[Picture: Facsimile of the Frontispiece to the first edition of the
Holy War, engraved by Robert White. The portrait of Bunyan drawn on
vellum by the same artist, and preserved in the Cracherode Collection,
furnished the basis of the full-length portrait, and also of the
sleeping likeness prefixed to the third edition of the Pilgrim’s
Progress, 1679]
_JOHN BUNYAN_
LIFE AND DEATH OF
MR BADMAN
_AND_
THE HOLY WAR {1a}
* * * * *
THE TEXT EDITED BY
JOHN BROWN, D.D.
[Picture: Decorative graphic]
CAMBRIDGE:
at the University Press
1905
* * * * *
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
C. F. CLAY, MANAGER.
London: FETTER LANE, E.C.
Glasgow: 50, WELLINGTON STREET.
[Picture: Decorative graphic]
Leipzig: F. A. BROCKHAUS.
New York: THE MACMILLAN COMPANY.
Bombay and Calcutta: MACMILLAN AND CO., LTD.
* * * * *
[_All Rights reserved_]
NOTE
_The Life and Death of Mr Badman_ was published by John Bunyan in
1680, two years after the First Edition of the First Part of _The
Pilgrim’s Progress_. In the opening sentence of his preface he tells
us it was intended by him as the counterpart or companion picture
to the Allegory. But whatever his own intentions may have been, the
Public of his own time seem to have declined to accept the book in this
capacity. Indeed, another writer, who signs himself T. S., undertook
to complete Bunyan’s Allegory for him, in a book in size and type
closely resembling it, and entitled _The Second Part of the Pilgrim’s
Progress . . . exactly Described under the Similitude of a Dream_. It
was printed for Jho. Malthus at the Sun in the Poultry, and published
in 1683. So far as is known, only one copy of this book is now in
existence, the copy which was formerly in the library of the poet
Southey and now in that of the Baptist Union. Upon this Bunyan seems to
have changed his purpose, so far as _The Life and Death of Mr Badman_
was concerned, and on the first of January, 1685, published the story
of Christiana and her Children as his own Second Part of _The Pilgrim’s
Progress_.
The work before us, therefore, now stands apart by itself. In its
composition Bunyan seems to have been greatly influenced, so far as
form is concerned, by a book which his wife brought with her on her
marriage, and which, as he tells us in his _Grace Abounding_, they read
together. It was entitled _The Plaine Man’s Pathway to Heaven_: By
Arthur Dent, Preacher of the Word of God at South Shoobury in Essex.
The eleventh impression, the earliest now known, is dated 1609. Both
books are in dialogue form, and in each case the dialogue is supposed
to be carried on through one long day. Bunyan’s _Mr Wiseman_, like
Dent’s _Theologus_, holds forth instructive discourse, while the _Mr
Attentive_ of the former, like the _Philagathus_ of the latter, listens
and draws on his teacher by friendly questionings. There is not in
Bunyan’s conference, as there is in Dent’s, an _Asunetus_, who plays
the part of an ignorant man to come out enlightened and convinced at
last, or an _Antilegon_, who carps and cavils all the way; and there is
not in Dent’s book what there is in Bunyan’s, a biographical narrative
connecting the various parts of the dialogue; but the groundwork of
each is the same—a searching manifestation and exposure of the nature
and evils of various forms of immorality.
Bunyan’s book came out in 1680, and was published by Nathaniel Ponder,
who was also the publisher of _The Pilgrim’s Progress_. A third edition
appeared in 1696, but as no copy of the second edition is known to
exist, no date can be assigned to it. In 1684 Johannes Boekholt, a
publisher in Amsterdam, obtained leave of the State to issue a Dutch
translation, with the title _Het Leven en Sterben van Mr Quaat_. This
edition was illustrated by five copper-plate engravings, executed by
Jan Luiken, the eminent Dutch engraver, who also illustrated _The
Pilgrim’s Progress_ the following year. In 1782 a Welsh version,
translated by T. Lewys, was published at Liverpool with the title:
_Bywyd a Marwolaeth yr annuwiol dan enw Mr Drygddyn_. A Gaelic version
also was published at Inverness in 1824, entitled _Beath agus Bas Mhr
Droch-duine_.
The present edition has been reprinted from a copy of the first issue,
lent by the Trustees of the Bunyan Church at Bedford, and the proofs
read with a second copy of the same issue, in the library of the
British Museum. For convenience of reading, as in other issues of this
series of CAMBRIDGE ENGLISH CLASSICS, the old type forms of _j_, _s_,
_u_, etc. have been made uniform with those in general modern use; but
neither the spelling (including the use of capitals and italics {1b})
nor the punctuation has been altered, save as specified. Effect has
been given to the errata noted by Bunyan himself, and printed on page
15 of this issue.
* * * * *
The text of this edition of Bunyan’s _Holy War_ {1a} is a careful
reproduction of the First Edition of 1682. It is not certain that there
was any further authentic reprint in Bunyan’s life-time. For though
both in the Bodleian and the British Museum there is a copy purporting
to be a second edition, and bearing date 1684, it is difficult to
resist the impression that they are pirated copies, similar to those
of which Nathaniel Ponder complained so bitterly in the case of _The
Pilgrim’s Progress_. For both paper and typography are greatly inferior
to those of the first edition; some of Bunyan’s most characteristic
marginalia are carelessly omitted; Bunyan’s own title—‘The Holy War
made by Shaddai upon Diabolus for the regaining of the Metropolis of
the World’—is altered to the feebler and more commonplace form—‘The
Holy War made by Christ upon the Devil for the Regaining of Man’; and,
further, when a new edition was issued in 1696, the alterations and
omissions of 168 4 were ignored, and a simple reprint made of the first
edition of 1682.
