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John Bunyan
Life and Death of Mr. Badman

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But above all, your ³²⁸ Hucksters, that buy up the poor mans Victuals by whole-sale, and sell it to him again for unreasonable gains, by retale, and as we call it, by piece meal; they are got into a way, after a stingeing rate, to play their game upon such by Extortion: I mean such who buy up Butter, Cheese, Eggs, Bacon, &c. by whole sale, and sell it again (as they call it) by penny worths, two penny worths, a half penny worth, or the like, to the poor, all the week after the market is past.

These, though I will not condemn them all, do, many of them, bite and pinch the poor by this kind of evil dealing.  These destroy the poor because he is poor, and that is a grievous sin.  He that oppresseth the poor to increase his riches, and that giveth to the rich, shall surely come to want. ³²⁹  Therefore he saith again, Rob not the poor because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of them that spoile them.

Oh that he that gripeth and grindeth the face of the poor, would take notice of these two Scriptures!  Here is threatned the destruction of the Estate, yea and of the Soul too, of them that oppress the poor.  Their Soul we shall better see where, and in what condition that is in, when the day of Doom is come; but for the Estates of such, they usually quickly moulter; and that sometimes all men, and sometimes no man knows how.

Besides, these are Usurers, yea they take usury for victuals, which thing the Lord has forbidden. ³³⁰  And because they cannot so well do it on the Market-day, therefore they do it, as I said, when the market is over; for then the poor falls into their mouths, and are necessitated to have, as they can, for their need, and they are resolved they shall pay soundly for it.  Perhaps some will find fault for my medling thus with other folks matters, and for my thus prying into the secrets of their iniquity.  But to such I would say, since such actions are evil, ’tis time they were hissed out of the world.  For all that doe such things, offend against God, wrong their neighbour, and like Mr. Badman doe provoke God to Judgment.  God knows, there is abundance of deceit in the world!

Wise.  Deceit!  Aie, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill: what would you say, if I should anatomize some of those vile wretches called Pawn-Brokers, that lend Money and Goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the Interest of what they so lend, amount to thirty, forty, yea sometimes fifty pound by the year; nothwithstanding the Principal is secured by a sufficient pawn; which they will keep too at last, if they can find any shift to cheat the wretched borrower.

Atten.  Say!  Why such Miscreants are the pest and Vermin of the Common-Wealth, not fit for the society of men; but methinks by some of those things you Discoursed before, you seem to import that it is not lawful for a man to make the best of his own.

Wise.  If by making the best, you mean, to sell for as much as by hook or crook he can get for his comodity; then I say, it is not lawful.  And if I should say the contrary, I should justifie Mr. Badman and all the rest of that Gang: but that I never shall doe, for the Word of God condemns them.  But that it is not lawful for a man at all times, to sell his commodity for as much as he can, I prove by these reasons. ³³¹

First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then ’tis lawful for me to lay aside in my dealing with others, good conscience, to them, and to God: but it is not lawful for me, in my dealing with others, to lay aside good conscience, &c.  Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can.

That ³³² it is not lawful to lay aside good conscience in our dealings, has already been proved in the former part of our discourse: but that a man must lay it aside that will sell his commodity always as dear or for as much as he can, is plainly manifest thus.

1.  He that will (as is mentioned afore) sell his commodity as dear as he can, must sometimes make a prey of the ignorance of his chapman: ³³³ but that he cannot doe with a good conscience (for that is to overreach, and to goe beyond my chapman, and is forbidden, 1 Thess. 4. 6.)  Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must of necessity lay aside good conscience.

2.  He that will sell his commodity always as dear as he can, must needs, sometimes make a prey of his neighbours necessity; ³³⁴ but that he cannot doe with a good conscience, (for that is to goe beyond and defraud his neighbour, contrary to 1 Thess. 4. 6.)  Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must needs cast off and lay aside a good conscience.

3.  He that will (as afore) sell his commodity as dear, or for as much as he can, must, if need be, make a prey of his neighbours fondness; but that a man cannot doe with a good conscience, ³³⁵ (for that is still a going beyond him, contrary to 1 Thess. 4. 6.)  Therefore, he that will sell his commodity as dear, or for as much as he can, must needs cast off, and lay aside good conscience.

