savour, the Vintner ran up into the chamber; and coming in, he missed his Guest, and found the window broken, the Iron barr in it bowed, and all bloody: But the man was never heard of afterwards.
Again, in pag. 149. he tells us of a Bailiff of Hedly: Who upon a Lords Day being drunk at Melford, got upon his horse, to ride through the streets, saying, That his horse would carry him to the Devil: and presently his horse threw him, and broke his neck. These things are worse than the breaking of Mr. Badmans Leg, and should be a caution to all of his friends that are living, lest they also fall by their sin into these sad Judgements of God.
But, as I said, Mr. Badman quickly forgot all, his conscience was choaked, before his legg was healed. And therefore, before he was well of the fruit of one sin, he tempts God to send another Judgment to seize upon him: And so he did quickly after. For not many months after his legg was well, he had a very dangerous fit of sickness, insomuch that now he began to think he must dye in very deed. {143a}
Atten. Well, and what did he think and do then?
Wise. He thought he must go to Hell; this I know, for he could not forbear but say so. {143b} To my best remembrance, he lay crying out all one night for fear, and at times he would so tremble, that he would make the very bed shake under him. {143c} But, Oh! how the thoughts of Death, of Hell-fire, and of eternal Judgment, did then wrack his conscience. Fear might be seen in his face, and in his tossings to and fro: It might also be heard in his words, and be understood by his heavy groans. He would often cry, I am undone, I am undone; my vile life has undone me.
Atten. Then his former atheistical thoughts and principles, were too weak now to support him from the fears of eternal damnation.
Wise. Aie! they were too weak indeed. They may serve to stifle conscience, when a man is in the midst of his prosperity, and to harden the heart against all good counsel when a man is left of God, and given up to his reprobate mind: {143d} But alas, atheistical thoughts, Notions and Opinions, must shrink and melt away, when God sends, yea comes with sickness to visit the soul of such a sinner for his sin. There was a man dwelt about 12 miles off from us, that had so trained up himself in his atheistical Notions, that at last he attempted to write a book against Jesus Christ, and against the divine Authority of the Scriptures. (But I think it was not printed:) Well, after many days God struck him with sickness, whereof he dyed. So, being sick, and musing upon his former doings, the Book that he had written came into his mind, and with it such a sence of his evil in writing of it, that it tore his Conscience as a Lyon would tare a Kid. He lay therefore upon his death-bed in sad case, {144a} and much affliction of conscience: some of my friends also went to see him; and as they were in his chamber one day, he hastily called for Pen Ink and Paper, which when it was given him, he took it and writ to this purpose. I, {144b} such an one, in such a Town, must goe to Hell- fire, for writing a Book against Jesus Christ, and against the Holy Scriptures: And would also have leaped out of the window of his house to have killed himself, but was by them prevented of that: so he dyed in his bed, such a death as it was. `Twill be well if others take warning by him.
Atten. This is a remarkable story.
Wise. `Tis as true as remarkable; I had it from them that I dare believe, who also themselves were eye and ear witnesses; and also that catcht him in their arms, and saved him when he would have leaped out of his chamber-window, to have destroyed himself.
Atten. Well, you have told me what were Mr. Badmans thoughts (now, being sick) of his condition; pray tell me also what he then did when he was sick?
Wise. Did! he did many things, which I am sure he never thought to have done, and which, to be sure, was not looked for of his wife and children.
In this fit of sickness, his Thoughts were quite altered about his wife; I say his Thoughts, so far as could be judged by his words and carriages to her. {144c} For now she was his good wife, his godly wife, his honest wife, his duck, and dear, and all. Now he told her, that she had the best of it, she having a good Life to stand by her, while his debaucheries and ungodly Life did always stare him in the face. Now he told her, the counsel that she often gave him, was good; though he was so bad as not to take it.
Now he would hear her talk to him, and he would lie sighing by her while she so did. Now he would bid her pray for him, that he might be delivered from Hell. {145a}
He would also now consent, that some of her good Ministers might come to him to comfort him; and he would seem to shew them kindness when they came, for he would treat them kindly with words, and hearken diligently to what they said, only he did not care that they should talk much of his ill spent life, because his conscience was clogged with that already; he cared not now to see his old companions, the thoughts of them was a torment to him: and now he would speak kindly to that child of his that took after its mothers steps, though he could not at all abide it before.