J. B.
9 _October_, 1905.
[Picture: Facsimile of title page of first (1680) edition of The Life and
Death of Mr. Badman]
THE AUTHOR TO THE READER
Courteous Reader,
As I was considering with my self, what I had written concerning the
Progress of the Pilgrim from this World to Glory; and how it had been
acceptable to many in this Nation: It came again into my mind to write,
as then, of him that was going to Heaven, so now, of the Life and Death
of the Ungodly, and of their travel from this world to Hell. The which
in this I have done, and have put it, as thou seest, under the Name and
Title of Mr. Badman, a Name very proper for such a Subject: I have also
put it into the form of a Dialogue, that I might with more ease to my
self, and pleasure to the Reader, perform the work.
And although, as I said, I have put it forth in this method, yet have
I as little as may be, gone out of the road of mine own observation
of things. Yea, I think I may truly say, that to the best of my
remembrance, all the things that here I discourse of, I mean as to
matter of fact, have been acted upon the stage of this World, even many
times before mine eyes.
Here therefore, courteous Reader, I present thee with the Life and
Death of Mr. Badman indeed: Yea, I do trace him in his Life, from his
Childhood to his Death; that thou mayest, as in a Glass, behold with
thine own eyes, the steps that take hold of Hell; and also discern,
while thou art reading of Mr. Badmans Death, whether thou thy self art
treading in his path thereto.
And let me entreat thee to forbear Quirking and Mocking, for that I
say Mr. Badman is dead; but rather gravely enquire concerning thy self
by the Word, whether thou art one of his Linage or no: For Mr. Badman
has left many of his Relations behind him; yea, the very World is
overspread with his Kindred. True, some of his Relations, as he, are
gone to their place, and long home, but thousands of thousands are left
behind; as Brothers, Sisters, Cousens, Nephews, besides innumerable of
his Friends and Associates.
I may say, and yet speak nothing but too much truth in so saying, that
there is scarce a Fellowship, a Community, or Fraternity of men in the
World, but some of Mr. Badmans Relations are there: yea rarely can we
find a Family or Houshold in a Town, where he has not left behind him
either Brother, Nephew or Friend.
The Butt therefore, that at this time I shoot at, is wide; and ’twill
be as impossible for this Book to go into several Families, and not to
arrest some, as for the Kings Messenger to rush into an house full of
Traitors, and find none but honest men there.
I cannot but think that this shot will light upon many, since our
fields are so full of this Game; but how many it will kill to Mr.
Badmans course, and make alive to the Pilgrims Progress, that is not
in me to determine; this secret is with the Lord our God only, and he
alone knows to whom he will bless it to so good and so blessed an end.
However, I have put fire to the Pan, and doubt not but the report will
quickly be heard.
I told you before, that Mr. Badman had left many of his Friends and
Relations behind him, but if I survive them (as that’s a great question
to me) I may also write of their lives: However, whether my life be
longer or shorter, this is my Prayer at present, that God will stir up
Witnesses against them, that may either convert or confound them; for
wherever they live, and roll in their wickedness, they are the Pest and
Plague of that Countrey.
England shakes and totters already, by reason of the burden that Mr.
Badman and his Friends have wickedly laid upon it: Yea, our Earth reels
and staggereth to and fro like a Drunkard, the transgression thereof is
heavy upon it.
Courteous Reader, I will treat thee now, even at the Door and Threshold
of this house, but only with this Intelligence, that Mr. Badman lies
dead within. Be pleased therefore (if thy leisure will serve thee)
to enter in, and behold the state in which he is laid, betwixt his
Death-bed and the Grave. He is not buried as yet, nor doth he stink, as
is designed he shall, before he lies down in oblivion.
Now as others have had their Funerals solemnized, according to their
Greatness and Grandure in the world, so likewise Mr. Badman, (forasmuch
as he deserveth not to go down to his grave with silence) has his
Funeral state according to his deserts.
Four things are usual at great mens Funerals, which we will take leave,
and I hope without offence, to allude to, in the Funeral of Mr. Badman.
First, They are sometimes, when dead, presented to their Friends, by
their compleatly wrought Images, as lively as by cunning mens hands
they can be; that the remembrance of them may be renewed to their
survivors, the remembrance of them and their deeds: And this I have
endeavoured to answer in my discourse of Mr. Badman; and therefore I
have drawn him forth in his featours and actions from his Childhood
to his Gray hairs. Here therefore thou hast him lively set forth as
in Cutts; both as to the minority, flower, and seniority of his Age,
together with those actions of his life, that he was most capable
of doing, in, and under those present circumstances of time, place,
strength; and the opportunities that did attend him in these.
Secondly, There is also usual at great mens Funerals, those Badges
and Scutcheons of their honour, that they have received from their
Ancestors, or have been thought worthy of for the deeds and exploits
they have done in their life: And here Mr. Badman has his, but such
as vary from all men of worth, but so much the more agreeing with the
merit of his doings: They all have descended in state, he only as an
abominable branch. His deserts are the deserts of sin, and therefore
the Scutcheons of honour that he has, are only that he died without
Honour, and at his end became a fool. Thou shalt not be joyned with
them in burial.—The seed of evil doers shall never be renowned.
The Funeral pomp therefore of Mr. Badman, is to wear upon his Hearse
the Badges of a dishonourable and wicked life; since his bones are full
of the sins of his Youth, which shall lye down, as Job sayes, in the
dust with him: nor is it fit that any should be his Attendants, now at
his death, but such as with him conspired against their own souls in
their life; persons whose transgressions have made them infamous to all
that have or shall know what they have done.
