{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_1986/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_1986","id":"gutenberg_1986","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/1986","summary":null,"tags":["Category: British Literature","Category: Novels","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christian ethics -- Fiction","Christian fiction","Conduct of life -- Fiction"],"text":"[Picture: Facsimile of the Frontispiece to the first edition of the\nHoly War, engraved by Robert White. The portrait of Bunyan drawn on\nvellum by the same artist, and preserved in the Cracherode Collection,\nfurnished the basis of the full-length portrait, and also of the\nsleeping likeness prefixed to the third edition of the Pilgrim\u2019s\nProgress, 1679]\n\n                              _JOHN BUNYAN_\n\n\n\n\n\n                            LIFE AND DEATH OF\n                                MR BADMAN\n                                  _AND_\n                            THE HOLY WAR {1a}\n\n\n                                * * * * *\n\n                            THE TEXT EDITED BY\n                             JOHN BROWN, D.D.\n\n                      [Picture: Decorative graphic]\n\n                                CAMBRIDGE:\n                         at the University Press\n                                   1905\n\n                                * * * * *\n\n                  CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,\n\n                           C. F. CLAY, MANAGER.\n\n                        London: FETTER LANE, E.C.\n\n                     Glasgow: 50, WELLINGTON STREET.\n\n                      [Picture: Decorative graphic]\n\n                        Leipzig: F. A. BROCKHAUS.\n\n                     New York: THE MACMILLAN COMPANY.\n\n               Bombay and Calcutta: MACMILLAN AND CO., LTD.\n\n                                * * * * *\n\n                         [_All Rights reserved_]\n\n\n\n\nNOTE\n\n\n_The Life and Death of Mr Badman_ was published by John Bunyan in\n1680, two years after the First Edition of the First Part of _The\nPilgrim\u2019s Progress_. In the opening sentence of his preface he tells\nus it was intended by him as the counterpart or companion picture\nto the Allegory. But whatever his own intentions may have been, the\nPublic of his own time seem to have declined to accept the book in this\ncapacity. Indeed, another writer, who signs himself T. S., undertook\nto complete Bunyan\u2019s Allegory for him, in a book in size and type\nclosely resembling it, and entitled _The Second Part of the Pilgrim\u2019s\nProgress . . . exactly Described under the Similitude of a Dream_. It\nwas printed for Jho. Malthus at the Sun in the Poultry, and published\nin 1683. So far as is known, only one copy of this book is now in\nexistence, the copy which was formerly in the library of the poet\nSouthey and now in that of the Baptist Union. Upon this Bunyan seems to\nhave changed his purpose, so far as _The Life and Death of Mr Badman_\nwas concerned, and on the first of January, 1685, published the story\nof Christiana and her Children as his own Second Part of _The Pilgrim\u2019s\nProgress_.\n\nThe work before us, therefore, now stands apart by itself. In its\ncomposition Bunyan seems to have been greatly influenced, so far as\nform is concerned, by a book which his wife brought with her on her\nmarriage, and which, as he tells us in his _Grace Abounding_, they read\ntogether. It was entitled _The Plaine Man\u2019s Pathway to Heaven_: By\nArthur Dent, Preacher of the Word of God at South Shoobury in Essex.\nThe eleventh impression, the earliest now known, is dated 1609. Both\nbooks are in dialogue form, and in each case the dialogue is supposed\nto be carried on through one long day. Bunyan\u2019s _Mr Wiseman_, like\nDent\u2019s _Theologus_, holds forth instructive discourse, while the _Mr\nAttentive_ of the former, like the _Philagathus_ of the latter, listens\nand draws on his teacher by friendly questionings. There is not in\nBunyan\u2019s conference, as there is in Dent\u2019s, an _Asunetus_, who plays\nthe part of an ignorant man to come out enlightened and convinced at\nlast, or an _Antilegon_, who carps and cavils all the way; and there is\nnot in Dent\u2019s book what there is in Bunyan\u2019s, a biographical narrative\nconnecting the various parts of the dialogue; but the groundwork of\neach is the same\u2014a searching manifestation and exposure of the nature\nand evils of various forms of immorality.\n\nBunyan\u2019s book came out in 1680, and was published by Nathaniel Ponder,\nwho was also the publisher of _The Pilgrim\u2019s Progress_. A third edition\nappeared in 1696, but as no copy of the second edition is known to\nexist, no date can be assigned to it. In 1684 Johannes Boekholt, a\npublisher in Amsterdam, obtained leave of the State to issue a Dutch\ntranslation, with the title _Het Leven en Sterben van Mr Quaat_. This\nedition was illustrated by five copper-plate engravings, executed by\nJan Luiken, the eminent Dutch engraver, who also illustrated _The\nPilgrim\u2019s Progress_ the following year. In 1782 a Welsh version,\ntranslated by T. Lewys, was published at Liverpool with the title:\n_Bywyd a Marwolaeth yr annuwiol dan enw Mr Drygddyn_. A Gaelic version\nalso was published at Inverness in 1824, entitled _Beath agus Bas Mhr\nDroch-duine_.\n\nThe present edition has been reprinted from a copy of the first issue,\nlent by the Trustees of the Bunyan Church at Bedford, and the proofs\nread with a second copy of the same issue, in the library of the\nBritish Museum. For convenience of reading, as in other issues of this\nseries of CAMBRIDGE ENGLISH CLASSICS, the old type forms of _j_, _s_,\n_u_, etc. have been made uniform with those in general modern use; but\nneither the spelling (including the use of capitals and italics {1b})\nnor the punctuation has been altered, save as specified. Effect has\nbeen given to the errata noted by Bunyan himself, and printed on page\n15 of this issue.\n\n                                * * * * *\n\nThe text of this edition of Bunyan\u2019s _Holy War_ {1a} is a careful\nreproduction of the First Edition of 1682. It is not certain that there\nwas any further authentic reprint in Bunyan\u2019s life-time. For though\nboth in the Bodleian and the British Museum there is a copy purporting\nto be a second edition, and bearing date 1684, it is difficult to\nresist the impression that they are pirated copies, similar to those\nof which Nathaniel Ponder complained so bitterly in the case of _The\nPilgrim\u2019s Progress_. For both paper and typography are greatly inferior\nto those of the first edition; some of Bunyan\u2019s most characteristic\nmarginalia are carelessly omitted; Bunyan\u2019s own title\u2014\u2018The Holy War\nmade by Shaddai upon Diabolus for the regaining of the Metropolis of\nthe World\u2019\u2014is altered to the feebler and more commonplace form\u2014\u2018The\nHoly War made by Christ upon the Devil for the Regaining of Man\u2019; and,\nfurther, when a new edition was issued in 1696, the alterations and\nomissions of 168 4 were ignored, and a simple reprint made of the first\nedition of 1682.\n\n                                                                   J. B.\n\n9 _October_, 1905.\n\n[Picture: Facsimile of title page of first (1680) edition of The Life and\n                           Death of Mr. Badman]\n\n\n\n\nTHE AUTHOR TO THE READER\n\n\nCourteous Reader,\n\nAs I was considering with my self, what I had written concerning the\nProgress of the Pilgrim from this World to Glory; and how it had been\nacceptable to many in this Nation: It came again into my mind to write,\nas then, of him that was going to Heaven, so now, of the Life and Death\nof the Ungodly, and of their travel from this world to Hell. The which\nin this I have done, and have put it, as thou seest, under the Name and\nTitle of Mr. Badman, a Name very proper for such a Subject: I have also\nput it into the form of a Dialogue, that I might with more ease to my\nself, and pleasure to the Reader, perform the work.\n\nAnd although, as I said, I have put it forth in this method, yet have\nI as little as may be, gone out of the road of mine own observation\nof things. Yea, I think I may truly say, that to the best of my\nremembrance, all the things that here I discourse of, I mean as to\nmatter of fact, have been acted upon the stage of this World, even many\ntimes before mine eyes.\n\nHere therefore, courteous Reader, I present thee with the Life and\nDeath of Mr. Badman indeed: Yea, I do trace him in his Life, from his\nChildhood to his Death; that thou mayest, as in a Glass, behold with\nthine own eyes, the steps that take hold of Hell; and also discern,\nwhile thou art reading of Mr. Badmans Death, whether thou thy self art\ntreading in his path thereto.\n\nAnd let me entreat thee to forbear Quirking and Mocking, for that I\nsay Mr. Badman is dead; but rather gravely enquire concerning thy self\nby the Word, whether thou art one of his Linage or no: For Mr. Badman\nhas left many of his Relations behind him; yea, the very World is\noverspread with his Kindred. True, some of his Relations, as he, are\ngone to their place, and long home, but thousands of thousands are left\nbehind; as Brothers, Sisters, Cousens, Nephews, besides innumerable of\nhis Friends and Associates.\n\nI may say, and yet speak nothing but too much truth in so saying, that\nthere is scarce a Fellowship, a Community, or Fraternity of men in the\nWorld, but some of Mr. Badmans Relations are there: yea rarely can we\nfind a Family or Houshold in a Town, where he has not left behind him\neither Brother, Nephew or Friend.\n\nThe Butt therefore, that at this time I shoot at, is wide; and \u2019twill\nbe as impossible for this Book to go into several Families, and not to\narrest some, as for the Kings Messenger to rush into an house full of\nTraitors, and find none but honest men there.\n\nI cannot but think that this shot will light upon many, since our\nfields are so full of this Game; but how many it will kill to Mr.\nBadmans course, and make alive to the Pilgrims Progress, that is not\nin me to determine; this secret is with the Lord our God only, and he\nalone knows to whom he will bless it to so good and so blessed an end.\nHowever, I have put fire to the Pan, and doubt not but the report will\nquickly be heard.\n\nI told you before, that Mr. Badman had left many of his Friends and\nRelations behind him, but if I survive them (as that\u2019s a great question\nto me) I may also write of their lives: However, whether my life be\nlonger or shorter, this is my Prayer at present, that God will stir up\nWitnesses against them, that may either convert or confound them; for\nwherever they live, and roll in their wickedness, they are the Pest and\nPlague of that Countrey.