He also desired the prayers of good people, that God of his mercy would spare him a little longer, promising that if God would but let him recover this once, what a new, what a penitent man he would be toward God, and what a loving husband he would be to his wife: what liberty he would give her, yea how he would goe with her himself to hear her Ministers, and how they should go hand in hand in the way to heaven together.
Atten. Here was a fine shew of things; I`le warrant you, his wife was glad for this.
Wise. His wife! Aie, and a many good people besides: it was noysed all over the Town, {145b} what a great change there was wrought upon Mr. Badman; how sorry he was for his sins, how he began to love his wife, how he desired good men should pray to God to spare him; and what promises he now made to God in his sickness, that if ever he should raise him from his sick bed to health again, what a new penitent man he would be towards God, and what a loving husband to his good wife.
Well, ministers prayed, and good people rejoyced, thinking verily that they now had gotten a man from the Devil; nay, some of the weaker sort did not stick to say that God had began a work of Grace in his heart; and his wife, poor woman, {145c} you cannot think how apt she was to believe it so; she rejoyced, and she hoped as she would have it. But, alas! alas! in little time things all proved otherwise.
After he had kept his Bed a while, his distemper began to abate, and he to feel himself better, so he in little time was so finely mended, that he could walk about the house, and also obtained a very fine stomach to his food: {146a} and now did his wife and her good friends stand gaping, to see Mr. Badman fulfill his promise of becoming new towards God, and loving to his wife: but the contrary only shewed it self. For so soon as ever he had hopes of mending, and found that his strength began to renew, his trouble began to goe off his heart, and he grew as great a stranger to his frights and fears, as if he had never had them.
But verily, I am apt to think, that one reason of his no more regarding, or remembring of his sick-bed fears, and of being no better for them, was, some words that the Doctor that supplied him with Physick said to him when he was mending. For as soon as Mr. Badman began to mend, the Doctor comes and sits him down by him in his house, and there fell into discourse with him about the nature of his disease; and among other things they talked of Badmans trouble, and how he would cry out, tremble, and express his fears of going to Hell when his sickness lay pretty hard upon him. To which the Doctor replyed: {146b} That those fears and Out-cries did arise from the height of his distemper, for that disease was often attended with lightness of the head, by reason the sick party could not sleep, and for that the vapours disturbed the brain: But you see Sir, quoth he, that so soon as you got sleep and betook your self to rest, you quickly mended, and your head settled, and so those frenzies left you.
And was it so indeed, thought Mr. Badman; was my troubles, only the effects of my distemper, and because ill vapours got up into my brain? Then surely, since my Physician was my Saviour, my Lust again shall be my God. So he never minded Religion more, but betook him again to the world, his lusts and wicked companions: And there was an end of Mr. Badmans Conversion.
Atten. I thought, (as you told me of him) that this would be the result of the whole; for I discerned by your relating of things, that the true symptoms of conversion were wanting in him, and that those that appeared to be any thing like them, were only such as the reprobates may have.
Wise. You say right, for there wanted in him, when he was most sensible, a sence of the pollution of his Nature; he only had guilt for his sinful actions, the which Cain, and Pharaoh, and Saul, and Judas, those reprobates, have had before him. {147a}
Besides, the great things that he desired, were, to be delivered from going to Hell, (and who would willingly?) and that his life might be lengthened in this world. We find not by all that he said or did, that Jesus Christ the Saviour was desired by him, from a sence of his need of his Righteousness to cloath him, and of his Spirit to sanctifie him. {147b}
His own strength was whole in him, he saw nothing of the treachery of his own heart; for had he, he would never have been so free to make promises to God of amendment. He would rather have been afraid, that if he had mended, he should have turned with the dog to his vomit, and have begged prayers of Saints, and assistance from heaven upon that account, that he might have been kept from doing so.
`Tis true he did beg prayers of good people, and so did Pharaoh of Moses and Aaron, and Simon Magus of Simon Peter. {147c}
His mind also seemed to be turned to his wife and child; but alas! `twas rather from conviction that God had given him concerning their happy estate over his, than for that he had any true love to the work of God that was in them. True, some shews of kindness he seemed to have for them, and so had rich Dives, when in Hell, to his five brethren that were yet in the world; yea he had such love, as to wish them in Heaven, that they might not come thither to be tormented. {147d}
Atten. Sick-bed Repentance is seldom good for any thing.