Some notice therefore I have also here in this little discourse
given the Reader, of them who were his Confederates in his life, and
Attendants at his death; with a hint, either of some high Villany
committed by them, as also of those Judgments that have overtaken and
fallen upon them from the just and revenging hand of God. All which are
things either fully known by me, as being eye and ear-witness thereto,
or that I have received from such hands, whose relation as to this,
I am bound to believe. And that the Reader may know them from other
things and passages herein contained, I have pointed at them in the
Margent, as with a finger thus: [Picture: Graphic of hand with finger
printing right]
Thirdly, The Funerals of persons of Quality have been solemnized with
some suitable Sermon at the time and place of their Burial; but that
I am not come to as yet, having got no further than to Mr. Badmans
death: but for as much as he must be buried, after he hath stunk out
his time before his beholders, I doubt not but some such that we read
are appointed to be at the burial of Gog, will do this work in my
stead; such as shall leave him neither skin nor bone above ground, but
shall set a sign by it till the buriers have buried it in the Valley of
Hamon-gog, Ezek. 39.
Fourthly, At Funerals there does use to be Mourning and lamentation,
but here also Mr. Badman differs from others; his Familiars cannot
lament his departure, for they have not sence of his damnable state;
they rather ring him, and sing him to Hell in the sleep of death, in
which he goes thither. Good men count him no loss to the world, his
place can well be without him, his loss is only his own, and ’tis
too late for him to recover that dammage or loss by a Sea of bloody
tears, could he shed them. Yea, God has said, he will laugh at his
destruction, who then shall lament for him, saying, Ah! my brother. He
was but a stinking Weed in his life; nor was he better at all in his
death: such may well be thrown over the wall without sorrow, when once
God has plucked them up by the roots in his wrath.
Reader, If thou art of the race, linage, stock or fraternity of Mr.
Badman, I tell thee before thou readest this Book, thou wilt neither
brook the Author nor it, because he hath writ of Mr. Badman as he
has. For he that condemneth the wicked that die so, passeth also the
sentence upon the wicked that live. I therefore expect neither credit
of, nor countenance from thee, for this Narration of thy kinsmans life.
For thy old love to thy Friend, his wayes, doings, &c. will stir up in
thee enmity rather, in thy very heart, against me. I shall therefore
incline to think of thee, that thou wilt rent, burn, or throw it away
in contempt: yea and wish also, that for writing so notorious a truth,
some mischief may befall me. I look also to be loaded by thee with
disdain, scorn and contempt; yea that thou shouldest railingly and
vilifyingly say, I lye, and am a bespatterer of honest mens lives and
deaths. For Mr. Badman, when himself was alive, could not abide to be
counted a Knave (though his actions told all that went by, that indeed
he was such an one:) How then should his brethren, that survive him,
and that tread in his very steps, approve of the sentence that by this
Book is pronounced against him? Will they not rather imitate Corah,
Dathan, and Abiram’s friends, even rail at me for condemning him, as
they did at Moses for doing execution?
I know ’tis ill pudling in the Cockatrices den, and that they run
hazards that hunt the Wild-Boar. The man also that writeth Mr. Badmans
life, had need to be fenced with a Coat of Mail, and with the Staffe
of a Spear, for that his surviving friends will know what he doth: but
I have adventured to do it, and to play, at this time, at the hole of
these Asps; if they bite, they bite; if they sting, they sting. Christ
sends his Lambs in the midst of Wolves, not to do like them, but to
suffer by them for bearing plain testimony against their bad deeds: But
had one not need to walk with a Guard, and to have a Sentinel stand at
ones door for this? Verily, the flesh would be glad of such help; yea,
a spiritual man, could he tell how to get it. Acts 23. But I am stript
naked of these, and yet am commanded to be faithful in my servi[c]e for
Christ. Well then, I have spoken what I have spoken, and now come on
me what will, Job 13. 13. True, the Text sayes, Rebuke a scorner, and
he will hate thee; and that, He that reproveth a wicked man, getteth
himself a Blot and Shame; but what then? Open rebuke is better than
secret love; and he that receives it, shall find it so afterwards.
So then, whether Mr. Badmans friends shall rage or laugh at what I have
writ, I know that the better end of the staffe is mine. My endeavour
is to stop an hellish Course of Life, and to save a soul from death,
(Jam. 5.) and if for so doing, I meet with envy from them, from whom in
reason I should have thanks, I must remember the man in the dream, that
cut his way through his armed enemies, and so got into the beauteous
Palace; I must, I say, remember him, and do my self likewise.
Yet four things I will propound to the consideration of Mr. Badmans
friends, before I turn my back upon them.
1. Suppose that there be an Hell in very deed, not that I do question
it, any more than I do whether there be a Sun to shine; but I suppose
it for argument sake, with Mr. Badmans friends; I say, suppose there be
an Hell, and that too, such an one as the Scripture speaks of, one at
the remotest distance from God and Life eternall, one where the Worm of
a guilty Conscience never dyes, and where the fire of the Wrath of God
is not quenched.
Suppose, I say, that there is such an Hell, prepared of God (as there
is indeed) for the body and soul of the ungodly World after this life,
to be tormented in: I say, do but with thy self suppose it, and then
tell me, Is it not prepared for thee, thou being a wicked man? Let thy
conscience speak, I say, is it not prepared for thee, thou being an
ungodly man? And dost thou think, wast thou there now, that thou art
able to wrestle with the Judgment of God? Why then do the fallen Angers
tremble there? thy hands cannot be strong, nor can thy heart endure, in
that day when God shall deal with thee: Ezek. 22. 14.