The same also may be said for buying; no man may always buy as cheap as he can, but must also use good conscience in buying; ³³⁶ The which he can by no means use and keep, if he buyes always as cheap as he can, and that for the reasons urged before.  For such will make a prey of the ignorance, necessity, and fondness of their chapman, the which they cannot doe with a good consceince.

When Abraham would buy a Burying-place of the Sons of Heth, thus he said unto them.  Intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, in the end his field.  For as much as it is worth shall he give it me.  Gen. 23. 8, 9. ³³⁷  He would not have it under foot, he scorned it, he abhored it: It stood not with his Religion, Credit, nor Conscience.  So also when David, would buy a field of Ornon the Jebusite: Thus he said unto him: Grant me the place the threshing-floor, that I may build an Altar there unto the Lord.  Thou shalt give it me for the full price. ³³⁸  He also, as Abraham, made conscience of this kind of dealing: he would not lie at catch to go beyond, no not the Jebusite, but will give him his full price for his field.  For he knew that there was wickedness, as in selling too dear so in buying too cheap, therefore he would not do it.

There ought therefore to be good conscience used, as in selling, so in buying; for ’tis also unlawful for a man to goe beyond or to defraud his neighbour in buying; yea ’tis unlawful to doe it in any matter, and God will plentifully avenge that wrong: as I also before have forewarned and testified.  See also the ³³⁹ text in the margent.  But,

Secondly, if it be lawful for me always to sell my commodity as dear, or for as much as I can, then it is lawful for me to deal with my neighbour without the use of ³⁴⁰ charity: but it is not lawful for me to lay aside, or to deal with my neighbour without the use of charity, therefore it is not lawful for me always to sell my commodity to my neighbour for as much as I can.  A man in dealing should as really design his Neighbours good, profit, and advantage, as his own: For this is to exercise Charity in his dealing.

That I should thus use, or exercise charity towards my Neighbour in my buying and selling, &c. with him, is evident from the general command: [Let all your things be done in charity:] ³⁴¹  But that a man cannot live in the exercise of charity, that selleth, as afore, as dear, or that buyeth as cheap as he can, is evident by these reasons.

1.  He that sells his commodity as dear, or for as much money (always) as he can, seeks himself, and himself only; (but charity seeketh not her own, nor her own only ³⁴²:)  So then, he that seeks himself, and himself onely, as he that sells (as afore) as dear as he can, does; maketh not use of, nor doth he exercise charity, in his so dealing.

2.  He that selleth his commodity (always) for as much as he can get, hardeneth his heart against all reasonable entreaties of the buyer.  But he that doth so, cannot exercise charity in his dealing; therefore it is not lawful for a man to sell his commodity, as afore, as dear as he can.

Thirdly, If it be lawful for me to sell my commodity, as afore, as dear as I can, then there can be no sin in my Trading, how unreasonably soever I manage my calling, whether by Lying, Swearing, Cursing, Cheating; for all this is but to sell my commodity as dear as I can: but that there is sin in these, is evident, therefore I may not sell my commodity always as dear as I can. ^{343 344}

Fourthly, He that sells, as afore, as dear as he can, offereth violence to the law of Nature: ³⁴⁵ for that saith, Doe unto all men, even as ye would that they should doe unto you. ³⁴⁶  Now, was the Seller a Buyer, he would not that he of whom he buyes, should sell him always as dear as he can; therefore he should not sell so himself, when it is his lot to sell, and others to buy of him.

Fifthly, He that selleth, as afore, as dear as he can, makes use of that instruction, that God hath not given to others, but sealed up in his hand, ³⁴⁷ to abuse his Law, and to wrong his neighbour withall: which indeed is contrary to God. ³⁴⁸  God hath given thee more skill, more knowledge and understanding in thy commodity than he hath given to him that would buy of thee.  But what! canst thou think, that God has given thee this, that thou mightest thereby make a prey of thy neighbour? that thou mightest thereby goe beyond and beguile thy neighbour?  No, verily; but he hath given thee it, for his help; that thou mightest in this, be eyes to the blind, and save thy neighbour from that dammage, that his ignorance, or necessity, or fondness would betray him into the hands of.

Sixthly, In all that a man does, he should have an eye to the glory of God, ³⁴⁹ but that he cannot have that sells his commodity always for as much as he can, for the reasons urged before.