Wise. You {147e} say true, it is very rarely good for any thing indeed. Death is unwelcom to Nature, and usually when sickness and death visit the sinner; the first taking of him by the shoulder, and the second standing at the Bed-chamber door to receive him; then the sinner begins to look about him, and to bethink with himself, These will have me away before God; and I know that my Life has not been as it should, how shall I do to appear before God! Or if it be more the sence of the punishment, and the place of the punishment of sinners, that also is starting to a defiled conscience, now rouzed by deaths lumbring at the door.
And hence usually is sick-bed Repentance, and the matter of it: To wit, to be saved from Hell, and from Death, and that God will restore again to health till they mend; concluding that it is in their power to mend, as is evident by their large and lavishing promises to do it.
I have known many, that, when they have been sick, have had large measures of this kind of Repentance, and while it has lasted, the noyse and sound thereof, has made the Town to ring again: but alas! how long has it lasted? oft-times scarce so long as untill the party now sick has been well. It has passed away like a mist or a vapour, it has been a thing of no continuance. But this kind of Repentance is by God compared to the howling of a dog. And they have not cried unto me with their heart, when they howled upon their bed. {148a}
Atten. Yet one may see, by this, the desperateness of mans heart: {148b} for what is it but desperate wickedness, to make promise to God of amendment, if he will but spare them; and yet so soon as they are recovered (or quickly after,) fall to sin as they did before, and never to regard their promise more.
Wise. It is a sign of desperateness indeed; yea, of desperate madness. For surely, they must needs think, that God took notice of their promise, that he heard the words that they spake, {148c} and that he hath laid them up against the time to come; and will then bring out, and testifie to their faces, that they flattered him with their mouth, and lyed unto him with their tongue, {148d} when they lay sick, to their thinking, upon their death-bed, and promised him that if he would recover them they would repent and amend their ways. But thus, as I have told you, Mr. Badman did. He made great promises that he would be a New man, that he would leave his sins, and become a Convert, that he would love, &c. his godly wife, &c. Yea many fine words had Mr. Badman in his sickness, but no good actions when he was well.
Atten. And how did his good wife take it, when she saw that he had no Amendment, but that he returned with the Dog to his vomit, to his old courses again?
Wise. Why it {149a} broke her heart, it was a worse disappointment to her than the cheat that he gave her in marriage: At least she laid it more to heart, and could not so well grapple with it. You must think that she had put up many a prayer to God for him before, even all the time that he had carried it so badly to her, and now when he was so affrighted in his sickness, and so desired that he might live and mend, poor woman, she thought that the time was come for God to answer her prayers; nay, she did not let with gladness, to whisper it out amongst her Friends, that `twas so: but when she saw her self disappointed by her husbands turning Rebel again, she could not stand up under it, but falls into a languishing distemper, and in a few weeks gave up the Ghost.
Atten. Pray how did she dye?
Wise. Die! she dyed bravely; full of comfort of the faith of her Interest in Christ, and by him, of the world to come: she had many brave Expressions in her sickness, and gave to those that came to visit her many signs of her salvation; the thoughts of the Grave, but specially of her Rising again, were sweet thoughts to her. She would long for Death, because she knew it would be her Friend. She behaved her self like to some that were making of them ready to go meet their Bridegroom. {149b} Now, said she, I am going to rest from my sorrows, my sighs, my tears, my mournings and complaints: I have heretofore longed to be among the Saints, but might by no means be suffered to goe, but now I am going, (and no man can stop me) to the great Meeting, to the general Assembly, and Church of the first-born which are written in Heaven. {149c} There I shall have my hearts desire; there I shall worship without Temptation or other impediment; there I shall see the face of my Jesus, whom I have loved, whom I have served, and who now, I know, will save my soul. {149d} I have prayed often for my husband, that he might be converted, but there has been no answer of God in that matter; Are my prayers lost? are they forgotten? are they thrown over the barr? No; they are hanged upon the horns of the golden Altar, and I must have the benefit of them my self, that moment that I shall enter into the gates, in at which the righteous Nation that keepeth truth shall enter: I say, I shall have the benefit of them. I can say as holy David; I say, I can say of my husband, as he could of his enemies. As for me, when they were sick my cloathing was of sack- cloth, I humbled my soul with fasting, and my prayer returned into my bosom. {150a} My prayers are not lost, my tears are yet in God`s bottle; I would have had a Crown, and Glory for my husband, and for those of my children that follow his steps; but so far as I can see yet, I must rest in the hope of having all my self.