2. Suppose that some one that is now a soul in Hell for sin, was
permitted to come hither again to dwell; and that they had a grant
also, that upon amendment of life, next time the dye, to change that
place for Heaven ant Glory; what sayest thou, O wicked man? would
such an one (thinkest thou) run again into the same course of life as
before, and venture the damnation that for sin he had already been in?
Would he choose again to lead that cursed life that afresh would kindle
the flames of Hell upon him, and that would bind him up under the heavy
wrath of God? O! he would not, he would not; the sixteenth of Luke
insinuates it: yea Reason it self, awake, would abhorr it, and tremble
at such a thought.
3. Suppose again, that thou that livest and rollest in thy sin, and
that as yet hast known nothing but the pleasure thereof, shouldst be
by an angel conveyed to some place where with convenience, from thence
thou mightest have a view of Heaven and Hell; of the Joyes of the
one, and the torments of the other; I say, suppose that from thence
thou mightest have such a view thereof, as would convince thy reason,
that both Heaven and Hell, are such realities as by the Word they are
declared to be; wouldest thou (thinkest thou) when brought to thy home
again, chuse to thy self thy former life, to wit, to return to thy
folly again? No; if belief of what thou sawest, remained with thee,
thou wouldest eat Fire and Brimstone first.
4. I will propound again. Suppose that there was amongst us such a Law,
(and such a Magistrate to inflict the penalty,) That for every open
wickedness committed by thee, so much of thy flesh should with burning
Pincers be plucked from thy Bones: Wouldest thou then go on in thy open
way of Lying, Swearing, Drinking and Whoring, as thou with delight
doest now? Surely, surely, No: The fear of the punishment would make
thee forbear; yea, would make thee tremble, even then when thy lusts
were powerfull, to think what a punishment thou wast sure to sustain,
so soon as the pleasure was over. But Oh! the folly, the madness, the
desperate madness that is in the hearts of Mr. Badmans friends, who in
despite of the threatnings of an holy and sin revenging God, and of the
outcries and warnings of all good men; yea, that will in despite of the
groans and torments of those that are now in Hell for sin, (Luk. 16.
24. 28.) go on in a sinfull course of life; yea, though every sin is
also a step of descent, down to that infernal Cave. O how true is that
saying of Solomon, The heart of the sons of men is full of evil, and
madness is in their heart while they live, and after that they go to
the dead, Eccles. 9. 3. To the dead! that is, to the dead in Hell, to
the damned dead; the place to which those that have dyed Bad men are
gone, and that those that live Bad men are like to go to, when a little
more sin, like stollen waters, hath been imbibed by their sinful souls.
That which has made me publish this Book is,
1. For that wickedness like a flood is like to drown our English
world: it begins already to be above the tops of mountains; it has
almost swallowed up all; our Youth, our Middle age, Old age, and all,
are almost carried away of this flood. O Debauchery, Debauchery, what
hast thou done in England! Thou hast corrupted our Young men, and hast
made our Old men beasts; thou hast deflowered our Virgins, and hast
made Matrons Bawds. Thou hast made our earth to reel to and fro like
a drunkard; ’tis in danger to be removed like a Cottage, yea, it is,
because transgression is so heavy upon it, like to fall and rise no
more. Isa. 24. 20.
O! that I could mourn for England, and for the sins that are committed
therein, even while I see that without repentance, the men of Gods
wrath are about to deal with us, each having his slaughtering weapon in
his hand: (Ezek. 9. 1, 2.) Well, I have written, and by Gods assistance
shall pray, that this flood may abate in England: and could I but see
the tops of the Mountains above it, I should think that these waters
were abating.
2. It is the duty of those that can, to cry out against this deadly
plague, yea, to lift up their voice as with a Trumpet against it; that
men may he awakened about it, flye from it, as from that which is the
greatest of evils. Sin pull’d Angels out of Heaven, pulls men down to
Hell, and overthroweth Kingdoms. Who, that sees an house on fire, will
not give the Allarum to them that dwell therein? who that sees the
Land invaded, will not set the Beacons on a fame? Who, that sees the
Devils, as roaring Lyons, continually devouring souls, will not make an
Out-cry? But above all, when we see sin, sinful sin, a swallowing up a
Nation, sinking of a Nation, and bringing its Inhabitants to temporal,
spiritual, and eternal ruine, shall we not cry out, and cry, They are
drunk, but not with Wine; they stagger, but not with strong drink;
they are intoxicated with the deadly poyson of sin, which will, if its
malignity be not by wholsom means allayed, bring Soul and Body, and
Estate and Countrey, and all, to ruin and destruction?
3. In and by this my Out-cry, I shall deliver my self from the ruins
of them that perish: for a man can do no more in this matter, I mean
a man in my capacity, than to detect and condemn the wickedness, warn
the evil doer of the Judgment, and fly therefrom my self. But Oh! that
I might not only deliver my self! Oh that many would hear, and turn
at this my cry, from sin! that they may be secured from the death and
Judgment that attend it.
Why I have handled the matter in this method, is best known to my self:
and why I have concealed most of the Names of the persons whose sins or
punishments I here and there in this Book make relation of, is,
1. For that neither the sins nor Judgments were all alike open; the
sins of some, were committed, and the Judgments executed for them only
in a corner. Not to say that I could not learn some of their names; for
could I, I should not have made them publick, for this reason.