\n\nEngland shakes and totters already, by reason of the burden that Mr.\nBadman and his Friends have wickedly laid upon it: Yea, our Earth reels\nand staggereth to and fro like a Drunkard, the transgression thereof is\nheavy upon it.\n\nCourteous Reader, I will treat thee now, even at the Door and Threshold\nof this house, but only with this Intelligence, that Mr. Badman lies\ndead within. Be pleased therefore (if thy leisure will serve thee)\nto enter in, and behold the state in which he is laid, betwixt his\nDeath-bed and the Grave. He is not buried as yet, nor doth he stink, as\nis designed he shall, before he lies down in oblivion.\n\nNow as others have had their Funerals solemnized, according to their\nGreatness and Grandure in the world, so likewise Mr. Badman, (forasmuch\nas he deserveth not to go down to his grave with silence) has his\nFuneral state according to his deserts.\n\nFour things are usual at great mens Funerals, which we will take leave,\nand I hope without offence, to allude to, in the Funeral of Mr. Badman.\n\nFirst, They are sometimes, when dead, presented to their Friends, by\ntheir compleatly wrought Images, as lively as by cunning mens hands\nthey can be; that the remembrance of them may be renewed to their\nsurvivors, the remembrance of them and their deeds: And this I have\nendeavoured to answer in my discourse of Mr. Badman; and therefore I\nhave drawn him forth in his featours and actions from his Childhood\nto his Gray hairs. Here therefore thou hast him lively set forth as\nin Cutts; both as to the minority, flower, and seniority of his Age,\ntogether with those actions of his life, that he was most capable\nof doing, in, and under those present circumstances of time, place,\nstrength; and the opportunities that did attend him in these.\n\nSecondly, There is also usual at great mens Funerals, those Badges\nand Scutcheons of their honour, that they have received from their\nAncestors, or have been thought worthy of for the deeds and exploits\nthey have done in their life: And here Mr. Badman has his, but such\nas vary from all men of worth, but so much the more agreeing with the\nmerit of his doings: They all have descended in state, he only as an\nabominable branch. His deserts are the deserts of sin, and therefore\nthe Scutcheons of honour that he has, are only that he died without\nHonour, and at his end became a fool. Thou shalt not be joyned with\nthem in burial.\u2014The seed of evil doers shall never be renowned.\n\nThe Funeral pomp therefore of Mr. Badman, is to wear upon his Hearse\nthe Badges of a dishonourable and wicked life; since his bones are full\nof the sins of his Youth, which shall lye down, as Job sayes, in the\ndust with him: nor is it fit that any should be his Attendants, now at\nhis death, but such as with him conspired against their own souls in\ntheir life; persons whose transgressions have made them infamous to all\nthat have or shall know what they have done.\n\nSome notice therefore I have also here in this little discourse\ngiven the Reader, of them who were his Confederates in his life, and\nAttendants at his death; with a hint, either of some high Villany\ncommitted by them, as also of those Judgments that have overtaken and\nfallen upon them from the just and revenging hand of God. All which are\nthings either fully known by me, as being eye and ear-witness thereto,\nor that I have received from such hands, whose relation as to this,\nI am bound to believe. And that the Reader may know them from other\nthings and passages herein contained, I have pointed at them in the\nMargent, as with a finger thus: [Picture: Graphic of hand with finger\nprinting right]\n\nThirdly, The Funerals of persons of Quality have been solemnized with\nsome suitable Sermon at the time and place of their Burial; but that\nI am not come to as yet, having got no further than to Mr. Badmans\ndeath: but for as much as he must be buried, after he hath stunk out\nhis time before his beholders, I doubt not but some such that we read\nare appointed to be at the burial of Gog, will do this work in my\nstead; such as shall leave him neither skin nor bone above ground, but\nshall set a sign by it till the buriers have buried it in the Valley of\nHamon-gog, Ezek. 39.\n\nFourthly, At Funerals there does use to be Mourning and lamentation,\nbut here also Mr. Badman differs from others; his Familiars cannot\nlament his departure, for they have not sence of his damnable state;\nthey rather ring him, and sing him to Hell in the sleep of death, in\nwhich he goes thither. Good men count him no loss to the world, his\nplace can well be without him, his loss is only his own, and \u2019tis\ntoo late for him to recover that dammage or loss by a Sea of bloody\ntears, could he shed them. Yea, God has said, he will laugh at his\ndestruction, who then shall lament for him, saying, Ah! my brother. He\nwas but a stinking Weed in his life; nor was he better at all in his\ndeath: such may well be thrown over the wall without sorrow, when once\nGod has plucked them up by the roots in his wrath.\n\nReader, If thou art of the race, linage, stock or fraternity of Mr.\nBadman, I tell thee before thou readest this Book, thou wilt neither\nbrook the Author nor it, because he hath writ of Mr. Badman as he\nhas. For he that condemneth the wicked that die so, passeth also the\nsentence upon the wicked that live. I therefore expect neither credit\nof, nor countenance from thee, for this Narration of thy kinsmans life.\n\nFor thy old love to thy Friend, his wayes, doings, &c. will stir up in\nthee enmity rather, in thy very heart, against me. I shall therefore\nincline to think of thee, that thou wilt rent, burn, or throw it away\nin contempt: yea and wish also, that for writing so notorious a truth,\nsome mischief may befall me. I look also to be loaded by thee with\ndisdain, scorn and contempt; yea that thou shouldest railingly and\nvilifyingly say, I lye, and am a bespatterer of honest mens lives and\ndeaths. For Mr. Badman, when himself was alive, could not abide to be\ncounted a Knave (though his actions told all that went by, that indeed\nhe was such an one:) How then should his brethren, that survive him,\nand that tread in his very steps, approve of the sentence that by this\nBook is pronounced against him? Will they not rather imitate Corah,\nDathan, and Abiram\u2019s friends, even rail at me for condemning him, as\nthey did at Moses for doing execution?\n\nI know \u2019tis ill pudling in the Cockatrices den, and that they run\nhazards that hunt the Wild-Boar. The man also that writeth Mr. Badmans\nlife, had need to be fenced with a Coat of Mail, and with the Staffe\nof a Spear, for that his surviving friends will know what he doth: but\nI have adventured to do it, and to play, at this time, at the hole of\nthese Asps; if they bite, they bite; if they sting, they sting. Christ\nsends his Lambs in the midst of Wolves, not to do like them, but to\nsuffer by them for bearing plain testimony against their bad deeds: But\nhad one not need to walk with a Guard, and to have a Sentinel stand at\nones door for this? Verily, the flesh would be glad of such help; yea,\na spiritual man, could he tell how to get it. Acts 23. But I am stript\nnaked of these, and yet am commanded to be faithful in my servi[c]e for\nChrist. Well then, I have spoken what I have spoken, and now come on\nme what will, Job 13. 13. True, the Text sayes, Rebuke a scorner, and\nhe will hate thee; and that, He that reproveth a wicked man, getteth\nhimself a Blot and Shame; but what then? Open rebuke is better than\nsecret love; and he that receives it, shall find it so afterwards.\n\nSo then, whether Mr. Badmans friends shall rage or laugh at what I have\nwrit, I know that the better end of the staffe is mine. My endeavour\nis to stop an hellish Course of Life, and to save a soul from death,\n(Jam. 5.) and if for so doing, I meet with envy from them, from whom in\nreason I should have thanks, I must remember the man in the dream, that\ncut his way through his armed enemies, and so got into the beauteous\nPalace; I must, I say, remember him, and do my self likewise.\n\nYet four things I will propound to the consideration of Mr. Badmans\nfriends, before I turn my back upon them.\n\n1. Suppose that there be an Hell in very deed, not that I do question\nit, any more than I do whether there be a Sun to shine; but I suppose\nit for argument sake, with Mr. Badmans friends; I say, suppose there be\nan Hell, and that too, such an one as the Scripture speaks of, one at\nthe remotest distance from God and Life eternall, one where the Worm of\na guilty Conscience never dyes, and where the fire of the Wrath of God\nis not quenched.\n\nSuppose, I say, that there is such an Hell, prepared of God (as there\nis indeed) for the body and soul of the ungodly World after this life,\nto be tormented in: I say, do but with thy self suppose it, and then\ntell me, Is it not prepared for thee, thou being a wicked man? Let thy\nconscience speak, I say, is it not prepared for thee, thou being an\nungodly man? And dost thou think, wast thou there now, that thou art\nable to wrestle with the Judgment of God? Why then do the fallen Angers\ntremble there? thy hands cannot be strong, nor can thy heart endure, in\nthat day when God shall deal with thee: Ezek. 22. 14.\n\n2. Suppose that some one that is now a soul in Hell for sin, was\npermitted to come hither again to dwell; and that they had a grant\nalso, that upon amendment of life, next time the dye, to change that\nplace for Heaven ant Glory; what sayest thou, O wicked man? would\nsuch an one (thinkest thou) run again into the same course of life as\nbefore, and venture the damnation that for sin he had already been in?\nWould he choose again to lead that cursed life that afresh would kindle\nthe flames of Hell upon him, and that would bind him up under the heavy\nwrath of God? O! he would not, he would not; the sixteenth of Luke\ninsinuates it: yea Reason it self, awake, would abhorr it, and tremble\nat such a thought.\n\n3. Suppose again, that thou that livest and rollest in thy sin, and\nthat as yet hast known nothing but the pleasure thereof, shouldst be\nby an angel conveyed to some place where with convenience, from thence\nthou mightest have a view of Heaven and Hell; of the Joyes of the\none, and the torments of the other; I say, suppose that from thence\nthou mightest have such a view thereof, as would convince thy reason,\nthat both Heaven and Hell, are such realities as by the Word they are\ndeclared to be; wouldest thou (thinkest thou) when brought to thy home\nagain, chuse to thy self thy former life, to wit, to return to thy\nfolly again? No; if belief of what thou sawest, remained with thee,\nthou wouldest eat Fire and Brimstone first.