Atten. Did she talk thus openly?
Wise. No; this she spake but to one or two of her most intimate acquaintance, who were permitted to come and see her, when she lay languishing upon her death-bed.
Atten. Well, but pray go on in your relation, this is good: I am glad to hear it, this is as a cordial to my heart while we sit thus talking under this tree.
Wise. When she drew near her end, she called for her husband, and when he was come to her, she told him, {150b} That now he and she must part, and said she, God knows, and thou shalt know, that I have been a loving, faithful Wife unto thee; my prayers have been many for thee; and as for all the abuses that I have received at thy hand, those I freely and heartily forgive, and still shall pray for thy conversion, even as long as I breathe in this world. But husband, I am going thither, where no bad man shall come, and if thou dost not convert, thou wilt never see me more with comfort; let not my plain words offend thee: I am thy dying wife, and of my faithfulness to thee, would leave this Exhortation with thee: Break off thy sins, fly to God for mercy while mercies gate stands open; remember, that the day is coming, when thou, though now lusty and well, must lye at the gates of death, as I do: And what wilt thou then do, if thou shalt be found with a naked soul, to meet with the Cherubims with their flaming swords? yea, what wilt thou then do, if Death and Hell shall come to visit thee, and thou in thy sins, and under the Curse of the Law?
Atten. This was honest and plain: but what said Mr. Badman to her?
Wise. He did what he could to divert her talk, {151a} by throwing in other things; he also shewed some kind of pity to her now, and would ask her, What she would have? and with various kind of words put her out of her talk; for when she see that she was not regarded, she fetcht a deep sigh, and lay still. So he went down, and then she called for her Children, and began to talk to them. And first she spake to those that were rude, {151b} and told them the danger of dying before they had grace in their hearts. She told them also, that Death might be nearer them than they were aware of; and bid them look, when they went through the Church-yard again, if there was not little graves there. And, ah children, said she, will it not be dreadful to you, if we only shall meet at the day of Judgment, and then part again, and never see each other more? And with that she wept, the Children (also) wept; so she held on her discourse: Children, said she, I am going from you, I am going to Jesus Christ, and with him there is neither sorrow, nor sighing, nor pain, nor tears, nor death. {151c} Thither would I have you go also, but I can neither carry you, nor fetch you thither; but if you shall turn from your sins to God, and shall beg mercy at his hands by Jesus Christ, you shall follow me, and shall, when you dye, come to the place where I am going, that blessed place of Rest: and then we shall be for ever together, beholding the face of our Redeemer, to our mutual and eternal joy. So she bid them remember the words of a dying mother when she was cold in her grave, and themselves were hot in their sins, if perhaps her words might put check to their vice, and that they might remember and turn to God.
Then they all went down; but her {151d} Darling, to wit, the child that she had most love for, because it followed her ways. So she addressed her self to that. Come to me, said she, my sweet child, thou art the child of my joy: I have lived to see thee a Servant of God; thou shalt have eternal life. I, my sweet heart, shall goe before, and thou shalt follow after; if thou shalt hold the beginning of thy confidence stedfast to the end. {152a} When I am gone, do thou still remember my words, love thy Bible, follow my Ministers, deny ungodliness still, and if troublous times shall come, set an higher price upon Christ, his Word and Wayes, and the testimony of a good conscience, than upon all the world besides. Carry it kindly and dutifully to thy Father, but choose none of his ways. If thou mayest, goe to service, choose that, rather than to stay at home; but then be sure to choose a service where thou mayest be helped forwards in the way to heaven; and that thou mayest have such a service, speak to my Minister, he will help thee, if possible, to such an one.
I would have thee also, my dear child, to love thy Brothers and Sisters, but learn none of their naughty tricks. Have no fellowship with the unfruitfull works of darkness, but rather reprove them. {152b} Thou hast Grace, they have none: do thou therefore beautifie the way of salvation before their eyes, by a godly life, and conformable conversation to the revealed will of God, that thy Brothers and Sisters may see and be the more pleased with the good wayes of the Lord.