2. Because I would not provoke those of their Relations that survive
them; I would not justly provoke them, and yet, as I think, I should,
should I have intailed their punishment to their sins, and both to
their names, and so have turned them into the world.
3. Nor would I lay them under disgrace and contempt, which would, as I
think, unavoidably have happened unto them had I withall inserted their
Names.
As for those whose Names I mention, their crimes or Judgments were
manifest; publick almost as any thing of that nature that happeneth to
mortal men. Such therefore have published their own shame by their sin,
and God, his anger, by taking of open vengeance.
As Job sayes, God has strook them as wicked men in the open sight of
others, Job 34. 26. So that I cannot conceive, since their sin and
Judgment was so conspicuous, that my admonishing the world thereof,
should turn to their detriment: For the publishing of these things,
are, so far as Relation is concerned, intended for remembrancers: That
they may also bethink themselves, repent and turn to God, lest the
Judgments for their sins should prove hereditary. For the God of Heaven
hath threatned to visit the iniquity of the fathers upon the children,
if they hate him, to the third and fourth generation, Exod. 20. 5.
Nebuchadnezzars punishment for his pride being open, (for he was for
his sin, driven from his Kingly dignity, and from among men too, to eat
grass like an Ox, and to company with the beasts,) Daniel did not stick
to tell Belshazzar his son to his face thereof; nor to publish it that
it might be read and remembred by the generations to come. The same may
be said of Judas and Ananias, &c. for their sin and punishment were
known to all the dwellers at Jerusalem, Acts 1. Chap. 5.
Nor is it a sign but of desperate impenitence and hardness of heart,
when the offspring or relations of those who have fallen by open,
fearfull and prodigious Judgments, for their sin, shall overlook,
forget, pass by, or take no notice of such high outgoings of God
against them and their house. Thus Daniel aggravates Belshazzars crime,
for that he hardened his heart in pride, though he knew that for that
very sin and transgression his father was brought down from his height,
and made to be a companion for Asses. And thou his son, O Belshazzar,
sayes he, hast not humbled thy heart, though thou knewest all this.
Dan. 5. A home reproof indeed, but home is most fit for an open and
continued-in transgression.
Let those then that are the Offspring or relations of such, who by
their own sin, and the dreadfull Judgments of God, are made to become
a sign, (Deut. 16. 9, 10.) having been swept, as dung, from off the
face of the earth, beware, lest when Judgment knocks at their door, for
their sins, as it did before at the door of their Pregenitors, it falls
also with as heavy a stroak as on them that went before them: Lest, I
say, they in that day, instead of finding mercy, find for their high,
daring, and Judgment-affronting-sins, Judgment without mercy.
To conclude, let those that would not dye Mr. Badmans death, take heed
of Mr. Badmans wayes: for his wayes bring to his end; Wickedness will
not deliver him that is given to it; though they should cloak all with
a Profession of Religion.
If it was a transgression of Old, for a man to wear a Womans Apparel,
surely it is a transgression now for a sinner to wear a Christian
Profession for a Cloak. Wolves in Sheeps Cloathing swarm in England
this day: Wolves both as to Doctrine, and as to Practice too. Some men
make a Profession, I doubt, on purpose that they may twist themselves
into a Trade; and thence into an Estate; yea, and if need be, into an
Estate Knavishly, by the ruins of their Neighbour: let such take heed,
for those that do such things have the greater damnation.
Christian, make thy Profession shine by a Conversation according to
the Gospel: Or else thou wilt damnifie Religion, bring scandal to thy
Brethren, and give offence to the Enemies; and ’twould be better that a
Millstone was hanged about thy neck, and that thou, as so adorned, wast
cast into the bottom of the Sea, than so to do.
Christian, a Profession according to the Gospel, is, in these dayes, a
rare thing; seek then after it, put it on, and keep it without spot;
and (as becomes thee) white, and clean, and thou shalt be a rare
Christian.
The Prophecy of the last times is, that professing men (for so I
understand the Text) s[h]all be, many of them, base; (2 Tim. 3.) but
continue thou in the things that thou hast learned, not of wanton men,
not of licentious times, but of the Word and Doctrine of God, that is
according to Godliness; and thou shalt walk with Christ in white.
Now God Almighty give his people Grace, not to hate or malign Sinners
nor yet to choose any of their wayes, but to keep themselves pure from
the blood of all men, by speaking and doing according to that Name and
those Rules that they profess to know, and love; for Jesus Christs sake.
John Bunyan.
Books lately Printed for and Sold by Nathaniel Ponder at the Peacock in
the Poultrey, neer the Church.
Biblia Sacra, sive Testamentum Vetus, ab Im. Tremellio & Fr. Junio ex
Hebræo Latinè redditum. Et Testamentum Novum à Theod. Beza è Græco
in Latinum versum. Argumentis Capitum additis versibúsque singulis
distinctis, & seorsum expressis. 12°.
Χριστολογία, Or, A Declaration of the Glorious Mystery of the Person of
Christ, God and Man. With the Infinite Wisdom, Love and Power of God in
the contrivance and constitution thereof. As also of the Grounds and
Reasons of his Incarnation, the nature of his Ministry in Heaven, the
present State of the Church above thereon, and the Use of his Person
in Religion. With an Account and Vindication of the Honour, Worship,
Faith, Love, and Obedience due unto him, in and from the Church. By
John Owen, D.D.
Divine Breathings: or a Manual of practical Contemplations, in one
Century: Tending to promote Gospel-Principles, and a good Conversation
in Christ. Comprizing in brief many of those great Truths that are to
be known and practised by a Christian. By T.S.