Seventhly, All that a man does, he should doe in the Name of the Lord Jesus Christ; ³⁵⁰ that is, as being commanded, and authorized to doe it by him: but he that selleth always as dear as he can, cannot so much as pretend to this, without horrid blaspheming of that Name, because commanded by him to doe otherwise.

Eightly, and lastly, In all that a man does, he should have an eye to the day of Judgment, and to the consideration of how his actions will be esteemed of in that day. ³⁵¹  Therefore there is not any man can or ought to sell always as dear as he can: unless he will, yea he must say, in so doing, I will run the hazard of the tryal of that day, If thou sell ought unto thy neighbour, or buyest ought of thy neighbour, ye shall not oppress one another. ³⁵²

Atten.  But why doe you put in those cautionary words?  They must not sell [always] as dear, nor buy [always] as cheap as they can: doe you not thereby intimate that a man may sometimes do so?

Wise.  I doe indeed intimate that somtimes the seller may sell as dear, and the buyer buy as cheap as he can; but this is allowable only in these cases: When he that sells is a Knave, and lays aside all good conscience in selling; or when the buyer is a Knave, and layes aside all good conscience in buying.  If the buyer therefore lights of a Knave, or if the seller lights of a Knave, then let them look to themselves: but yet so, as not to lay aside conscience, because he that thou dearest with doth so: but how vile or base soever the chapman is, do thou keep thy commodity at a reasonable price: or if thou buyest, offer reasonable gain for the thing thou wouldest have: and if this will not do with the buyer or seller, then seek thee a more honest chapman: If thou objectest, But I have not skil to know when a pennyworth is before me: Get some that have more skill than thy self in that affair, and let them in that matter dispose of thy money.  But if there were no Knaves in the world, these objections need not be made.

And thus, my very good neighbour, have I given you a few of my reasons, why a man that hath it, should not always sell too dear, nor buy as cheap as he can: but should use good Conscience to God, and Charity to his Neighbour in both.

Atten.  But were some men here, to hear you, I believe they would laugh you to scorn.

Wise.  I question not that at all, for so, ³⁵³ Mr. Badman used to doe, when any man told him of his faults: he used to think himself wiser than any, and would count, as I have hinted before, that he was not arrived to a manly spirit that did stick or boggle at any wickedness.  But let Mr. Badman and his fellowes laugh, I will bear it, and still give them good counsel.  But I will remember also, for my further relief and comfort, that thus they that were covetous of old, served the Son of God himself.  It is their time to laugh now, that they may mourn in time to come. ³⁵⁴  And, I say again, when they have laughed out their laugh; He that useth not good conscience to God, and charity to his neighbour, in buying and selling, dwells next dore to an Infidel, and is near of kin to Mr. Badman.

Atten.  Well, but what will you say to this question? ³⁵⁵ (you know that there is no settled price set by God upon any Commodity that is bought or sold under the Sun; but all things that we buy and sell, do ebbe and flow, as to price, like the Tide:)  How (then) shall a man of a tender conscience doe, neither to wrong the seller, buyer, nor himself, in buying and selling of commodities?

Wise.  This Question is thought to be frivolous by all that are of Mr. Badmans way; ’tis also difficult in it self: yet I will endeavour to shape you an Answer, ³⁵⁶ and that first to the matter of the question; to wit, How a Tradesman should, in Trading, keep a good conscience; (A buyer or seller either.)  Secondly, How he should prepare himself to this work, and live in the practice of it.

For the first: He ³⁵⁷ must observe what hath been said before, to wit, he must have conscience to God, charity to his neighbour; and I will add, much moderation in dealing.  Let him therefore keep within the bounds of the affirmative of those eight reasons that before were urged to prove, that men ought not in their Dealing, but to do Justly and mercifully ’twixt man and man; and then there will be no great fear of wronging the seller, buyer, or himself.

But particularly to prepare, or instruct a man to this work:

1.  Let the Tradesman or others consider, that there is not that in great Gettings, and in abundance, which the most of men do suppose: For all that a man has over and above what serves for his present necessity and supply, serves only to feed the lusts of the eye.  For what good is there to the owners thereof, save the beholding of them with their eyes? ³⁵⁸  Men also, many times, in getting of riches, get therewith a snare to their soul: ³⁵⁹ But few get good by getting of them.  But this consideration, Mr. Badman could not abide.