If thou shalt live to marry, take heed of being served as I was; that is, of being beguiled with fair words, and the flatteries of a lying tongue. But first be sure of godliness. Yea, as sure as it is possible for one to be in this world: trust not thine own eyes, nor thine own Judgment; I mean as to that persons godliness that thou art invited to marry. Ask counsel of good men, and do nothing therein, if he lives, without my Ministers advice. I have also my self desired him to look after thee. Thus she talked to her children, and gave them counsel, and after she had talked to this a little longer, she kiss`d it, and bid it go down.
Well, in short, her time drew on, and the day that she must die. So she {152c} died with a soul full of Grace, an heart full of comfort, and by her death ended a life full of trouble. Her husband made a Funerall for her, perhaps because he was glad he was rid of her, but we will leave that to be manifest at Judgment.
Atten. This Woman died well: And now we are talking of the dying of Christians, I will tell you a story of one that died some time since in our Town. The man was a godly old Puritan, for so the godly were called in time past. This man after a long, and godly life, fell sick, of the sickness, whereof he died. And as he lay drawing on, the woman that looked to him thought she heard Musick, and that the sweetest that ever she heard in her life, which also continued untill he gave up the Ghost: {153a} now when his soul departed from him, the Musick seemed to withdraw and to go further and further off from the house, and so it went untill the sound was quite gone out of hearing.
Wise. What do you think that might be?
Atten. For ought I know, the melodious Notes of Angels, that were sent of God to fetch him to Heaven.
Wise. I cannot say but that God goes out of his Ordinary Road with us poor mortals sometimes. I cannot say this of this woman, but yet she had better musick in her heart than sounded in this womans ears.
Atten. I believe so; but pray tell me, did any of her other children hearken to her words, so as to be bettered in their souls thereby?
Wise. One of them did, {153b} and became a very hopefull young man: but for the rest I can say nothing.
Atten. And what did Badman do after his wife was dead?
Wise. Why even as he did before, he scarce mourned a fortnight for her, and his mourning then was, I doubt, more in fashion than in heart.
Atten. Would he not sometimes talk of his Wife, when she was dead?
Wise. Yes, when the fit took him, and could commend her too extremely; saying, she was a good, godly, vertuous woman. But this is not a thing to be wondred at: It is common with wicked men, to hate Gods Servants while alive, and to commend them when they are dead. So served the Pharisees the Prophets: Those of the Prophets that were dead, they commended; and those of them that were alive they condemned. {153c}
Atten. But did not Mr. Badman marry again quickly?
Wise. No, not a good while after: and when he was asked the reason, he would make this slighty answer, Who would keep a Cow of their own, that can have a quart of milk for a penny? {154a} Meaning, Who would be at the charge to have a Wife, that can have a Whore when he listeth? So villanous, so abominable did he continue after the death of his wife. Yet at last there was one was too hard for him. For, getting of him to her upon a time, and making of him sufficiently drunk, she was so cunning as to get a promise of marriage of him, and so held him to it, and forced him to marry her. {154b} And she, as the saying is, was as good as he, {154c} at all his vile and ranting tricks: she had her companions as well as he had his, and she would meet them too at the Tavern and Ale- house, more commonly than he was aware of. To be plain, she was a very Whore, and had as great resort came to her, where time and place was appointed, as any of them all. Aie, and he smelt it too, but could not tell how to help it. For if he began to talk, she could lay in his dish the whores that she knew he haunted, and she could fit him also with cursing and swearing, for she would give him Oath for Oath, and Curse for Curse.
Atten. What kind of oaths would she have?
Wise. Why damn her, and sink her, and the like.
Atten. These are provoking things.
Wise. So they are: but God doth not altogether let such things goe unpunished in this life. Something of this I have shewed you already, and will here give you one or two Instances more.
There lived, saith one, {154d} in the year 1551. in a city of Savoy, a man who was a monstrous Curser and Swearer, and though he was often admonished and blamed for it, yet would he by no means mend his manners. At length a great plague happening in the City, he withdrew himself into a Garden, where being again admonished to give over his wickedness, he hardned his heart more, Swearing, Blaspheming God, and giving himself to the Devil: And immediately the Devil snatched him up suddenly, his wife and kinswoman looking on, and carried him quite away. The Magistrates advertised hereof, went to the place and examined the Woman, who justified the truth of it.