Youth’s Comedy, or the Souls Tryals and Triumph: a Dramatick Poem. With
Divers Meditations intermixt upon several Subjects. Set forth to help
and encourage those that are seeking a Heavenly Country. By the Author
of Youth’s Tragedy.
A Treatise of the Fear of God: shewing what it is, and how
distinguished from that which is not so. Also Whence it comes. Who has
it. What are the Effects. And What the Priviledges of those that have
it in their hearts. By John Bunyan.
The Tragical History of Jetzer: Or, a Faithful Narrative of the
Feigned Visions, Counterfeit Revelations, and false Miracles of the
Dominican Fathers of the Covent of Bern in Switzerland, to Propagate
their Superstitions. For which Horrid Impieties, the Prior, Sub-Prior,
Lecturer, and Receiver of the said Covent were Burnt at a Stake, Anno
Dom. 1509. Collected From the Records of the said City by the Care
of Sir William Waller, Knight. Translated from his French Copy by an
Impartial Pen, and now made Publick for the Information of English
Protestants, who may hence learn, that Catholicks will stick at no
Villanies which may Advance their Designs, nor at any Perjuries that
may Conceal them. With an Epistle, wherein are some soft and gentle
Reflections upon the Lying, Dying Speeches of the Jesuites lately
Executed at Tyburn. The Second Edition.
The Pilgrims Progress from this World to that which is to come:
Delivered in the Similitude of a Dream. By John Bunyan. This fourth
Impression hath the Authors Picture and many Additions.
There is now in the Press, and will be suddenly published, An
Exposition on the 6, 7, 8, 9, and 10th Chapters on the Hebrews: Being a
Third Volume. By John Owen, D.D.
ERRATA.
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for, for r. so, p. 304. for reputation r. repentance.
THE LIFE AND DEATH OF MR. BADMAN
Presented to the World in a Familiar DIALOGUE Betwixt Mr. _WISEMAN_,
And, Mr. _ATTENTIVE_.
_Wiseman_.
Good morrow my good Neighbour, Mr. Attentive; whither are you walking
so early this morning? methinks you look as if you were concerned about
something more than ordinary. Have you lost any of your Cattel, or what
is the matter?
Attentive. Good Sir, Good morrow to you, I have not as yet lost ought,
but yet you give a right ghess of me, for I am, as you say, concerned
in my heart, but ’tis because of the badness of the times. And Sir,
you, as all our Neighbours know, are a very observing man, pray
therefore what do you think of them?
Wise. Why? I think, as you say, to wit, that they are bad times, and
bad they will be, untill men are better: for they are bad men that
make bad times; if men therefore would mend, so would the times. ’Tis
a folly to look for good dayes, so long as sin is so high, and those
that study its nourishment so many. God bring it down, and those that
nourish it to Repentance, and then my good Neighbour, you will be
concerned, not as you are now: Now you are concerned because times are
so bad; but then you will be so, ’cause times are so good: Now you are
concerned so as to be perplexed, but then you will be concerned so as
to lift up your voice with shouting; for I dare say, could you see such
dayes they would make you shout.
Atten. Ai, so they would, such times I have prayed for, such times I
have longed for: but I fear they’l be worse before they be better.
Wise. Make no Conclusions, man: for he that hath the hearts of men
in his hand, can change them from worse to better, and so bad times
into good. God give long life to them that are good, and especially to
those of them that are capable of doing him service in the world. The
Ornament and Beauty of this lower World, next to God and his Wonders,
are the men that spangle and shine in godliness.
Now as Mr. Wiseman said this, he gave a great sigh.
Atten. Amen. Amen. But why, good Sir, do you sigh so deeply? is it for
ought else than that for the which as you have perceived, I my self am
concerned?
Wise. I am concerned with you, for the badness of the times; but that
was not the cause of that sigh, of the which, as I see, you take
notice. I sighed at the remembrance of the death of that man for whom
the Bell tolled at our Town yesterday.
Atten. Why? I trow, Mr. Goodman your Neighbour is not dead. Indeed I
did hear that he had been sick.
Wise. No, no, it is not he. Had it been he, I could not but have been
concerned, but yet not as I am concerned now. If he had died, I should
only have been concerned for that the world had lost a Light: but the
man that I am concerned for now, was one that never was good, therefore
such an one who is not dead only, but damned. He died that he might
die, he went from Life to Death, and then from Death to Death, from
Death Natural to death Eternal. And as he spake this, the water stood
in his eyes.
Atten. Indeed, to goe from a death-bed to Hell is a fearful thing to
think on. But good Neighbour Wiseman, be pleased to tell me who this
man was, and why you conclude him so miserable in his death?
Wise. Well, if you can stay, I will tell you who he was, and why I
conclude thus concerning him.
Atten. My leisure will admit me to stay, and I am willing to hear you
out. And I pray God your discourse may take hold on my heart, that I
may be bettered thereby. So they agreed to sit down under a tree: Then
Mr. Wiseman proceeded as followeth.
Wise. The man that I mean, is one Mr. Badman; he has lived in our Town
a great while, and now, as I said, he is dead. But the reason of my
being so concerned at his death, is, not for that he was at all related
to me, or for that any good conditions died with him, for he was far
from them, but for that, as I greatly fear, he hath, as was hinted
before, died two deaths at once.