\n\n4. I will propound again. Suppose that there was amongst us such a Law,\n(and such a Magistrate to inflict the penalty,) That for every open\nwickedness committed by thee, so much of thy flesh should with burning\nPincers be plucked from thy Bones: Wouldest thou then go on in thy open\nway of Lying, Swearing, Drinking and Whoring, as thou with delight\ndoest now? Surely, surely, No: The fear of the punishment would make\nthee forbear; yea, would make thee tremble, even then when thy lusts\nwere powerfull, to think what a punishment thou wast sure to sustain,\nso soon as the pleasure was over. But Oh! the folly, the madness, the\ndesperate madness that is in the hearts of Mr. Badmans friends, who in\ndespite of the threatnings of an holy and sin revenging God, and of the\noutcries and warnings of all good men; yea, that will in despite of the\ngroans and torments of those that are now in Hell for sin, (Luk. 16.\n24. 28.) go on in a sinfull course of life; yea, though every sin is\nalso a step of descent, down to that infernal Cave. O how true is that\nsaying of Solomon, The heart of the sons of men is full of evil, and\nmadness is in their heart while they live, and after that they go to\nthe dead, Eccles. 9. 3. To the dead! that is, to the dead in Hell, to\nthe damned dead; the place to which those that have dyed Bad men are\ngone, and that those that live Bad men are like to go to, when a little\nmore sin, like stollen waters, hath been imbibed by their sinful souls.\n\nThat which has made me publish this Book is,\n\n1. For that wickedness like a flood is like to drown our English\nworld: it begins already to be above the tops of mountains; it has\nalmost swallowed up all; our Youth, our Middle age, Old age, and all,\nare almost carried away of this flood. O Debauchery, Debauchery, what\nhast thou done in England! Thou hast corrupted our Young men, and hast\nmade our Old men beasts; thou hast deflowered our Virgins, and hast\nmade Matrons Bawds. Thou hast made our earth to reel to and fro like\na drunkard; \u2019tis in danger to be removed like a Cottage, yea, it is,\nbecause transgression is so heavy upon it, like to fall and rise no\nmore. Isa. 24. 20.\n\nO! that I could mourn for England, and for the sins that are committed\ntherein, even while I see that without repentance, the men of Gods\nwrath are about to deal with us, each having his slaughtering weapon in\nhis hand: (Ezek. 9. 1, 2.) Well, I have written, and by Gods assistance\nshall pray, that this flood may abate in England: and could I but see\nthe tops of the Mountains above it, I should think that these waters\nwere abating.\n\n2. It is the duty of those that can, to cry out against this deadly\nplague, yea, to lift up their voice as with a Trumpet against it; that\nmen may he awakened about it, flye from it, as from that which is the\ngreatest of evils. Sin pull\u2019d Angels out of Heaven, pulls men down to\nHell, and overthroweth Kingdoms. Who, that sees an house on fire, will\nnot give the Allarum to them that dwell therein? who that sees the\nLand invaded, will not set the Beacons on a fame? Who, that sees the\nDevils, as roaring Lyons, continually devouring souls, will not make an\nOut-cry? But above all, when we see sin, sinful sin, a swallowing up a\nNation, sinking of a Nation, and bringing its Inhabitants to temporal,\nspiritual, and eternal ruine, shall we not cry out, and cry, They are\ndrunk, but not with Wine; they stagger, but not with strong drink;\nthey are intoxicated with the deadly poyson of sin, which will, if its\nmalignity be not by wholsom means allayed, bring Soul and Body, and\nEstate and Countrey, and all, to ruin and destruction?\n\n3. In and by this my Out-cry, I shall deliver my self from the ruins\nof them that perish: for a man can do no more in this matter, I mean\na man in my capacity, than to detect and condemn the wickedness, warn\nthe evil doer of the Judgment, and fly therefrom my self. But Oh! that\nI might not only deliver my self! Oh that many would hear, and turn\nat this my cry, from sin! that they may be secured from the death and\nJudgment that attend it.\n\nWhy I have handled the matter in this method, is best known to my self:\nand why I have concealed most of the Names of the persons whose sins or\npunishments I here and there in this Book make relation of, is,\n\n1. For that neither the sins nor Judgments were all alike open; the\nsins of some, were committed, and the Judgments executed for them only\nin a corner. Not to say that I could not learn some of their names; for\ncould I, I should not have made them publick, for this reason.\n\n2. Because I would not provoke those of their Relations that survive\nthem; I would not justly provoke them, and yet, as I think, I should,\nshould I have intailed their punishment to their sins, and both to\ntheir names, and so have turned them into the world.\n\n3. Nor would I lay them under disgrace and contempt, which would, as I\nthink, unavoidably have happened unto them had I withall inserted their\nNames.\n\nAs for those whose Names I mention, their crimes or Judgments were\nmanifest; publick almost as any thing of that nature that happeneth to\nmortal men. Such therefore have published their own shame by their sin,\nand God, his anger, by taking of open vengeance.\n\nAs Job sayes, God has strook them as wicked men in the open sight of\nothers, Job 34. 26. So that I cannot conceive, since their sin and\nJudgment was so conspicuous, that my admonishing the world thereof,\nshould turn to their detriment: For the publishing of these things,\nare, so far as Relation is concerned, intended for remembrancers: That\nthey may also bethink themselves, repent and turn to God, lest the\nJudgments for their sins should prove hereditary. For the God of Heaven\nhath threatned to visit the iniquity of the fathers upon the children,\nif they hate him, to the third and fourth generation, Exod. 20. 5.\n\nNebuchadnezzars punishment for his pride being open, (for he was for\nhis sin, driven from his Kingly dignity, and from among men too, to eat\ngrass like an Ox, and to company with the beasts,) Daniel did not stick\nto tell Belshazzar his son to his face thereof; nor to publish it that\nit might be read and remembred by the generations to come. The same may\nbe said of Judas and Ananias, &c. for their sin and punishment were\nknown to all the dwellers at Jerusalem, Acts 1. Chap. 5.\n\nNor is it a sign but of desperate impenitence and hardness of heart,\nwhen the offspring or relations of those who have fallen by open,\nfearfull and prodigious Judgments, for their sin, shall overlook,\nforget, pass by, or take no notice of such high outgoings of God\nagainst them and their house. Thus Daniel aggravates Belshazzars crime,\nfor that he hardened his heart in pride, though he knew that for that\nvery sin and transgression his father was brought down from his height,\nand made to be a companion for Asses. And thou his son, O Belshazzar,\nsayes he, hast not humbled thy heart, though thou knewest all this.\nDan. 5. A home reproof indeed, but home is most fit for an open and\ncontinued-in transgression.\n\nLet those then that are the Offspring or relations of such, who by\ntheir own sin, and the dreadfull Judgments of God, are made to become\na sign, (Deut. 16. 9, 10.) having been swept, as dung, from off the\nface of the earth, beware, lest when Judgment knocks at their door, for\ntheir sins, as it did before at the door of their Pregenitors, it falls\nalso with as heavy a stroak as on them that went before them: Lest, I\nsay, they in that day, instead of finding mercy, find for their high,\ndaring, and Judgment-affronting-sins, Judgment without mercy.\n\nTo conclude, let those that would not dye Mr. Badmans death, take heed\nof Mr. Badmans wayes: for his wayes bring to his end; Wickedness will\nnot deliver him that is given to it; though they should cloak all with\na Profession of Religion.\n\nIf it was a transgression of Old, for a man to wear a Womans Apparel,\nsurely it is a transgression now for a sinner to wear a Christian\nProfession for a Cloak. Wolves in Sheeps Cloathing swarm in England\nthis day: Wolves both as to Doctrine, and as to Practice too. Some men\nmake a Profession, I doubt, on purpose that they may twist themselves\ninto a Trade; and thence into an Estate; yea, and if need be, into an\nEstate Knavishly, by the ruins of their Neighbour: let such take heed,\nfor those that do such things have the greater damnation.\n\nChristian, make thy Profession shine by a Conversation according to\nthe Gospel: Or else thou wilt damnifie Religion, bring scandal to thy\nBrethren, and give offence to the Enemies; and \u2019twould be better that a\nMillstone was hanged about thy neck, and that thou, as so adorned, wast\ncast into the bottom of the Sea, than so to do.\n\nChristian, a Profession according to the Gospel, is, in these dayes, a\nrare thing; seek then after it, put it on, and keep it without spot;\nand (as becomes thee) white, and clean, and thou shalt be a rare\nChristian.\n\nThe Prophecy of the last times is, that professing men (for so I\nunderstand the Text) s[h]all be, many of them, base; (2 Tim. 3.) but\ncontinue thou in the things that thou hast learned, not of wanton men,\nnot of licentious times, but of the Word and Doctrine of God, that is\naccording to Godliness; and thou shalt walk with Christ in white.\n\nNow God Almighty give his people Grace, not to hate or malign Sinners\nnor yet to choose any of their wayes, but to keep themselves pure from\nthe blood of all men, by speaking and doing according to that Name and\nthose Rules that they profess to know, and love; for Jesus Christs sake.\n\n                                                            John Bunyan.\n\n\n\n\nBooks lately Printed for and Sold by Nathaniel Ponder at the Peacock in\nthe Poultrey, neer the Church.\n\n\nBiblia Sacra, sive Testamentum Vetus, ab Im. Tremellio & Fr. Junio ex\nHebr\u00e6o Latin\u00e8 redditum. Et Testamentum Novum \u00e0 Theod. Beza \u00e8 Gr\u00e6co\nin Latinum versum. Argumentis Capitum additis versib\u00fasque singulis\ndistinctis, & seorsum expressis. 12\u00b0.\n\n\u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bb\u03bf\u03b3\u03af\u03b1, Or, A Declaration of the Glorious Mystery of the Person of\nChrist, God and Man. With the Infinite Wisdom, Love and Power of God in\nthe contrivance and constitution thereof. As also of the Grounds and\nReasons of his Incarnation, the nature of his Ministry in Heaven, the\npresent State of the Church above thereon, and the Use of his Person\nin Religion. With an Account and Vindication of the Honour, Worship,\nFaith, Love, and Obedience due unto him, in and from the Church. By\nJohn Owen, D.D.