Chapter 8

Wise. Well, well; she should have gone more warily to work: {78d} what if she had acquainted some of her best, most knowing, and godly friends therewith? what if she had engaged a Godly Minister or two to have talked with Mr. Badman? Also, what if she had laid wait round about him, to espie if he was not otherwise behind her back than he was before her face? And besides, I verily think (since in the multitude of Counsellors there is safety) that if she had acquainted the Congregation with it, and desired them to spend some time in prayer to God about it, and if she must have had him, to have received him as to his godliness, upon the Judgment of others, rather than her own, (she knowing them to be Godly and Judicious, and unbiassed men) she had had more peace all her life after; than to trust to her own poor, raw, womanish Judgment, as she did. Love is blind, and will see nothing amiss, where others may see an hundred faults. Therefore I say, she should not have trusted to her own thoughts in the matter of his Goodness.

As to his Person, there she was fittest to judge, because she was to be the person pleased, but as to his Godliness, there the Word was the fittest Judge, and they that could best understand it, because God was therein to be pleased. I wish {79a} that all young Maidens will take heed of being beguiled with flattering words, with feigning and lying speeches, and take the best way to preserve themselves from being bought and sold by wicked men, as she was; lest they repent with her, when (as to this) repentance will do them no good, but for their unadvisedness goe sorrowing to their graves.

Atten. Well, things are past with this poor woman, and cannot be called back, let others {79b} beware, by her misfortunes, lest they also fall into her distress.

Wise. That is the thing that I say, let them take heed, lest for their unadvisedness the smart, as this poor woman has done. And ah! methinks, that they that yet are single persons, and that are tempted to marry to such as Mr. Badman; would, to inform, and warn themselves in this matter, before they intangle themselves, but goe to some that already are in the snare, and ask them how it is with them, as to the suitable, or unsuitableness of their marriage, and desire their advice. Surely they would ring such a peal in their ears about the unequality, unsuitableness, disadvantages, and disquietments, and sins that attend such marriages, that would make them beware as long as they live. But the bird in the air, knows not the notes of the bird in the snare, untill she comes thither herself: Besides, to make up such marriages, Satan, and carnal Reason, and Lust, or at least Inconsiderateness, has the chiefest hand; and where these things bear sway, designs, though never so destructive, will goe headlong on: and therefore I fear, that but little warning will be taken by young Girls, at Mr. Badmans wives affliction.

Atten. But are there no disswasive arguments to lay before such, to prevent their future misery.

Wise. Yes: There is the Law of God, that forbiddeth marriage with unbelievers. These kind of marriages also are condemned even by irrational creatures. 1. It is forbidden by the Law of God both in the Old Testament and in the New. 1. In the Old. Thou shalt not make Marriages with them; Thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son, Deut. 7. 4, 5. {80a} 2. In the New Testament it is forbidden. Be ye not unequally yoaked together with unbelievers; Let them marry to whom they will, only in the Lord. {80b}

Here now is a prohibition, {80c} plainly forbidding the Believer to marry with the Unbeliever, therefore they should not do it. Again, these unwarrantable Marriages, are, as I may so say, condemned by irrational creatures, who will not couple but with their own sort: Will the Sheep couple with a Dog, the Partridge with a Crow, or the Feasant with an Owl? No, they will strictly tye up themselves to those of their own sort only: Yea, it sets all the world a wondring, when they see or hear the contrary. Man only is most subject to wink at, and allow of these unlawful mixtures of men and women; Because man only is a sinful Beast, a sinful Bird, therefore he, above all, will take upon him by rebellious actions to answer, or rather to oppose and violate the Law of his God and Creator; nor shall these, or other Interogatories, [What fellowship? what concord? what agreement? what communion can there be in such Marriages?] be counted of weight, or thought worth the answering by him.