2.  Consider, that the getting of wealth dishonestly (as he does, that getteth it without good conscience and charity to his neighbour,) is a great offender against God.  Hence he says, I have smitten mine hands at thy dishonest gain, which thou hast made. ³⁶⁰  It is a manner of speech that shews anger in the very making of mention of the Crime.  Therefore,

3.  Consider, that a little honestly gotten, though it may yield thee but a dinner of herbs at a time, will yield more peace therewith, than will a stalled Ox, ill gotten.  Better is a little with righteousness, than great revenues without right. ³⁶¹

4.  Be thou confident, that Gods eyes are upon all thy wayes, and that he pondereth all thy goings, and also that he marks them, writes them down, and seals them up in a bag, against the time to come. ³⁶²

5.  Be thou sure that thou remembrest, that thou knowest not the day of thy death.  Remember also, that when death comes, God will give thy substance, for the which thou hast laboured, and for the which perhaps thou hast hazarded thy soul, to one, thou knowest not who, nor whether he shall be a wise man or a fool.  And then, what profit hath he that laboureth for the wind? ³⁶³

Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand.  Guilt shall goe with thee, if thou hast got it dishonestly, and they also to whom thou shalt leave it, shall receive it to their hurt.

These things duly considered, and made use of by thee to the preparing of thy heart to thy calling of buying or selling; I come in the next place to shew thee how thou shouldest live in the practick part of this art.  Art thou to buy or sell?

1.  If thou sellest, do not commend; if thou buyest, do not dispraise, any otherwise, but to give the thing that thou hast to do with, its just value and worth; for thou canst not do otherwise knowingly, but of a covetous and wicked mind.  Wherefore else are comodities over-valued by the Seller, and also under-valued by the Buyer.  It is naught, it is naught, says the buyer, but when he hath got his bargain he boasteth thereof. ³⁶⁴  What hath this man done now but lyed in the dispraising of his bargain? and why did he dispraise it, but of a covetous mind, to wrong and beguile the seller?

2.  Art thou a seller, and do things grow dear? set not thy hand to help, or hold them up higher; this cannot be done without wickedness neither; for this is a making of the sheckle great: ³⁶⁵ Art thou a buyer, and do things grow dear? use no cunning or deceitful language to pull them down: for that cannot be done but wickedly too.  What then shall we do? will you say.  Why I answer: Leave things to the providence of God, and do thou with moderation submit to his hand.  But since, when they are growing dear, the hand that upholds the price, is, for the time, more strong than that which would pull it down; That being the hand of the seller, who loveth to have it dear, specially if it shall rise in his hand: therefore I say, do thou take heed, and have not a hand in it.  The which thou mayest have to thine own and thy neighbours hurt, these three ways:

1.  By crying out scarcity, scarcity, beyond the truth and state of things: especially take heed of doing of this by way of a prognostick for time to come.  ’Twas for ³⁶⁶ this for which he was trodden to death in the gate of Samaria, that you read of in the book of Kings.  This sin has a double evil in it.  1.  It belieth the present blessing of God amongst us: and, 2.  It undervalueth the riches of his goodness, which can make all good things to abound towards us.

2.  This wicked thing may be done by hoarding up, when the hunger and Necessity of the poor calls for it.  Now that God may shew his dislike against this, he doth, as it were, license the people to curse such an hoarder up.  He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it. ³⁶⁷

3.  But if things will rise, do thou be grieved; Be also moderate in all thy sellings, and be sure let the poor have a pennyworth, and sell thy Corn to those in necessity: ³⁶⁸ Which then thou wilt do, when thou shewest mercy to the poor in thy selling to him, and when thou for his sake, because he is poor, undersellest the market.  This is to buy and sell with good conscience: thy buyer thou wrongest not, thy Conscience thou wrongest not, thy self thou wrongest not, for God will surely recompense thee.

I have spoken concerning Corn, but thy duty is, to let thy moderation in all things be known unto all men, the Lord is at hand. ³⁶⁹

Atten.  Well, Sir, now I have heard enough of Mr. Badmans naughtiness, pray now proceed to his Death.

Wise.  Why Sir, the Sun is not so low, we have yet three hours to night.

Atten.  Nay; I am not in any great hast, but I thought you had even now done with his Life.

Wise.  Done! no, I have yet much more to say.

Atten.  Then he has much more wickedness than I thought he had.