Atten. I perceive what you mean by two deaths at once; and to speak
truth, ’tis a fearfull thing thus to have ground to think of any: for
although the death of the ungodly and sinners is laid to heart but of
few, yet to die in such a state, is more dreadful and fearful than any
man can imagine. Indeed if a man had no Soul, if his state was not
truely Immortal, the matter would not be so much; but for a man to be
so disposed of by his Maker, as to be appointed a sensible being for
ever, and for him too to fall into the hands of revenging Justice,
that will be always, to the utmost extremity that his sin deserveth,
punishing of him in the dismal dungeon of Hell, this must needs be
unutterably sad, and lamentable.
Wise. There is no man, I think, that is sensible of the worth of one
Soul, but must, when he hears of the death of unconverted men, be
stricken with sorrow and grief: because, as you said well, that mans
state is such, that he has a sensible being for ever. For ’tis sense
that makes punishment heavy. But yet sense is not all that the Damned
have, they have sense and reason too; so then, as Sense receiveth
punishment with sorrow because it feels, and bleeds under the same,
so by Reason, and the exercise thereof, in the midst of torment, all
present Affliction is aggravated, and that three manner of wayes:
1. Reason will consider thus with himself; For what am I thus
tormented? and will easily find ’tis for nothing but that base and
filthy thing, Sin; and now will Vexation be mixed with Punishment, and
that will greatly heighten the Affliction.
2. Reason will consider thus with himself. How long must this be my
state? And will soon return to himself this Answer: This must be my
state for ever and ever. Now this will greatly increase the torment.
3. Reason will consider thus with himself; What have I lost more than
present ease and quiet by my sins that I have committed? And will
quickly return himself this answer: I have lost Communion with God,
Christ, Saints and Angels, and a share in Heaven and eternal Life: And
this also must needs greaten the misery of poor damned souls. And this
is the case of Mr. Badman.
Atten. I feel my heart even shake at the thoughts of coming into such
a state. Hell! who knows that is yet alive, what the torments of Hell
are? This word Hell gives a very dreadful sound.
Wise. Ai, so it does in the ears of him that has a tender Conscience.
But if, as you say, and that truly, the very Name of Hell, is so
dreadful, what is the Place it self, and what are the Punishments that
are there inflicted, and that without the least intermission, upon the
Souls of damned men, for ever and ever.
Atten. Well, but passing this; my leisure will admit me to stay, and
therefore pray tell me what it is that makes you think that Mr. Badman
is gone to Hell.
Wise. I will tell you. But first do you know which of the Badmans I
mean?
Atten. Why was there more of them than one?
Wise. O, yes, a great many, both Brothers and Sisters, and yet all of
them the Children of a godly Parent, the more a great deal is the pity.
Atten. Which of them therefore was it that died.
Wise. The eldest, old in years, and old in sin; but the sinner that
dies an hundred years old shall be accursed.
Atten. Well, but what makes you think he is gone to Hell?
Wise. His wicked life, and fearful death, specially since the Manner of
his death was so corresponding with his life.
Atten. Pray let me know the manner of his death, if your self did
perfectly know it.
Wise. I was there when he died: But I desire not to see another such
man (while I live) die in such sort as he did.
Atten. Pray therefore let me hear it.
Wise. You say you have leisure and can stay, and therefore, if you
please, we will discourse even orderly of him. First, we will begin
with his Life, and then proceed to his Death: Because a relation of the
first may the more affect you, when you shall hear of the second.
Atten. Did you then so well know his Life?
Wise. I knew him of a Child. I was a man, when he was but a boy, and I
made special observation of him from first to last.
Atten. Pray then let me hear from you an account of his Life; but be as
brief as you can, for I long to hear of the manner of his death.
Wise. I will endeavour to answer your desires, and first, I will tell
you, that from a Child he was very bad: his very beginning was ominous,
and presaged that no good end, was, in likelyhood, to follow thereupon.
There were several sins that he was given to, when but a little
one, that manifested him to be notoriously infected with Or[i]ginal
corruption; for I dare say he learned none of them of his Father or
Mother; nor was he admitted to go much abroad among other Children,
that were vile, to learn to sin of them: Nay, contrariwise, if at any
time he did get abroad amongst others, he would be as the Inventer of
bad words, and an example in bad actions. To them all he used to be, as
we say, the Ring-leader, and Master-sinner from a Childe.
Atten. This was a bad Beginning indeed, and did demonstrate that he
was, as you say, polluted, very much polluted with Original Corruption.
For to speak my mind freely, I do confess, that it is mine opinion,
that Children come polluted with sin into the World, and that oft-times
the sins of their youth, especially while they are very young, are
rather by vertue of Indwelling sin, than by examples that are set
before them by others. Not but that they learn to sin by example too,
but Example is not the root, but rather the Temptation unto wickedness.
The root is sin within; for from within, out of the heart of man
proceedeth sin. {20a} {20b}
Wise. I am glad to hear that you are of this opinion, and to confirm
what you have said by a few hints from the Word. Man in his birth is
compared to an Ass, (an unclean Beast) and to a wretched Infant in
its blood: besides, all the first-born of old that were offered unto
the Lord, were to be redeemed at the age of a month, and that was
before they were sinners by imitation. The Scripture also affirmeth,
{21a} that by the sin of one, Judgement came upon all; and renders
this reason, for that all have sinned: nor is that Objection worth a
rush, That Christ by his death hath taken away Original Sin. First,
Because it is Scriptureless. Secondly, Because it makes them incapable
of Salvation by Christ; for none but those that in their own Persons
are sinners, are to have Salvation by him. Many other things might be
added, but between persons so well agreed as you and I are, these may
suffice at present: but when an Antagonist comes to deal with us about
this matter, then we have for him often other strong Arguments, if he
be an Antagonist worth the taking notice of. {21b}
Atten. But, as was hinted before, he used to be the Ring-leading
Sinner, or the Master of mischief among other children; yet these are
but Generals; pray therefore tell me in Particular which were the sins
of his Childhood.