But further. The dangers {80d} that such do commonly run themselves into, should be to others a disswasive argument to stop them from doing the like: for besides the distresses of Mr. Badmans wife, many that have had very hopefull beginnings for heaven, have by vertue of the mischiefs that have attended these unlawfull marriages, miserably and fearfully miscarried. Soon after such marriages, Conviction (the first step toward heaven) hath ceased; Prayer (the next step toward Heaven) hath ceased; Hungrings and thirstings after salvation (another step towards the Kingdom of Heaven) have ceased. In a word, such marriages have estranged them from the Word, from their godly and faithful Friends, and have brought them again into carnal company, among carnal Friends, and also into carnal Delights, where, and with whom they have in conclusion both sinfully abode, and miserably perished.

And this is one reason why God hath forbidden this kind of unequal marriages. For they, saith he, meaning the ungodly, will turn away thy son from following me, that they may serve other Gods, so will the anger of the Lord be kindled against you, and destroy you suddenly. {81a} Now mark, there were some in Israel, that would, notwithstanding this prohibition, venture to marry to the Heathens and Unbelievers: But what followed? They served their Idols, they sacrificed their Sons and their Daughters unto Devils. Thus were they defiled with their own works, and went a whoring with their own Inventions. Therefore was the wrath of the Lord kindled against his people, insomuch that he abhorred his own Inheritance. {81b}

Atten. But let’s return again to Mr. Badman; had he any Children by his wife?

Wise. Yes, seven.

Atten. I doubt they were but badly brought up.

Wise. One of them loved its Mother dearly, and would constantly harken to her voice. Now that Child {81c} she had the opportunity to instruct in the Principles of Christian Religion, and it became a very gracious child. But that child Mr. Badman could not abide, he would seldom afford it a pleasant word, but would scowl and frown upon it, speak churlishly and doggedly to it, and though as to Nature it was the most feeble of the seven, yet it oftenest felt the weight of its Fathers fingers. Three of his Children did directly follow his steps, and began to be as vile as (in his youth) he was himself. The other that remained became a kind of mungrel Professors, not so bad as their Father, nor so good as their Mother, but were betwixt them both. They had their Mothers Notions, and their Fathers Actions, and were much like those that you read of in the Book of Nehemiah; These children spake half in the speech of Ashdod, and could not speak in the Jews Language, but according to the language of each people. {81d}

Atten. What you say in this matter, is observable, and if I take not my mark amiss, it often happeneth after this manner where such unlawful Marriages are contracted.

Wise. It sometimes doth so, and the reason, with respect to their Parents, is this: Where the one of the Parents is godly, and the other ungodly and vile, (though they can agree in begetting of Children, yet) they strive for their Children when they are born. {82a} The godly Parent strives for the child, and by Prayers, Counsel and good Examples, labours to make it holy in body and soul, and so fit for the Kingdom of Heaven; but the ungodly would have it like himself, wicked and base and sinful; and so they both give instructions accordingly: instructions did I say? yea, and Examples too, according to their minds. Thus the godly, as Hannah, is presenting her Samuel unto the Lord: but the ungodly, like them that went before them, are for offering their Children to Moloch, to an Idol, to sin, to the Devil, and to Hell. Thus one harkeneth to the Law of their Mother, and is preserved from destruction, but as for the other, as their Fathers did, so do they. Thus did Mr. Badman and his wife part some of their Children betwixt them; but as for the other three that were as ’twere Mungrels, betwixt both, they were like unto those that you read of in Kings, They feared the Lord, but served their own Idols. {82b} They had, as I sail, their Mothers Notions, and I will adde, Profession too, but their Fathers Lusts, and something of his Life. Now their Father did not like them, because they had their Mothers tongue; and the Mother did not like them because they had still their Fathers heart and life; nor were they indeed fit company for good or bad. The Good would not trust them because they were bad, the Bad would not trust them because they were good, viz. The good would not trust them because they were bad in their Lives, and the bad would not trust them because they were good in their Words: So they were forced with Esau to joyn in affinity with Ishmael; to wit, to look out a people that were Hypocrites like themselves, and with them they matcht, and lived and died.