\n\nDivine Breathings: or a Manual of practical Contemplations, in one\nCentury: Tending to promote Gospel-Principles, and a good Conversation\nin Christ. Comprizing in brief many of those great Truths that are to\nbe known and practised by a Christian. By T.S.\n\nYouth\u2019s Comedy, or the Souls Tryals and Triumph: a Dramatick Poem. With\nDivers Meditations intermixt upon several Subjects. Set forth to help\nand encourage those that are seeking a Heavenly Country. By the Author\nof Youth\u2019s Tragedy.\n\nA Treatise of the Fear of God: shewing what it is, and how\ndistinguished from that which is not so. Also Whence it comes. Who has\nit. What are the Effects. And What the Priviledges of those that have\nit in their hearts. By John Bunyan.\n\nThe Tragical History of Jetzer: Or, a Faithful Narrative of the\nFeigned Visions, Counterfeit Revelations, and false Miracles of the\nDominican Fathers of the Covent of Bern in Switzerland, to Propagate\ntheir Superstitions. For which Horrid Impieties, the Prior, Sub-Prior,\nLecturer, and Receiver of the said Covent were Burnt at a Stake, Anno\nDom. 1509. Collected From the Records of the said City by the Care\nof Sir William Waller, Knight. Translated from his French Copy by an\nImpartial Pen, and now made Publick for the Information of English\nProtestants, who may hence learn, that Catholicks will stick at no\nVillanies which may Advance their Designs, nor at any Perjuries that\nmay Conceal them. With an Epistle, wherein are some soft and gentle\nReflections upon the Lying, Dying Speeches of the Jesuites lately\nExecuted at Tyburn. The Second Edition.\n\nThe Pilgrims Progress from this World to that which is to come:\nDelivered in the Similitude of a Dream. By John Bunyan. This fourth\nImpression hath the Authors Picture and many Additions.\n\nThere is now in the Press, and will be suddenly published, An\nExposition on the 6, 7, 8, 9, and 10th Chapters on the Hebrews: Being a\nThird Volume. By John Owen, D.D.\n\n\n\n\nERRATA.\n\n\nPage 127. line 8. for amated read amazed, p. 149. l. 15. for herbaps r.\nperhaps, p. 162. l. 3, & 4. for diababolical r. diabolical, p. 287. l. 9.\nfor, for r. so, p. 304. for reputation r. repentance.\n\n\n\n\nTHE LIFE AND DEATH OF MR. BADMAN\n\n\nPresented to the World in a Familiar DIALOGUE Betwixt Mr. _WISEMAN_,\nAnd, Mr. _ATTENTIVE_.\n\n_Wiseman_.\n\nGood morrow my good Neighbour, Mr. Attentive; whither are you walking\nso early this morning? methinks you look as if you were concerned about\nsomething more than ordinary. Have you lost any of your Cattel, or what\nis the matter?\n\nAttentive. Good Sir, Good morrow to you, I have not as yet lost ought,\nbut yet you give a right ghess of me, for I am, as you say, concerned\nin my heart, but \u2019tis because of the badness of the times. And Sir,\nyou, as all our Neighbours know, are a very observing man, pray\ntherefore what do you think of them?\n\nWise. Why? I think, as you say, to wit, that they are bad times, and\nbad they will be, untill men are better: for they are bad men that\nmake bad times; if men therefore would mend, so would the times. \u2019Tis\na folly to look for good dayes, so long as sin is so high, and those\nthat study its nourishment so many. God bring it down, and those that\nnourish it to Repentance, and then my good Neighbour, you will be\nconcerned, not as you are now: Now you are concerned because times are\nso bad; but then you will be so, \u2019cause times are so good: Now you are\nconcerned so as to be perplexed, but then you will be concerned so as\nto lift up your voice with shouting; for I dare say, could you see such\ndayes they would make you shout.\n\nAtten. Ai, so they would, such times I have prayed for, such times I\nhave longed for: but I fear they\u2019l be worse before they be better.\n\nWise. Make no Conclusions, man: for he that hath the hearts of men\nin his hand, can change them from worse to better, and so bad times\ninto good. God give long life to them that are good, and especially to\nthose of them that are capable of doing him service in the world. The\nOrnament and Beauty of this lower World, next to God and his Wonders,\nare the men that spangle and shine in godliness.\n\nNow as Mr. Wiseman said this, he gave a great sigh.\n\nAtten. Amen. Amen. But why, good Sir, do you sigh so deeply? is it for\nought else than that for the which as you have perceived, I my self am\nconcerned?\n\nWise. I am concerned with you, for the badness of the times; but that\nwas not the cause of that sigh, of the which, as I see, you take\nnotice. I sighed at the remembrance of the death of that man for whom\nthe Bell tolled at our Town yesterday.\n\nAtten. Why? I trow, Mr. Goodman your Neighbour is not dead. Indeed I\ndid hear that he had been sick.\n\nWise. No, no, it is not he. Had it been he, I could not but have been\nconcerned, but yet not as I am concerned now. If he had died, I should\nonly have been concerned for that the world had lost a Light: but the\nman that I am concerned for now, was one that never was good, therefore\nsuch an one who is not dead only, but damned. He died that he might\ndie, he went from Life to Death, and then from Death to Death, from\nDeath Natural to death Eternal. And as he spake this, the water stood\nin his eyes.\n\nAtten. Indeed, to goe from a death-bed to Hell is a fearful thing to\nthink on. But good Neighbour Wiseman, be pleased to tell me who this\nman was, and why you conclude him so miserable in his death?\n\nWise. Well, if you can stay, I will tell you who he was, and why I\nconclude thus concerning him.\n\nAtten. My leisure will admit me to stay, and I am willing to hear you\nout. And I pray God your discourse may take hold on my heart, that I\nmay be bettered thereby. So they agreed to sit down under a tree: Then\nMr. Wiseman proceeded as followeth.\n\nWise. The man that I mean, is one Mr. Badman; he has lived in our Town\na great while, and now, as I said, he is dead. But the reason of my\nbeing so concerned at his death, is, not for that he was at all related\nto me, or for that any good conditions died with him, for he was far\nfrom them, but for that, as I greatly fear, he hath, as was hinted\nbefore, died two deaths at once.\n\nAtten. I perceive what you mean by two deaths at once; and to speak\ntruth, \u2019tis a fearfull thing thus to have ground to think of any: for\nalthough the death of the ungodly and sinners is laid to heart but of\nfew, yet to die in such a state, is more dreadful and fearful than any\nman can imagine. Indeed if a man had no Soul, if his state was not\ntruely Immortal, the matter would not be so much; but for a man to be\nso disposed of by his Maker, as to be appointed a sensible being for\never, and for him too to fall into the hands of revenging Justice,\nthat will be always, to the utmost extremity that his sin deserveth,\npunishing of him in the dismal dungeon of Hell, this must needs be\nunutterably sad, and lamentable.\n\nWise. There is no man, I think, that is sensible of the worth of one\nSoul, but must, when he hears of the death of unconverted men, be\nstricken with sorrow and grief: because, as you said well, that mans\nstate is such, that he has a sensible being for ever. For \u2019tis sense\nthat makes punishment heavy. But yet sense is not all that the Damned\nhave, they have sense and reason too; so then, as Sense receiveth\npunishment with sorrow because it feels, and bleeds under the same,\nso by Reason, and the exercise thereof, in the midst of torment, all\npresent Affliction is aggravated, and that three manner of wayes:\n\n1. Reason will consider thus with himself; For what am I thus\ntormented? and will easily find \u2019tis for nothing but that base and\nfilthy thing, Sin; and now will Vexation be mixed with Punishment, and\nthat will greatly heighten the Affliction.\n\n2. Reason will consider thus with himself. How long must this be my\nstate? And will soon return to himself this Answer: This must be my\nstate for ever and ever. Now this will greatly increase the torment.\n\n3. Reason will consider thus with himself; What have I lost more than\npresent ease and quiet by my sins that I have committed? And will\nquickly return himself this answer: I have lost Communion with God,\nChrist, Saints and Angels, and a share in Heaven and eternal Life: And\nthis also must needs greaten the misery of poor damned souls. And this\nis the case of Mr. Badman.\n\nAtten. I feel my heart even shake at the thoughts of coming into such\na state. Hell! who knows that is yet alive, what the torments of Hell\nare? This word Hell gives a very dreadful sound.\n\nWise. Ai, so it does in the ears of him that has a tender Conscience.\nBut if, as you say, and that truly, the very Name of Hell, is so\ndreadful, what is the Place it self, and what are the Punishments that\nare there inflicted, and that without the least intermission, upon the\nSouls of damned men, for ever and ever.\n\nAtten. Well, but passing this; my leisure will admit me to stay, and\ntherefore pray tell me what it is that makes you think that Mr. Badman\nis gone to Hell.\n\nWise. I will tell you. But first do you know which of the Badmans I\nmean?\n\nAtten. Why was there more of them than one?\n\nWise. O, yes, a great many, both Brothers and Sisters, and yet all of\nthem the Children of a godly Parent, the more a great deal is the pity.\n\nAtten. Which of them therefore was it that died.\n\nWise. The eldest, old in years, and old in sin; but the sinner that\ndies an hundred years old shall be accursed.\n\nAtten. Well, but what makes you think he is gone to Hell?\n\nWise. His wicked life, and fearful death, specially since the Manner of\nhis death was so corresponding with his life.\n\nAtten. Pray let me know the manner of his death, if your self did\nperfectly know it.\n\nWise. I was there when he died: But I desire not to see another such\nman (while I live) die in such sort as he did.\n\nAtten. Pray therefore let me hear it.\n\nWise. You say you have leisure and can stay, and therefore, if you\nplease, we will discourse even orderly of him. First, we will begin\nwith his Life, and then proceed to his Death: Because a relation of the\nfirst may the more affect you, when you shall hear of the second.\n\nAtten. Did you then so well know his Life?\n\nWise. I knew him of a Child. I was a man, when he was but a boy, and I\nmade special observation of him from first to last.\n\nAtten. Pray then let me hear from you an account of his Life; but be as\nbrief as you can, for I long to hear of the manner of his death.\n\nWise. I will endeavour to answer your desires, and first, I will tell\nyou, that from a Child he was very bad: his very beginning was ominous,\nand presaged that no good end, was, in likelyhood, to follow thereupon.