Wise.  That may be.  But let us proceed: This Mr. Badman, added to all his wickedness this, He was a very proud man, a Very proud man. ³⁷⁰  He was exceeding proud and haughty in mind; He looked, that what he said, ought not, must not be contradicted or opposed.  He counted himself as wise as the wisest in the Countrey, as good as the best, and as beautiful as he that had most of it.  He took great delight in praising of himself, and as much in the praises that others gave him.  He could not abide that any should think themselves above him, or that their wit or personage should by others be set before his. ³⁷¹  He had scarce a fellowly carriage for his equals.  But for those that were of an inferior ranck, he would look over them in great contempt.  And if at any time he had any remote occasion of having to do with them, he would shew great height, and a very domineering spirit.  So that in this it may be said that Solomon gave a characteristical note of him, when he said: Proud and haughty scorner is his name, who dealeth in proud wrath. ³⁷²  He never thought his Dyet well enough dressed, his Cloathes fine enough made, or his Praise enough refined.

Atten.  This Pride, is a sin that sticks as close to nature I think, as most sins.  There is Uncleanness and Pride, I know not of any two gross sins that stick closer to men then they.  They have, as I may call it, an interest in Nature; it likes them because they most suit its lusts and fancies: and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given up himself to work all iniquity with greediness.

Wise.  You say right; Pride, is a sin that sticks close to Nature, ³⁷³ and is one of the first follies wherein it shews it self to be polluted.  For even in Childhood, even in little children, Pride will first of all shew it self; it is a hasty, an early appearance of the sin of the soul.  It, as I may say, is that corruption that strives for predominancy in the heart, and therefore usually comes out first.  But though children are so incident to it, yet methinks those of more years, should be ashamed thereof.  I might at the first have begun with Mr. Badmans Pride, only I think it is not the Pride in Infancy, that begins to make a difference betwixt one and another, as did, and do those wherewith I began my relation of his life: therefore I passed it over, but now, since he had no more consideration of himself, and of his vile and sinful state, but to be proud when come to years; I have taken the occasion in this place to make mention of his pride.

Atten.  But pray, if you can remember them, tell me of some places of Scripture that speak against pride.  I the rather desire this, because that pride is now a reigning sin, and I happen sometimes to fall into the company of them that in my conscience are proud, very much, and I have a mind also to tell them of their sin; now when I tell them of it, unless I bring Gods word too, I doubt they will laugh me to scorn.

Wise.  Laugh you to scorn! the Proud man will laugh you to scorn, bring to him what Text you can, except God shall smite him in his conscience by the Word: Mr. Badman did use to serve them so that did use to tell him of his: and besides, when you have said what you can, they will tell you they are not proud, and that you are rather the proud man, else you would not judge, nor so malapertly meddle with other mens matters as you do.  Nevertheless, since you desire it, I will mention two or three texts: They are these.  Pride and arrogancy do I hate.  A mans pride shall bring him low.  And he shall bring down their pride.  And all the proud, and all that do wickedly shall be as stubble, and the day that comes shall burn them up. ³⁷⁴  This last, is a dreadful Text; it is enough to make a proud man shake: God, saith he, will make the proud ones as stubble; that is, as fuel for the fire, and the day that cometh shall be like a burning oven, and that day shall burn them up, saith the Lord.  But Mr. Badman could never abide to hear pride spoken against, nor that any should say of him, He is a proud man.

Atten.  What should be the reason of that?

Wise.  He did not tell me the reason; but I suppose it to be that which is common to all vile persons.  They love this Vice, but care not to bear its name. ³⁷⁵  The Drunkard loves the sin, but loves not to be called a drunkard.  The Thief loveth to steal, but cannot abide to be called a thief, the whore loveth to commit uncleanness, but loveth not to be called a Whore; And so Mr. Badman loved to be proud, but could not abide to be called a proud man.  The sweet of sin, is desirable to polluted and corrupted man, but the name thereof, is a blot in his Scutcheon.

Atten.  ’Tis true that you have said: but pray how many sorts of pride are there?