Atten. Poor woman, she could not but have much perplexity.

Wise. Yea, and poor Children, that ever they were sent into the world as the fruit of the loyns, and under the government of such a father as Mr. Badman.

Atten. You say right, for such children, lye, almost under all manner of disadvantages: but we must say nothing, because this also is the sovereign Will of God.

Wise. We may not by any means object against God: yet we may talk of the advantages, and disadvantages that Children have by having for their Parents such as are either Godly, or the contrary.

Atten. You say right, we may so, and pray now, since we are about it, speak something in brief unto it, that is, unto this; What advantage those Children have above others, that have for their Parents such as indeed are Godly.

Wise. So I will, only I must first premise these two or three things. {83a}

1. They have not the advantage of Election for their fathers sakes.

2. They are born, as others, the children of wrath, though they come of Godly Parents.

3. Grace comes not unto them as an Inheritance, because they have Godly Parents. These things premised I shall now proceed.

1. The children of Godly Parents are the children of many Prayers: they are prayed for before, and Prayed for after they are born, and the Prayer of a godly Father and godly Mother doth much.

2. They have the advantage of what restraint is possible, from what evils their Parents see them inclinable to, and that is a second mercy.

3. They have the advantage of Godly instruction, and of being told which be, and which be not the right ways of the Lord.

4. They have also those ways commended unto them, and spoken well of in their hearing, that are good.

5. Such are also, what may be, kept out of evil company, from evil Books, and from being taught the way of Swearing, Lying, and the like, as Sabbath-breaking, and mocking at good men, and good things, and this is a very great mercy.

6. They have also the benefit of a godly life set before them doctrinally by their Parents, and that doctrine backt with a godly and holy example: and all these are very great advantages.

Now all these advantages, the children of ungodly Parents want; {84a} and so are more in danger of being carried away with the error of the wicked. For ungodly Parents neither Pray for their Children, nor do, nor can they heartily instruct them; they do not after a godly manner restrain them from evil, nor do they keep them from evil company. They are not grieved at, nor yet do they forewarn their children to beware of such evil actions that are abomination to God, and to all good men. They let their children break the Sabbath, swear, lye, be wicked and vain. They commend not to their children an holy life, nor set a good example before their eyes. No, they do in all things contrary: Estranging of their children what they can, from the love of God and all good men, so soon as they are born. Therefore it is a very great Judgment of God upon children to be the Offspring of base and ungodly men. {84b}

Atten. Well, but before we leave Mr. Badmans wife and children, I have a mind, if you please, to enquire a little more after one thing, the which I am sure you can satisfie me in.

Wise. What is that?

Atten. You said a while ago, that this Mr. Badman would not suffer his wife to go out to hear such godly Ministers as she liked, but said if she did, she had as good never come home any more. Did he often carry it thus to her?

Wise. He did say so, he did often say so. This I told you then, and had also then told you more, but that other things put me out.

Atten. Well said, pray therefore now go on.

Wise. So I will. Upon a time, she was on a Lords day for going to hear a Sermon, and Mr. Badman was unwilling {84c} she should: but she at that time, as it seems, did put on more courage than she was wont; and therefore, after she had spent upon him, a great many fair words and entreaties, if perhaps she might have prevailed by them, but all to no purpose at all: At last she said she would go, and rendred this reason for it; I have an Husband, but also a God; my God has commanded me, and that upon pain of damnation, to be a continual Worshipper of him, and that in the way of his own Appointments: I have an Husband, but also a Soul, and my Soul ought to be more unto me, than all the world besides. This soul of mine I will look after, care for, and (if I can) provide it an Heaven for its habitation. You are commanded to love me, as you love your own body, and so do I love you; {85a} but I tell you true, I preferr my Soul before all the world, and its Salvation I will seek.

At this, first, {85b} he gave her an ugly wish, and then fell into a fearfull rage, and sware moreover that if she did go, he would make both her, and all her damnable Brotherhood (for so he was pleased to call them) to repent their coming thither.