\nThere were several sins that he was given to, when but a little\none, that manifested him to be notoriously infected with Or[i]ginal\ncorruption; for I dare say he learned none of them of his Father or\nMother; nor was he admitted to go much abroad among other Children,\nthat were vile, to learn to sin of them: Nay, contrariwise, if at any\ntime he did get abroad amongst others, he would be as the Inventer of\nbad words, and an example in bad actions. To them all he used to be, as\nwe say, the Ring-leader, and Master-sinner from a Childe.\n\nAtten. This was a bad Beginning indeed, and did demonstrate that he\nwas, as you say, polluted, very much polluted with Original Corruption.\nFor to speak my mind freely, I do confess, that it is mine opinion,\nthat Children come polluted with sin into the World, and that oft-times\nthe sins of their youth, especially while they are very young, are\nrather by vertue of Indwelling sin, than by examples that are set\nbefore them by others. Not but that they learn to sin by example too,\nbut Example is not the root, but rather the Temptation unto wickedness.\nThe root is sin within; for from within, out of the heart of man\nproceedeth sin. {20a} {20b}\n\nWise. I am glad to hear that you are of this opinion, and to confirm\nwhat you have said by a few hints from the Word. Man in his birth is\ncompared to an Ass, (an unclean Beast) and to a wretched Infant in\nits blood: besides, all the first-born of old that were offered unto\nthe Lord, were to be redeemed at the age of a month, and that was\nbefore they were sinners by imitation. The Scripture also affirmeth,\n{21a} that by the sin of one, Judgement came upon all; and renders\nthis reason, for that all have sinned: nor is that Objection worth a\nrush, That Christ by his death hath taken away Original Sin. First,\nBecause it is Scriptureless. Secondly, Because it makes them incapable\nof Salvation by Christ; for none but those that in their own Persons\nare sinners, are to have Salvation by him. Many other things might be\nadded, but between persons so well agreed as you and I are, these may\nsuffice at present: but when an Antagonist comes to deal with us about\nthis matter, then we have for him often other strong Arguments, if he\nbe an Antagonist worth the taking notice of. {21b}\n\nAtten. But, as was hinted before, he used to be the Ring-leading\nSinner, or the Master of mischief among other children; yet these are\nbut Generals; pray therefore tell me in Particular which were the sins\nof his Childhood.\n\nWise. I will so. When he was but a Child, he was so addicted to Lying,\n{21c} that his Parents scarce knew when to believe he spake true; yea,\nhe would invent, tell, and stand to the Lyes that he invented and told,\nand that with such an audacious face, that one might even read in his\nvery countenance the symptoms of an hard and desperate heart this way.\n\nAtten. This was an ill beginning indeed, and argueth that he began to\nharden himself in sin betimes. For a lye cannot be knowingly told and\nstood in, (and I perceive that this was his manner of way in Lying)\nbut he must as it were force his own heart into it. Yea, he must make\nhis heart {21d} hard, and bold to doe it: Yea, he must be arrived to\nan exceeding pitch of wickedness thus to doe, since all this he did\nagainst that good education, that before you seemed to hint, he had\nfrom his Father and Mother.\n\nWise. The want of good Education, as you have intimated, is many times\na cause why Children doe so easily, so soon, become bad; especially\nwhen there is not only a want of that, but bad Examples enough, as, the\nmore is the pity, there is in many Families; by vertue of which poor\nChildren are trained up in Sin, and nursed therein for the Devil and\nHell. But it was otherwise with Mr. Badman, for to my knowledge, this\nhis way of Lying, was a great grief to his Parents, for their hearts\nwere much dejected at this beginning of their Son; nor did there want\nCounsel and Correction from them to him, if that would have made him\nbetter. He wanted not to be told, in my hearing, and that over and over\nand over, That all Lyars should have their part in the Lake that burns\nwith fire and brimstone; and that whosoever loveth and maketh a lye,\nshould not have any part in the new and heavenly Jerusalem: {22a} But\nall availed nothing with him; when a fit, or an occasion to lie, came\nupon him, he would invent, tell, and stand to his Lie (as steadfastly\nas if it had been the biggest of truths,) that he told, and that with\nthat hardening of his heart and face, that it would be to those that\nstood by, a wonder. Nay, and this he would doe when under the rod of\ncorrection which is appointed by God for Parents to use, that thereby\nthey might keep their Children from Hell. {22b}\n\nAtten. Truly it was, as I said, a bad beginning, he served the Devil\nbetimes; yea he became a Nurse to one of his {22c} Brats, for a spirit\nof Lying is the Devils Brat, {22d} for he is a Liar and the Father of\nit.\n\nWise. Right, he is the Father of it indeed. A Lie is begot by the\nDevil, as the Father, and is brought forth by the wicked heart, as the\nMother: wherefore another Scripture also saith, Why hath Satan filled\nthy heart to lye, {22e} &c. Yea, he calleth the heart that is big\nwith a lye, an heart that hath Conceived, that is, by the Devil. Why\nhast thou conceived this thing in thy heart, thou hast not lied unto\nmen, but unto God. True, his lye was a lye of the highest nature, but\nevery lye hath the {22f} same Father and Mother as had the lie last\nspoken of. For he is a lier, and the Father of it. A lie then is the\nBrat of Hell, and it cannot {23a} be in the heart before the person\nhas committed a kind of spiritual Adultery with the Devil. That Soul\ntherefore that telleth a known lie, has lien with, and conceived it by\nlying with the Devil, the only Father of lies. For a lie has only one\nFather and Mother, the Devil and the Heart. No marvel therefore if the\nhearts that hatch and bring forth Lies, be so much of complexion with\nthe Devil. Yea, no marvel though God and Christ have so bent their Word\nagainst lyers: a lyer is weded to the Devil himself.\n\nAtten. It seems a marvellous thing in mine eyes, that since a lye is\nthe Offspring of the devill, and since a lye brings the soul to the\nvery den of Devils, to wit, the dark dungeon of hell; that men should\nbe so desperately wicked as to accustom themselves to so horrible a\nthing.\n\nWise. It seems also marvellous to me, specially when I observe for how\nlittle a matter some men will study, contrive, make and tell a lye. You\nshall have some that will lye it over and over, and that for a peny\n{23b} profit. Yea, lye and stand in it, although they know that they\nlye: yea, you shall have some men that will not stick to tell lye after\nlye, though themselves get nothing thereby; They will tell lyes in\ntheir ordinary discourse with their Neighbours, also their News, their\nJests, and their Tales must needs be adorned with lyes; or else they\nseem to bear no good sound to the ear, nor shew much to the fancie of\nhim to whom they are told. But alas, what will these lyers doe, when,\nfor their lyes they shall be tumbled down into hell, to that Devil that\ndid beget those lyes in their heart, and so be tormented by fire and\nbrimstone, with him, and that for ever and ever, for their lyes?\n\nAtten. Can you not give one some example of Gods Judgements upon lyers,\nthat one may tell them to lyers when one hears them lye, if perhaps\nthey may by the hearing thereof, be made afraid, and ashamed to lye.\n\nWise. Examples! why, {23c} Saphira and his wife are examples enough\nto put a stop, one would think, to a spirit addicted thereto, for\nthey both were stricken down dead for telling a lye, and that by God\nhimself, in the midst of a company of people. But if Gods threatning of\nLiers with Hell-fire, and with the loss of the Kingdom of Heaven, will\nnot prevail with them to leave off to lie and make lies, it cannot be\nimagined that a relation of temporal Judgements that have swept liers\nout of the World heretofore, should do it. Now, as I said, this Lying\nwas one of the first sins that Mr. Badman was addicted to, and he could\nmake them and tell them fearfully.\n\nAtten. I am sorry to hear this of him, and so much the more because, as\nI fear, this sin did not reign in him {24a} alone; for usually one that\nis accustomed to lying, is also accustomed to other evils besides, and\nif it were not so also with Mr. Badman, it would be indeed a wonder.\n\nWise. You say true, the lier is a Captive slave of more than the spirit\nof lying: and therefore this Mr. Badman, as he was a lier from a Child,\nso he was also much given to {24b} pilfer and steal, so that what he\ncould, as we say, handsomly lay his hands on, that was counted his own,\nwhether they were the things of his fellow Children; or if he could lay\nhold of any thing at a Neighbours house, he would take it away; you\nmust understand me of Trifles; for being let but a Child he attempted\nno great matter, especially at first. But yet as he grew up in strength\nand ripeness of wit, so he attempted to pilfer and steal things still\nof more value than at first. He took at last great pleasure in robbing\nof Gardens and Orchards; and as he grew up, to steal Pullen from the\nNeighbourhood: Yea, what was his {24c} Fathers, could not escape his\nfingers, all was Fish that came to his Net, so hardened, at last, was\nhe in this mischief also.\n\nAtten. You make me wonder more and more. What, play the Thief too!\nWhat play the Thief so soon! He could not but know, though he was but\na Child, that what he took from others, was none of his own. Besides,\nif his Father was a good man, as you say, it could not be, but he must\nalso hear from him, that to steal was to transgress the Law of God, and\nso to run the hazard of eternal Damnation.\n\nWise. His Father was not wanting to use the means to reclaim him, often\nurging, as I have been told, that saying in the Law of Moses, {24d}\nThou shalt not steal: And also that, This is the Curse that goeth forth\nover the face of the whole earth, for every one that stealeth shall be\ncut off, &c. {25a} The light of Nature also, though he was little, must\nneeds shew him that what he took from others, was not his own, and that\nhe would not willingly have been served so himself. But all was to no\npurpose, let Father and Conscience say what they would to him, he would\ngo on, he was resolved to go on in his wickedness.\n\nAtten. But his Father would, as you intimate, sometimes rebuke him for\nhis wickedness; pray how would he carry it then?