Wise.  There are two sorts of Pride; ³⁷⁶ Pride of Spirit, and Pride of Body.  The first of these is thus made mention of in the Scriptures.  Every one that is proud in heart is abomination to the Lord. ³⁷⁷  A high look, and a proud heart, and the plowing of the wicked is sin.  The patient in spirit is better than the proud in spirit.  Bodily pride these Scriptures mention.  In that day the Lord shall take away the bravery of their tinckling ornaments about their feet, and their cauls, and their round tires like the Moon, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the ear-rings, the rings, and the Nose-jewels: ³⁷⁸ The changable suits of Apparell, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linnen, and the hoods and the vails.  By these expressions it is evident that there is Pride of Body, as well as Pride of Spirit, and that both are sin, and so abominable to the Lord.  But these Texts Mr. Badman could never abide to read, they were to him as Micaiah was to Ahab, they never spake good of him, but evil.

Atten.  I suppose that it was not Mr. Badmans case alone even to maligne those Texts that speak against their vices: For I believe, that most ungodly men, (where the Scriptures are) have a secret antipathy against those words of God that do most plainly and fully rebuke them for their sins. ³⁷⁹

Wise.  That is out of doubt, and by that antipathy, they shew, that sin and Satan are more welcome to them than are the wholesome instructions of life and godliness.

Atten.  Well, but not to goe off from our discourse of Mr. Badman.  You say he was proud: but will you shew me now some symptoms of one that is proud?

Wise.  Yes, that I will: And first I will shew you some symptoms of Pride of Heart. ³⁸⁰  Pride of heart, is seen by outward things, as Pride of Body in general, is a sign of pride of heart; for all proud gestures of the body flow from Pride of heart: therefore Solomon saith; There is a generation, O how lofty are their eyes, and their eye-lids are lifted up: ³⁸¹ And again; There is that exalteth their gate, their going. ³⁸²  Now these lofty eyes, and this exalting of the gate, is a sign of a Proud heart: for both these actions come from the heart: for out of the heart comes Pride, in all the visible appearances of it. ³⁸³  But more particularly:

1.  Heart Pride is discovered ³⁸⁴ by a stretched out Neck, and by mincing as they go.  For the wicked, the Proud, have a proud Neck, a proud Foot, a proud Tongue, by which this their going is exalted.  This is that which makes them look scornfully, speak ruggedly, and carry it huffingly among their Neighbours.

2.  A proud heart, is a persecuting one: The wicked through his pride doth persecute the poor. ³⁸⁵

3.  A prayerless man is a proud man. ³⁸⁶

4.  A contentious man is a proud man. ³⁸⁷

5.  The disdainful man is a proud man. ³⁸⁸

6.  The man that oppresses his neighbour is a proud man. ³⁸⁹

7.  He that hearkeneth not to Gods Word with reverence and fear, is a proud man. ³⁹⁰

8.  And he that calls the proud happy, is, be sure, a proud man.  All these are proud in heart, and this their pride of heart doth thus discover it self. ^{391 392}

As to bodily ³⁹³ pride, it is discovered, that is, something of it, by all the particulars mentioned before; for though they are said to be symptoms of pride of heart, yet they are symptoms of that pride, by their shewing of themselves in the Body.  You know diseases that are within, are seen oft-times by outward and visible Signs, yet by them very signs even the outside is defiled also.  So all those visible signs of heart-pride, are signs of bodily pride also.  But to come to more outward signs: The putting on of Gold, and Pearls, and costly array; the pleating of the hair, the following of fashions, the seeking by gestures to imitate the proud, either by speech, looks, dresses, goings, or other fools baubles, (of which at this time the world is full) all these, and many more, are signs, as of a proud heart, so of bodily pride also. ³⁹⁴

But Mr. Badman would not allow, by any means, that this should be called Pride, ³⁹⁵ but rather neatness, handsomness, comeliness, cleanliness, &c. neither would he allow that following of fashions was any thing else, but because he would not be proud, singular, and esteemed fantastical by his neighbours.

Atten.  But I have been told, that when some have been rebuked for their pride, they have turned it again upon the brotherhood of those by whom they have been rebuked: saying, Physician heal thy Friends, look at home, among your Brotherhood, even among the wisest of you, and see if you your selves be clear, even you professors: for who is prouder than you professors? scarcesly the Devil himself.

Wise.  My heart akes at this answer, because there is too much cause for it. ³⁹⁶  This very Answer would Mr. Badman give his wife, when she (as she would sometimes) reproved him for his pride: We shall have, says he, great amendments in living now, for the Devil is turned a corrector of vice: For no sin reigneth more in the world, quoth he, than pride among professors.  And who can contradict him? let us give the Devil his due, the thing is too apparent for any man to deny.