Atten. But what should he mean by that?

Wise. You may easily guess what he meant: he meant, he would turn Informer, and so either weary out those that she loved, from meeting together to Worship God; or make them pay dearly for their so doing; the which if he did, he knew it would vex every vein of her tender heart.

Atten. But do you think Mr. Badman would have been so base?

Wise. Truly he had malice, and enmity enough in his heart to do it, onely he was a Tradesman; also he knew that he must live by his neighbours, and so he had that little wit in his anger, that he refrained himself, and did it not. But, as I said, he had malice and envy enough in his heart {85c} to have made him to do it, only he thought it would worst him in his trade: yet these three things he would be doing.

1. He would be putting of others on to molest and abuse her friends.

2. He would be glad when he heard that any mischief befell them.

3. And would laugh at her, when he saw her troubled for them. And now I have told you Mr. Badmans way as to this.

Atten. But was he not afraid of the Judgments of God, that did fly about at that time?

Wise. He regarded not the Judgment nor Mercy of God, for had he at all done that, he could not have done as he did. But what Judgments do you mean?

Atten. Such Judgments, that if Mr Badman himself had taken but sober notice of, they might have made him a hung down his ears.

Wise. Why, have you heard of any such persons that the Judgments of God have overtaken.

Atten. Yes, and so, I believe, have you too, though you make so strange about it.

Wise. I have so indeed, to my astonishment and wonder.

Atten. Pray, therefore, if you please, tell me what it is, as to this, that you know; and then, perhaps, I may also say something to you of the same.

Wise. [Picture: Take note symbol] In {86} our Town there was one W. S. a man of a very wicked life; and he, when there seemed to be countenance given to it, would needs turn Informer. Well, so he did, and was as diligent in his business as most of them could be; he would watch a nights, climb Trees, and range the Woods a days, if possible, to find out the Meeters, for then they were forced to meet in the Fields: yea, he would curse them bitterly, and swear most fearfully what he would do to them when he found them. Well, after he had gone on like a Bedlam in his course a while, and had done some mischiefs to the people, he was stricken by the hand of God, and that in this manner.

1. Although he had his tongue naturally at will, now he was taken with a faultering in his speech, and could not for weeks together speak otherwise, than just like a man that was drunk.

2. Then he was taken with a drauling, or slabbering at his mouth, which slabber sometimes would hang at his mouth well nigh half way down to the ground.

3. Then he had such a weakness in the back sinews of his Neck, that oft times he could not look up before him, unless he clapped his hand hard upon his forehead, and held up his head that way, by strength of hand.

4. After this his speech went quite away, and he could speak no more than a Swine or a Bear. Therefore, like one of them, he would gruntle and make an ugly noyse, according as he was offended, or pleased, or would have any thing done, &c.

In this posture he continued for the space of half a year, or thereabouts, all the while otherwise well, and could go about his business, save once that he had a fall from the Bell as it hangs in our Steeple, which ’twas a wonder it did not kill him: But after that he also walked about, till God had made him a sufficient spectacle of his Judgment for his sin, and then on a sudden he was stricken and dyed miserably: and so there was an end of him and his doings.

I will tell you of another. [Picture: Take note symbol] About four miles from St. Neots, there was a Gentleman had a man, and he would needs be an Informer, and a lusty young man he was. Well, an Informer he was, and did much distress some people, and had perfected his Informations so effectually against some, that there was nothing further to do, but for the Constables to make distress on the people, that he might have the Money or Goods; and as I heard, he hastened them much to do it. Now while he was in the heat of his work, as he stood one day by the Fire-side, he had (it should seem) a mind to a Sop in the Pan, (for the Spit was then at the fire,) so he went to make him one; but behold, a Dog (so say his own Dog) took distaste at something, and bit his Master by the Leg; the which bite, notwithstanding all the means that was used to cure him, turned (as was said) to a Gangrene; however, that wound was his death, and that a dreadful one too: for my Relator said, that he lay in such a condition by this bite, (as the beginning) till his flesh rotted from off him before he went out of the world. But what need I instance in particular persons, when the Judgement of God against this kind of people was made manifest, I think I may say, if not in all, yet in most of the Counties in England where such poor Creatures were. But I would, if it had been the will of God, that neither I nor any body else, could tell you more of these Stories: True stories, that are neither Lye, nor Romance.