\n\nWise. How! why, like to a Thief that is found. He would stand {25b}\ngloating, and hanging down his head in a sullen, pouching manner, (a\nbody might read, as we use to say, the picture of Ill-luck in his\nface,) and when his Father did demand his answer to such questions\nconcerning his Villany, he would grumble and mutter at him, and that\nshould be all he could get.\n\nAtten. But you said that he would also rob his Father, methinks that\nwas an unnatural thing.\n\nWise. Natural or unnatural, all is one to a Thief. Beside, you\nmust think that he had likewise Companions to whom he was, for the\nwickedness that he saw in them, more {25c} firmly knit, than either to\nFather or Mother. Yea, and what had he cared if Father and Mother had\ndied for grief for him. Their death would have been, as he would have\ncounted, great release and liberty to him: For the truth is, they and\ntheir counsel was his Bondage; yea, and if I forget not, I have heard\nsome say, that when he was, at times, among his Companions, he would\ngreatly {25d} rejoyce to think that his Parents were old, and could not\nlive long, and then, quoth he, I shall be mine own man, to do what I\nlist without their controul.\n\nAtten. Then it seems he counted that robbing of his Parents was no\ncrime.\n\nWise. None at all, and therefore he fell directly under that\nSentence, Whoso robbeth his Father or his Mother, and saith it is no\ntransgression, the same is the companion of a destroyer. And for that\nhe set so light by them as to their Persons and Counsels, \u2019twas a sign\nthat at present he was of a very abominable spirit, {26a} and that some\nJudgement waited to take hold of him in time to come.\n\nAtten. But can you imagin what it was, I mean, in his conceit (for I\nspeak not now of the suggestions of Satan, by which doubtless he was\nput on to do these things,) I say what it should be in his conceit,\nthat should make him think that this his manner of pilfering and\nstealing was no great matter.\n\nWise. It was, for that, the things that he stole, were small; to rob\nOrchards, and Gardens, and to steal Pullen, and the like, these he\ncounted {26b} Tricks of Youth, nor would he be beat out of it by all\nthat his Friends could say. They would tell him that he must not covet,\nor desire, (and yet to desire, is less than to take) even any thing,\nthe least thing that was his Neighbours, and that if he did, it would\nbe a transgression of the Law; but all was one to him: what through\nthe wicked Talk of his Companions, and the delusion of his own corrupt\nheart, he would go on in his pilfering course, and where he thought\nhimself secure, would talk of, and laugh at it when he had done.\n\n[Picture: Take note symbol] Atten. Well, I heard a man once, when he\nwas upon the Ladder with the Rope about his Neck, confess (when ready\nto be turned off by the Hangman) that that which had brought him to\nthat end, was his accustoming of himself, when young, to pilfer and\nsteal small things. To my best remembrance he told us, that he began\nthe trade of a Thief by stealing Pins and Points, and therefore did\nforewarn all the Youth, that then were gathered together to see him\ndie, to take heed of beginning, though but with little sins, because by\ntampering at first with little ones, way is made for the commission of\nbigger.\n\nWise. Since you are entred upon Storyes, I also will tell you one, the\nwhich, {26d} though I heard it not with mine own Ears, yet my Author I\ndare believe: {26e} It is concerning one old Tod, that was hanged about\nTwenty years agoe, or more, at Hartford, for being a Thief. The Story\nis this:\n\n[Picture: Take note symbol] At a Summer Assizes holden at Hartfor[d],\nwhile the Judge was sitting upon the Bench, comes this old Tod into\nthe Court, cloathed in a green Suit, with his Leathern Girdle in his\nhand, his Bosom open, and all on a dung sweat, as if he had run for\nhis Life; and being come in, he spake aloud as follows: {27} My Lord,\nsaid he, Here is the veryest Rogue that breaths upon the face of the\nearth. I have been a Thief from a Child: When I was but a little one, I\ngave my self to rob Orchards, and to do other such like wicked things,\nand I have continued a Thief ever since. My Lord, there has not been a\nRobbery committed thus many years within so many miles if this place,\nbut I have either been at it, or privy to it.\n\nThe Judge thought the fellow was mad, but after some conference with\nsome of the Justices, they agreed to Indict him; and so they did of\nseveral felonious Actions; to all which he heartily confessed Guilty,\nand so was hanged with his Wife at the same time.\n\nAtten. This is a remarkable Story indeed, and you think it is a true\none.\n\nWise. It is not only remarkable, but pat to our purpose. This Thief,\nlike Mr. Badman, began his Trade betimes; he began too where Mr. Badman\nbegan, even at robbing of Orchards, and other such things, which\nbrought him, as you may perceive, from sin to sin, till at last it\nbrought him to the publick shame of sin, which is the Gallows.\n\nAs for the truth of this Story, the Relator told me that he was at the\nsame time himself in the Court, and stood within less than two yards of\nold Tod, when he heard him aloud to utter the words.\n\nAtten. These two sins of lying and stealing were a bad sign of an evil\nend.\n\nWise. So they were, and yet Mr. Badman came not to his end like old\nTod; Though I fear, to as bad, nay, worse than was that death of the\nGallows, though less discerned by spectators; but more of that by and\nby. But you talk of these two sins as if these were all that Mr. Badman\nwas addicted to in his Youth: Alas, alas, he swarmed with sins, even as\na Begger does with Vermin, and that when he was but a Boy.\n\nAtten. Why what other sins was he addicted to, I mean while he was but\na Child?\n\nWise. You need not ask, to what other sins was he, but to what other\nsins was he not addicted, that is, of such as suited with his Age: for\na man may safely say, that nothing that was vile came amiss to him; if\nhe was but capable to do it. Indeed some sins there be that Childhood\nknows not how to be tampering with; but I speak of sins that he was\ncapable of committing, of which I will nominate two or three more. And,\n\nFirst, He could not endure the {28a} Lords Day, because of the Holiness\nthat did attend it; the beginning of that Day was to him as if he was\ngoing to Prison, (except he could get out from his Father and Mother,\nand lurk in by-holes among his Companions, untill holy Duties were\nover.) Reading the Scriptures, hearing Sermons, godly Conference,\nrepeating of Sermons, and Prayer, were things that he could not away\nwith; and therefore if his Father on such days, (as often he did,\nthough sometimes notwithstanding his diligence, he would be sure to\ngive him the slip) did keep him strictly to the observation of the day,\nhe would plainly shew by all carriages that he was highly discontent\ntherewith: he would sleep at Duties, would talk vainly with his\nBrothers, and as it were, think every godly opportunity seven times as\nlong as it was, gruding till it was over.\n\nAtten. This his abhorring of that day, was not, I think, for the sake\nof the day itself: for as it is a day, it is nothing else but as other\ndays of the Week: But I suppose that the {28b} reason of his loathing\nof it, was, for that God hath put sanctity and holiness upon it; also\nbecause it is the day above all the days of the week that ought to be\nspent in holy Devotion, in remembrance of our Lords Resurrection from\nthe dead.\n\nWise. Yes, \u2019twas therefore, that he was such an enemy to it, even\nbecause more restraint was laid upon him on that day, from his own\nways, than were possible should be laid upon him on all others.\n\nAtten. Doth not God by instituting of a day unto holy Duties, make\ngreat proof how the hearts and inclinations of poor people do stand to\nHoliness of heart, and a Conversation in [h]oly duties?\n\nWise. {29a} Yes doubtless; and a man shall shew his Heart and his Life\nwhat they are, more by one Lords-day, than by all the days of the week\nbesides: And the reason is, because on the Lords-day there is a special\nrestraint laid upon men as to Thoughts and Life, more than upon other\ndays of the week besides. Also, men are enjoyned on that day to a\nstricter performance of holy Duties, and restraint of worldly business,\nthan upon other days they are; wherefore, if their hearts incline not\nnaturally to good, now they will shew it, now they will appear what\nthey are. The Lords Day is a kind of an Emblem of the heavenly Sabbath\nabove, and it makes manifest how the heart stands to the perpetuity of\nHoliness, more than to be found in a transient Duty, does.\n\nOn other days a man may be in and out of holy Duties, and all in a\nquarter of an hour; but now, the Lords Day is, as it were, a day that\nenjoyns to one perpetual Duty of Holiness: Remember that thou keep\nholy the Sabbath day, {29b} (which by Christ is not abrogated, but\nchanged, into the First of the week,) not as it was given in particular\nto the Jews, but as it was sanctified by him from the Beginning of\nthe world; and therefore is a greater proof of the frame and temper\nof a mans heart, and does more make manifest to what he is inclined,\nthan doth his other performance of Duties: Therefore God puts great\ndifference between them that truly call (and walk in) this day as holy,\nand count it Honourable, {29c} upon the account that now they have\nan opportunity to shew how they delight to honour him; {29d} in that\nthey have, not only an Hour, but a whole Day to shew it in: I say, he\nputs great difference between these, and that other sort that say,\nWhen will the Sabbath be gone, that we may be at our worldly business.\n{29e} The first he calleth a Blessed man, but brandeth the other for\nan unsanctified worldling. And indeed, to delight ourselves in Gods\nservice upon his Holy days, gives a better proof of a sanctified\nNature, than to grudge at the coming, and to be weary of the holy\nduties of such dayes, as Mr. Badman did.\n\nAtten. There may be something in what you say, for he that cannot abide\nto keep one day holy to God, to be sure he hath given a sufficient\nproof that he is an unsanctified man; and as such, what should he do\nin Heaven? that being the place where a perpetual Sabath is to be kept\nto God; {30a} I say, to be kept for ever and ever. And for ought I\nknow, one reason why one day in seven, hath been by our Lord set apart\nunto holy Duties for men, may be to give them conviction that there\nis enmity in the hearts of sinners to the God of Heaven, for he that\nhateth Holiness, hateth God himself. They pretend to love God, and\nyet love not a holy day, and yet love not to spend that day in one\ncontinued act of holiness to the Lord: They had as good say nothing as\nto call him Lord, Lord, and yet not doe the things that he says. And\nthis Mr. Badman was such an one: he could not abide this day, nor any\nof the Duties of it. Indeed, when he could get from his Friends, and\nso {30b} spend it in all manner of idleness and profaneness, then he\nwould be pleased well enough: but what was this but a turning the day\ninto night, or other than taking an opportunity at Gods forbidding,\nto follow our Callings, to solace and satisfie our lusts and delights\nof the flesh. I take the liberty to speak thus of Mr. Badman, upon a\nconfidence of what you, Sir, have said of him, is true.