Life and Death of Mr. Badman - John Bunyan (free e novels .TXT) 📗

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