Also at Oster in the Dutchy of Magalapole, (saith Mr. Clark) a wicked Woman, used in her cursing to give herself body and soul to the Devil, and being reproved for it, still continued the same; till (being at a Wedding-Feast) the Devil came in person, and carried her up into the Air, with most horrible outcries and roarings: And in that sort carried her round about the Town, that the Inhabitants were ready to dye for fear: And by and by he tore her in four pieces, leaving her four quarters in four several high- wayes; and then brought her Bowels to the Marriage-feast, and threw them upon the Table before the Maior of the Town, saying, Behold, these dishes of meat belong to thee, whom the like destruction waiteth for, if thou dost not amend thy wicked life.
Atten. Though God forbears to deal thus with all men that thus rend and tare his Name, and that immediate Judgments do not overtake them; yet he makes their lives by other Judgments bitter to them, does he not?
Wise. Yes, yes. And for proof, I need goe no further than to this Badman and his wife; for their railing, and cursing, and swearing ended not in words: They would fight and fly at each other, and that like Cats and Dogs. But it must be looked upon as the hand and Judgment of God upon him for his villany; he had an honest woman before, but she would not serve his turn, and therefore God took her away, and gave him one as bad as himself. Thus that measure that he meted to his first wife, this last did mete to him again. And this is a punishment, wherewith sometimes God will punish wicked men. So said Amos to Amaziah: Thy wife shall be an Harlot in the City. {155a} With this last wife Mr. Badman lived a pretty while; but, as I told you before, in a most sad and hellish manner. And now he would bewail his first wifes death: not of love that he had to her Godliness, for that he could never abide, but for that she used alwayes to keep home, whereas this would goe abroad; his first wife was also honest, and true to that Relation, but this last was a Whore of her Body: The first woman loved to keep things together, but this last would whirl them about as well as he: The first would be silent when he chid, and would take it patiently when he abused her, but this would give him word for word, blow for blow, curse for curse; so that now Mr. Badman had met with his match: {156a} God had a mind to make him see the baseness of his own life, in the wickedness of his wives. {156b} But all would not do with Mr. Badman, he would be Mr. Badman still: This Judgment did not work any reformation upon him, no, not to God nor man.
Atten. I warrant you that Mr. Badman thought when his wife was dead, that next time he would match far better.
Wise. What he thought I cannot tell, but he could not hope for it in this match. For here he knew himself to be catcht, he knew that he was by this woman intangled, and would therefore have gone back again, but could not. He knew her, I say, to be a Whore before, and therefore could not promise himself a happy life with her. For he or she that will not be true to their own soul, will neither be true to husband nor wife. And he knew that she was not true to her own soul, and therefore could not expect she should be true to him but Solomon says, An whore is a deep pit, and Mr. Badman found it true. For when she had caught him in her pit, she would never leave him till she had got him to promise her Marriage; and when she had taken him so far, she forced him to marry indeed. And after that, they lived that life that I have told you.
Atten. But did not the neighbours take notice of this alteration that Mr. Badman had made?
Wise. Yes; and many of his Neighbours, yea, many of those that were carnal said, {156c} `Tis a righteous Judgment of God upon him, for his abusive carriage and language to his other wife: for they were all convinced that she was a vertuous woman, and he, vile wretch, had killed her, I will not say, with, but with the want of kindness.
Atten. And how long I pray did they live thus together?
Wise. Some fourteen or sixteen years, even untill (though she also brought somthing with her) they had sinned all away, and parted as poor as Howlets. {156d} And, in reason, how could it be otherwise? he would have his way, and she would have hers; he among his companions, and she among hers; he with his Whores, and she with her Rogues; and so they brought their Noble to Nine-pence.
Atten. Pray of what disease did Mr. Badman die, for now I perceive we are come up to his death?
Wise. I cannot so properly say that he died of one disease, {157a} for there were many that had consented, and laid their heads together to bring him to his end. He was dropsical, he was consumptive, he was surfeited, was gouty, and, as some say, he had a tang of the Pox in his bowels. Yet the Captain of all these men of death that came against him to take him away, was the Consumption, for `twas that that brought him down to the grave.
Atten. Although I will not say, but the best men may die of a consumption, a dropsie, or a surfeit; yea, that these may meet upon a man to end him: yet I will say again, that many times these diseases come through mans inordinate use of things. Much drinking brings dropsies, consumptions, surfeits, and many other diseases; and I doubt, that Mr. Badman`s death did come by his abuse of himself in the use of lawfull and unlawfull things. I ground this my sentence upon that report of his life that you at large have given me.