\n\nWise. You needed not to have made that Apology for your censuring of\nMr. Badman, for all that knew him, will confirm what you said of him\nto be true. He could not abide either that day, or any thing else that\nhad the stamp or image of God upon it. Sin, sin, and to do the thing\nthat was naught, was that which he delighted in, and that from a little\nChild.\n\nAtten. I must say again, I am sorry to hear it, and that for his own\nsake, and also for the sake of his Relations, who must needs be broken\nto pieces with such doings as these: For, for these things sake comes\nthe wrath of God upon the Children of disobedience: {30c} and doubtless\nhe must be gone to Hell, if he died without Repentance; and to beget a\nChild for Hell, is sad for Parents to think on.\n\nWise. Of his Dying, as I told you, I will give you a Relation anon,\nbut now we are upon his Life, and upon the Manner of his Life in his\nChildhood, even of the sins that attended him then, some of which I\nhave mentioned already; and indeed I have mentioned but some, for yet\nthere are more to follow, and those not at all inferiour to what you\nhave already heard.\n\nAtten. Pray what were they?\n\nWise. Why he was greatly given, and that while a Lad, to grievous\n{31a} Swearing and Cursing: yea, he then made no more of Swearing and\nCursing, than I do of telling my fingers. Yea, he would do it without\nprovocation thereto. He counted it a glory to Swear and Curse, and it\nwas as natural to him, as to eat and drink and sleep.\n\nAtten. Oh! what a young Villain was this! here is, as the Apostle says,\na yielding of Members as instruments of unrighteousness unto sin, {31b}\nindeed! This is proceeding from evil to evil with a witness; This\nargueth that he was a black-mouthed young Wretch indeed.\n\nWise. He was so; and yet, as I told you, he counted, above all, this\nkind of sinning, to be {31c} a Badge of his Honour: He reckoned himself\na mans Fellow when he had learnt to Swear and Curse boldly.\n\nAtten. I am perswaded that many do think, as you have said, that to\nSwear, is a thing that does bravely become them, and that it is the\nbest way for a man, when he would put authority, or terrour into his\nwords, to stuff them full of the sin of Swearing.\n\nWise. You say right, else, as I am perswaded, men would not so usually\nbelch out their blasphemous Oaths, as they do: they take a pride in it;\nthey think that to swear is Gentleman-like; and having once accustomed\nthemselves unto it, they hardly leave it all the days of their lives.\n\nAtten. Well, but now we are upon it, pray shew me {31d} the difference\nbetween Swearing and Cursing; for there is a difference, is there not?\n\nWise. Yes: There is a difference between Swearing and Cursing,\nSwearing, vain swearing, such as young Badman accustomed himself unto.\nNow vain and sinful swearing, {31e} Is a light and wicked calling of\nGod, &c. to witness to our vain and foolish attesting of things, and\nthose things are of two sorts.\n\n1. Things that we swear, are, or shall be done.\n\n2. Things so sworn to, true or false.\n\n1. Things that we swear, are, or shall be done. Thou swearest thou\nhast done such a thing, that such a thing is so, or shall be so; for\nit is no matter which of these it is that men swear about, if it be\ndone lightly and wickedly, and groundlesly, it is vain, because it is\na sin against the Third Commandement, which says, Thou shalt not take\nthe Name of the Lord thy God in vain. {32a} For this is a vain using\nof that Holy and Sacred Name, and so a sin for which, without sound\nRepentance, there is not, nor can be rightly expected, forgiveness.\n\nAtten. Then it seems, though as to the matter of fact, a man swears\ntruely, yet if he sweareth lightly and groundlesly, his Oath is evil,\nand he by it, under sin.\n\nWise. Yes; a man may say, {32b} The Lord liveth, and that is true, and\nyet in so saying, swear falsly; because he sweareth vainly, needlesly,\nand without a ground. To swear groundedly and necessarily, (which then\na man does, when he swears as being called thereto of God,) that is\ntolerated of the Word: but this was none of Mr. Badmans swearing, and\ntherefore that which now we are not concerned about.\n\nAtten. I perceive, by the Prophet, that a man may sin in swearing\nto a Truth: They therefore must needs most horribly sin, that swear\nto confirm their Jests and Lies; and as they think, the better to\nbeautifie their foolish talking.\n\nWise. They sin with an high hand; for they presume to imagine, {32c}\nthat God is as wicked as themselves, to wit, that he is an Avoucher\nof Lies to be true. For, as I said before, to swear, is to call God\nto witness; and to swear to a Lie, is to call God himself, to witness\nthat that Lie is true. This therefore must needs offend; for it puts\nthe highest affront upon the Holiness and Righteousness of God,\ntherefore his wrath must sweep them away. This kind of Swearing is put\nin with lying, and killing, and stealing, and committing Adultery; and\ntherefore must not go unpunished: {32d} For if God will not hold him\nguiltless that taketh his Name in vain, which a man may doe when he\nswears to a truth, (as I have shewed before,) how can it be imagined,\nthat he should hold such guiltless, who, by Swearing, will appeal to\nGod, if Lies be not true, or that swear out of their frantick and\nBedlam madness. It would grieve and provoke a sober man to wrath, if\none should swear to a notorious lye, and avouch that that man would\nattest it for a truth; and yet thus do men deal with the holy God: They\ntell their Jestings, Tales and Lies, and then swear by God that they\nare true. Now this kind of Swearing was as common with young Badman, as\nit was to eat when he was an hungred, or to go to bed when it was night.\n\nAtten. I have often mused in my mind, what it should be that should\nmake men so common in the use of the sin of Swearing, since those that\nbe wise, will believe them never the sooner for that.\n\nWise. It cannot be any thing that is good, you may be sure; because the\nthing it self is abominable: {33a} 1. Therefore it must be from the\npromptings of the spirit of the Devil within them. 2. Also it flows\nsometimes from hellish Rage, when the tongue hath set on fire of Hell\neven the whole course of nature. {33b} 3. But commonly Swearing flows\nfrom that daring Boldness that biddeth defiance to the Law that forbids\nit. 4. Swearers think also that by their belching of their blasphemous\nOaths out of their black and polluted mouths, they shew themselves the\nmore valiant men: 5. And imagine also, that by these outrageous kind\nof villianies, they shall conquer those that at such a time they have\nto do with, and make them believe their lyes to be true. 6. They also\nswear frequently to get Gain thereby, and when they meet with fools,\nthey overcome them this way. But if I might give advice in this matter,\nno Buyer should lay out one farthing with him that is a common Swearer\nin his Calling; especially with such an Oath-master that endeavoureth\nto swear away his commodity to another, and that would swear his\nChapmans money into his own pocket.\n\nAtten. All these causes of Swearing, so far as I can perceive, flow\nfrom the same Root as doe the Oaths themselves, even from a hardened\nand desperate heart. But pray shew me now how wicked cursing is to be\ndistinguished from this kind of swearing.\n\nWise. {34a} Swearing, as I said, hath immediately to do with the Name\nof God, and it calls upon him to be witness to the truth of what is\nsaid: That is, if they that swear, swear by him. Some indeed swear by\nIdols, as by the Mass, by our Lady, by Saints, Beasts, Birds, and other\ncreatures; but the usual way of our profane ones in England, is to\nswear by God, Christ, Faith, and the like: But however, or by whatever\nthey swear, Cursing is distinguished from Swearing thus.\n\nTo {34b} Curse, to Curse profanely, it is to sentence another or our\nself, for, or to evil: or to wish that some evil might happen to the\nperson or thing under the Curse, unjustly.\n\nIt is to sentence for, or to evil, (that is, without a cause): Thus\nShimei cursed David: He sentenced him for and to evil unjustly, when\nhe said to him, Come out, come out thou bloody man, and thou man of\nBelial. The Lord hath returned upon thee all the blood of the house of\nSaul, in whose stead thou hast reigned, and the Lord hath delivered the\nkingdom into the hand of Absalom thy son: and behold thou art taken in\nthy mischief, because thou art a bloody man. {34c}\n\nThis David calls a grievous Curse. And behold, saith he to Solomon his\nSon, thou hast with thee Shimei a Benjamite, which cursed me with a\ngrievous curse in the day when I went to Mahanaim. {34d}\n\nBut what was this Curse? Why, First, It was a wrong sentence past upon\nDavid; Shimei called him Bloody man, man of Belial, when he was not.\nSecondly, He sentenced him to the evil that at present was upon him,\nfor being a bloody man, (that is, against the house of Saul,) when that\npresent evil overtook David, for quite another thing.\n\nAnd we may thus apply it to the {34e} profane ones of our times who in\ntheir rage and envy, have little else in their mouths but a sentence\nagainst their Neighbour for, and to evil unjustly. How common is it\nwith many, when they are but a little offended with one, to cry, Hang\nhim, Damn him, Rogue! This is both a sentencing of him for, and to\nevil, and is in it self a grievous Curse.\n\n2. The other kind of Cursing, is to wish that some evil might happen\nto, and overtake this or that person or thing: And this kind of\nCursing, Job counted a grievous sin. I have not suffered (says he) my\nmouth to sin, {35a} by wishing a curse to his soul; or consequently, to\nBody or Estate. This then is a wicked cursing, to wish that evil might\neither befall another or our selves: And this kind of cursing young\nBadman accustomed himself unto.\n\n1. He {35b} would wish that evil might befall others; he would wish\ntheir Necks broken, or that their Brains were out, or that the Pox, or\nPlague was upon them, and the like: All which is a devilish kind of\ncursing, and is become one of the common sins of our age.