Atten. Well, I also heard of both these my self, and of more too, as remarkable in their kind as these, if I had any list to tell them: but let us leave those that are behind to others, or to the coming of Christ, who then will justifie or condemn them as the merit of their work shall require; or if they repented, and found mercy, I shall be glad when I know it, for I wish not a curse to the Soul of mine Enemy.

Wise. There can be no pleasure in the telling of such stories, though to hear of them may do us a pleasure: They may put us in mind that there is a God that judgeth in the earth, and that doth not alwayes forget nor deferre to hear the Crye of the destitute; They also carry along with them both Caution and Counsel to those that are the survivors of such. Let us tremble at the Judgements of God, and be afraid of sinning against him, and it shall be our protection. It shall go well with them that fear God, that fear before him.

Atten. Well Sir, as you have intimated, so I think we have in this place spoken enough about these kind of men; if you please, let us return again to Mr. Badman himself, if you have any more to say of him.

Wise. More! we have yet scarce throughly begun with Any thing that we have said. All the particulars are in themselves so full of badness, that we have rather only looked in them, than indeed said any thing to them: but we will pass them, and proceed. You have heard of the sins of his Youth, of his Apprentiship, and how he set up, and married, and what a life he hath led his wife; and now I will tell you some more {88a} of his pranks. He had the very knack of Knavery; had he, as I said before, been bound to serve an Apprentiship to all these things, he could not have been more cunning, he could not have been more artificial at it.

Atten. Nor perhaps so artificially neither. For as none can teach Goodness like to God himself, so concerning Sin and Knavery, none can teach a man it like the Devil, to whom, as I perceive, Mr. Badman went to School from his Childhood to the end of his life. But pray Sir, make a beginning.

Wise. Well so I will. You may remember that I told you what a condition he was in for Money before he did marry, and how he got a rich Wife, with whose Money he paid his debts: Now when he had paid his debts, he having some Moneys left, he sets up again {88b} as briskly as ever, keeps a great Shop, drives a great Trade, and runs again a great way into debt; but now not into the debt of one or two, but into the debt of many, so that at last he came to owe some thousands; and thus he went on a good while. And to pursue his ends the better, he began now to study to please all men, and to suit himself to any company; he could now be as they, say as they, that is, if he listed; and then he would list, when he perceived that by so doing, he might either make them his Customers or Creditors for his Commodities. If he dealt with honest men, (as with some honest men he did) then he would be as they; talk as they, seem to be sober as they, talk of Justice and Religion as they, and against Debauchery as they; yea, and would too seem to shew a dislike of them that said, did, or were otherwise than honest.

Again, when he did light among those that were bad, then he would be as they, but yet more close and cautiously, except he were sure of his company: Then he would carry it openly, be as they; say, Damn’em and Sink’em, as they. If they railed on Good men, so could he; {89} if they railed on Religion, so could he: if they talked beastly, vainly, idlely, so would he; if they were for drinking, swearing, whoring, or any the like Villanies, so was he. This was now the path he trod in, and could do all artificially, as any man alive. And now he thought himself a perfect man, he thought he was always a Boy till now. What think you now of Mr. Badman?

Atten. Think! why, I think he was an Atheist: For no man but an Atheist can do this. I say, it cannot be, but that the man that is such as this Mr. Badman, must be a rank and stinking Atheist; for he that believes that there is either God or Devil, Heaven or Hell, or Death, and Judgment after, cannot doe as Mr. Badman did; I mean, if he could do these things without reluctancy and check of Conscience; yea, if he had not sorrow and remorse for such abominable sins as these.