Wise. I will so. When he was but a Child, he was so addicted to Lying,
{21c} that his Parents scarce knew when to believe he spake true; yea,
he would invent, tell, and stand to the Lyes that he invented and told,
and that with such an audacious face, that one might even read in his
very countenance the symptoms of an hard and desperate heart this way.
Atten. This was an ill beginning indeed, and argueth that he began to
harden himself in sin betimes. For a lye cannot be knowingly told and
stood in, (and I perceive that this was his manner of way in Lying)
but he must as it were force his own heart into it. Yea, he must make
his heart {21d} hard, and bold to doe it: Yea, he must be arrived to
an exceeding pitch of wickedness thus to doe, since all this he did
against that good education, that before you seemed to hint, he had
from his Father and Mother.
Wise. The want of good Education, as you have intimated, is many times
a cause why Children doe so easily, so soon, become bad; especially
when there is not only a want of that, but bad Examples enough, as, the
more is the pity, there is in many Families; by vertue of which poor
Children are trained up in Sin, and nursed therein for the Devil and
Hell. But it was otherwise with Mr. Badman, for to my knowledge, this
his way of Lying, was a great grief to his Parents, for their hearts
were much dejected at this beginning of their Son; nor did there want
Counsel and Correction from them to him, if that would have made him
better. He wanted not to be told, in my hearing, and that over and over
and over, That all Lyars should have their part in the Lake that burns
with fire and brimstone; and that whosoever loveth and maketh a lye,
should not have any part in the new and heavenly Jerusalem: {22a} But
all availed nothing with him; when a fit, or an occasion to lie, came
upon him, he would invent, tell, and stand to his Lie (as steadfastly
as if it had been the biggest of truths,) that he told, and that with
that hardening of his heart and face, that it would be to those that
stood by, a wonder. Nay, and this he would doe when under the rod of
correction which is appointed by God for Parents to use, that thereby
they might keep their Children from Hell. {22b}
Atten. Truly it was, as I said, a bad beginning, he served the Devil
betimes; yea he became a Nurse to one of his {22c} Brats, for a spirit
of Lying is the Devils Brat, {22d} for he is a Liar and the Father of
it.
Wise. Right, he is the Father of it indeed. A Lie is begot by the
Devil, as the Father, and is brought forth by the wicked heart, as the
Mother: wherefore another Scripture also saith, Why hath Satan filled
thy heart to lye, {22e} &c. Yea, he calleth the heart that is big
with a lye, an heart that hath Conceived, that is, by the Devil. Why
hast thou conceived this thing in thy heart, thou hast not lied unto
men, but unto God. True, his lye was a lye of the highest nature, but
every lye hath the {22f} same Father and Mother as had the lie last
spoken of. For he is a lier, and the Father of it. A lie then is the
Brat of Hell, and it cannot {23a} be in the heart before the person
has committed a kind of spiritual Adultery with the Devil. That Soul
therefore that telleth a known lie, has lien with, and conceived it by
lying with the Devil, the only Father of lies. For a lie has only one
Father and Mother, the Devil and the Heart. No marvel therefore if the
hearts that hatch and bring forth Lies, be so much of complexion with
the Devil. Yea, no marvel though God and Christ have so bent their Word
against lyers: a lyer is weded to the Devil himself.
Atten. It seems a marvellous thing in mine eyes, that since a lye is
the Offspring of the devill, and since a lye brings the soul to the
very den of Devils, to wit, the dark dungeon of hell; that men should
be so desperately wicked as to accustom themselves to so horrible a
thing.
Wise. It seems also marvellous to me, specially when I observe for how
little a matter some men will study, contrive, make and tell a lye. You
shall have some that will lye it over and over, and that for a peny
{23b} profit. Yea, lye and stand in it, although they know that they
lye: yea, you shall have some men that will not stick to tell lye after
lye, though themselves get nothing thereby; They will tell lyes in
their ordinary discourse with their Neighbours, also their News, their
Jests, and their Tales must needs be adorned with lyes; or else they
seem to bear no good sound to the ear, nor shew much to the fancie of
him to whom they are told. But alas, what will these lyers doe, when,
for their lyes they shall be tumbled down into hell, to that Devil that
did beget those lyes in their heart, and so be tormented by fire and
brimstone, with him, and that for ever and ever, for their lyes?
Atten. Can you not give one some example of Gods Judgements upon lyers,
that one may tell them to lyers when one hears them lye, if perhaps
they may by the hearing thereof, be made afraid, and ashamed to lye.
Wise. Examples! why, {23c} Saphira and his wife are examples enough
to put a stop, one would think, to a spirit addicted thereto, for
they both were stricken down dead for telling a lye, and that by God
himself, in the midst of a company of people. But if Gods threatning of
Liers with Hell-fire, and with the loss of the Kingdom of Heaven, will
not prevail with them to leave off to lie and make lies, it cannot be
imagined that a relation of temporal Judgements that have swept liers
out of the World heretofore, should do it. Now, as I said, this Lying
was one of the first sins that Mr. Badman was addicted to, and he could
make them and tell them fearfully.
Atten. I am sorry to hear this of him, and so much the more because, as
I fear, this sin did not reign in him {24a} alone; for usually one that
is accustomed to lying, is also accustomed to other evils besides, and
if it were not so also with Mr. Badman, it would be indeed a wonder.