Wise. I think verily that you need not call back your sentence; for `tis thought by many, that by his Cups and his Queans he brought himself to this his destruction: he was not an old man when he dyed, nor was he naturally very feeble, but strong, and of a healthy complexion: Yet, as I said, he moultered away, and went, when he set a going, rotten to his Grave. And that which made him stink when he was dead, I mean, that made him stink in his Name and Fame, was, that he died with a spice of the foul disease upon him: A man whose life was full of sin, and whose death was without repentance.
Atten. These were blemishes sufficient to make him stink indeed.
Wise. They were so, and they did do it. No man could speak well of him when he was gone. {157b} His Name rotted above ground, as his Carkass rotted under. And this is according to the saying of the wise man: The memory of the just is blessed, but the name of the wicked shall rot. {157c}
This Text, in both the parts of it, was fulfilled upon him and the woman that he married first. For her Name still did flourish, though she had been dead almost seventeen years; but his began to stink and rot, before he had been buried seventeen dayes.
Atten. That man that dieth with a life full of sin, and with an heart void of repentance, although he should die of the most Golden disease (if there were any that might be so called) I will warrant him his Name shall stink, and that in Heaven and Earth.
Wise. You say true; and therefore doth the name of Cain, Pharaoh, Saul, Judas, and the Pharisees, though dead thousands of years agoe, stink as fresh in the nostrils of the world as if they were but newly dead.
Atten. I do fully acquiesce with you in this. But, Sir, since you have charged him with dying impenitent, pray let me see how you will prove it: not that I altogether doubt it, because you have affirmed it, but yet I love to have proof for what men say in such weighty matters.
Wise. When I said, he died without repentance, I meant, so far as those that knew him, could judge, when they compared his Life, the Word, and his Death together.
Atten. Well said, they went the right way to find out whether he had, that is, did manifest that he had repentance or no. Now then shew me how they did prove he had none?
Wise. So I will: And first, {158b} this was urged to prove it. He had not in all the time of his sickness, a sight and sence of his sins, but was as secure, and as much at quiet, as if he had never sinned in all his life.
Atten. I must needs confess that this is a sign he had none. For how can a man repent of that of which he hath neither sight nor sence? But `tis strange that he had neither sight nor sence of sin now, when he had such a sight and sence of his evil before: I mean when he was sick before.
Wise. He was, as I said, as secure now, as if he had been as sinless as an Angel; though all men knew what a sinner he was, for he carried his Sins in his Forehead. His debauched Life was read and known of all men; but his Reputation was read and known of no man; for, as I said, he had none. And for ought I know, the reason he had no sence of his sins now, was because he profited not by that sence that he had of them before. He liked not to retain that knowledge of God then, that caused his sins to come to remembrance: Therefore God gave him up now to a reprobate mind, to hardness and stupidity of Spirit; and so was that Scripture fulfilled upon him, He hath blinded their eyes. And that, Let their eyes be darkned that they may not see. {159a} Oh! for a man to live in sin, and to go out of the world without Repentance for it, is the saddest Judgement that can overtake a man.
Atten. But, Sir, although both you and I have consented that {159b} without a sight and sence of sin there can be no Repentance, yet that is but our bare Say-so; let us therefore now see if by the Scripture we can make it good.
Wise. That is easily done. The three thousand that were converted, (Acts the second,) repented not, till they had sight and sence of their sins: {159c} Paul repented not till he had sight and sence of his sins: the Jailor repented not till he had sight and sence of his sins: nor could they. For of what should a man repent? The Answer is, of Sin. What is it to Repent of sin? The answer is, To be sorry for it, to turn from it. {159d} But how can a man be sorry for it, that has neither sight nor sence of it. David did, not only commit sins, but abode impenitent for them, untill Nathan the Prophet was sent from God to give him a sight and sence of them; {159e} and then, but not till then, he indeed repented of them. Job, in order to his Repentance, cries unto God, Shew me wherefore thou contendest with me. And again, That which I see not teach thou me, I have born chastisement, I will not offend any more: {159f} That is, not in what I know, for I will repent of it; nor yet in what I know not, when thou shalt shew me it.
Also Ephraims Repentance was after he was turned to the sight and sence of his sins, and after he was instructed about the evil of them. {159g}
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