\n\n2. He would also as often wish a Curse to himself, saying, Would I\nmight be hanged, or burned, or that the Devil might fetch me, if it\nbe not so, or the like. We count the {35c} Damme Blades to be great\nSwearers; but when in their hellish fury they say, God-damme me, God\nperish me, or the like, they rather curse than swear; yea, curse\nthemselves, and that with a Wish that Damnation might light upon\nthemselves; which wish and Curse of theirs, in a little time, they will\nsee accomplished upon them, even in Hell-fire, if they repent not of\ntheir sins.\n\nAtten. But did this young Badman accustom himself to such filthy kind\nof language?\n\nWise. I think I may say, that nothing was more frequent in his mouth,\nand that upon the least provocation. Yea he was so versed in such kind\nof language, that neither {35d} Father, nor Mother, nor Brother, nor\nSister, nor Servant, no nor the very Cattel that his Father had, could\nescape these Curses of his. I say, that even the bruit Beasts when he\ndrove them, or rid upon them, if they pleased not his humour, they must\nbe sure to partake of his curse. {35e} He would wish their Necks broke,\ntheir Legs broke, their Guts out, or that the Devil might fetch them,\nor the like: and no marvel, for he that is so hardy to wish damnation,\nor other bad curses to himself, or dearest relations; will not stick to\nwish evil to the silly Beast, in his madness.\n\nAtten. Well, I see still that this Badman was a desperate villain. But\npray, Sir, since you have gone thus far, now shew me whence this evil\nof cursing ariseth, and also what dishonour it bringeth to God; for I\neasily discern that it doth bring damnation to the soul.\n\nWise. This evil of Cursing ariseth, in general, from the desperate\nwickedness of the heart, but particularly from, {36a} {36b} 1. Envie,\nwhich is, as I apprehend, the leading sin to Witchcraft. 2. It also\nariseth from Pride which was the sin of the fallen Angels; 3. It\nariseth too from Scorn and contempt of others: 4. But for a man to\ncurse himself, must needs arise from desperate Madness.\n\nThe {36c} dishonour that it bringeth to God, is this. It taketh away\nfrom him his Authority, in whose power it is onely, to Bless and Curse;\nnot to Curse wickedly, as Mr. Badman, but justly, and righteously,\ngiving by his Curse to those that are wicked, the due Reward of their\ndeeds.\n\nBesides, these wicked men, in their wicked cursing of their Neighbour,\n&c. do even Curse God himself in his handy work. Man is Gods Image,\nand to curse wickedly the Image of God, is to curse God himself. {36d}\nTherefore as when men wickedly swear, they rend, and tare Gods Name,\nand make him, as much as in them lies, the avoucher and approver of all\ntheir wickedness; so he that curseth and condemneth in this sort his\nNeighbour, or that wisheth him evil, curseth, condemneth, and wisheth\nevil to the Image of God, and consequently judgeth and condemneth God\nhimself.\n\nSuppose that a man should say with his mouth, I wish that the Kings\nPicture was burned; would not this mans so saying, render him as an\nEnemy to the Person of the King? Even so it is with them that, by\ncursing, wish evil to their neighbour, or to themselves, they contemn\nthe Image, even the Image of God himself.\n\nAtten. But do you think that the men that do thus, do think that they\ndo so vilely, so abominably?\n\nWise. The question is not what men do believe concerning their sin, but\nwhat Gods Word says of it: If Gods Word says that Swearing and Cursing\nare sins, though men should count them for Vertues, their reward will\nbe a reward for sin, to wit, the damnation of the soul.\n\nTo {37a} curse another, and to swear vainly and falsly, are sins\nagainst the Light of Nature.\n\n1. To Curse is so, because, whoso curseth another, knows, that at the\nsame time he would not be so served himself.\n\n2. To Swear also, is a sin against the same Law: for Nature will tell\nme, that I should not lie, and therefore much less Swear to confirm it.\nYea, the Heathens have looked upon Swearing to be a solemn Ordinance of\nGod, and therefore not to be lightly or vainly used by men, though to\nconfirm a matter of truth. {37b}\n\nAtten. But I wonder, since Curseing and Swearing are such evils in the\neyes of God, that he doth not make some Examples to others, for their\ncommitting such wickedness.\n\n[Picture: Take note symbol] Wise. Alas! so he has, a thousand times\ntwice told, as may be easily gathered by any observing people in every\nAge and Countrey. I could present you with several my self; but waving\nthe abundance that might be mentioned, I will here present you with\n{37c} two; One was that dreadful Judgment of God upon one N. P. at\nWimbleton in Surrey; who, after a horrible fit of Swearing at, and\nCursing of some persons that did not please him, suddenly fell sick,\nand in little time died raving, cursing and swearing.\n\nBut above all take that dreadful Story of Dorothy Mately an Inhabitant\nof As[h]over in the County of Darby.\n\n[Picture: Take note symbol] This Dorothy Mately, saith the Relator,\nwas noted by the people of the Town to be a great Swearer, and Curser,\nand Lier, and Thief; (just like Mr. Badman.) And the labour that she\ndid usually follow, was to wash the Rubbish that came forth of the\nLead Mines, and there to get sparks of Lead-Ore; and her usual way of\nasserting of things, was with these kind of Imprecations: I would I\nmight sink into the earth if it be not so, or I would God would make\nthe earth open and swallow me up. Now upon the 23. of March, 1660.\nthis Dorothy was washing of Ore upon the top of a steep Hill, about a\nquarter of a mile from Ashover, and was there taxed by a Lad for taking\nof two single Pence out of his Pocket, (for he had laid his Breeches\nby, and was at work in his Drawers;) but she violently denyed it,\nwishing, That the ground might swallow her up if she had them: She also\nused the same wicked words on several other occasions that day.\n\nNow one George Hodgkinson of Ashover, a man of good report there, came\naccidentally by where this Dorothy was, and stood still a while to talk\nwith her, as she was washing her Ore; there stood also a little Child\nby her Tub-side, and another a distance from her, calling aloud to her\nto come away; wherefore the said George took the Girle by the hand to\nlead her away to her that called her: But behold, they had not gone\nabove ten yards from Dorothy, but they heard her crying out for help;\nso looking back, he saw the Woman, and her Tub, and Sive, twirling\nround, and sinking into the ground. Then said the man, Pray to God to\npardon thy sin, for thou art never like to be seen alive any longer. So\nshe and her Tub twirled round, and round, till they sunk about three\nyards into the Earth, and then for a while staid. Then she called for\nhelp again, thinking, as she said, that she should stay there. Now the\nman though greatly amazed, did begin to think which way to help her,\nbut immediately a great stone which appeared in the Earth, fell upon\nher head, and brake her Skull, and then the Earth fell in upon her and\ncovered her. She was afterwards digged up, and found about four yards\nwithin ground, with the Boys two single Pence in her pocket, but her\nTub and Sive could not be found.\n\n[Picture: Take note symbol] Atten. You bring to my mind a sad story,\nthe which I will relate unto you. The thing is this; About a bow-shoot\nfrom where I once dwelt, there was a blind Ale-house, and the man that\nkept it had a Son whose name was Edward. This Edward was, as it were,\nan half-fool, both in his words, and manner of behaviour. To this blind\nAle-house certain jovial companions would once or twice a week come,\nand this Ned, (for so they called him) his Father would entertain his\nguests withall; to wit, by calling for him to make them sport by his\nfoolish words and gestures. So when these boon blades came to this mans\nhouse, the Father would call for Ned: Ned therefore would come forth;\nand the villain was devilishly addicted to cursing, yea to cursing his\nFather and Mother, and any one else that did cross him. And because\n(though he was an half-fool) he saw that his practice was pleasing, he\nwould do it with the more audaciousness.\n\nWell, when these brave fellows did come at their times to this\nTippling-house (as they call it) to fuddle and make merry, then must\nNed be called out; and because his Father was best acquainted with\nNed, and best knew how to provoke him, therefore He would usually ask\nhim such questions, or command him such business, as would be sure to\nprovoke him indeed. Then would he (after his foolish manner) Curse his\nFather most bitterly; at which the old man would laugh, (and so would\nthe rest of the guests, as at that which pleased them best) still\ncontinuing to ask, that Ned still might be provoked to curse, that they\nmight still be provoked to laugh. This was the mirth with which the old\nman did use to entertain his guests.\n\nThe curses wherewith this Ned did use to curse his father, and at which\nthe old man would laugh, were these, and such like: The Devil take you;\nThe Devil fetch you: He would also wish him Plagues and Destructions\nmany. Well, so it came to pass, through the righteous Judgement of\nGod, that Neds Wishes and Curses were in a little time fuelled upon\nhis Father; for not many months passed between them after this manner,\nbut the Devil did indeed take him, possess him, and also in few days\ncarried him out of this world by death; I say, Satan did take him and\npossess him: I mean, so it was judged by those that knew him, and had\nto do with him in that his lamentable condition. He could feel him like\na live thing goe up and down in his body, but when tormenting time was\ncome (as he had often tormenting fits) then he would lye like an hard\nbump in the soft place of his chest, (I mean, I saw it so,) and so\nwould rent and tare him, and make him roar till he died away.\n\nI told you before, that I was an ear and eye witness of what I here\nsay; and so I was. I have heard Ned in his Roguery, cursing his Father,\nand his Father laughing thereat most heartily; still provoking of Ned\nto curse, that his mirth might be encreased. I saw his Father also,\nwhen he was possessed, I saw him in one of his fits, and saw his flesh\n(as \u2019twas thought) by the Devil, gathered up on an heap, about the\nbigness of half in Egge; to the unutterable torture and afflict[i]on\nof the old man. There was also one Freeman, (who was more than an\nordinary Doctor) sent for, to cast out this Devil; and I was there\nwhen he attempted to do it. The manner whereof was this. They had the\npossessed into an out-room, and laid him on his belly upon a Form,\nwith his head hanging over the Forms end; then they bound him down\nthereto: which done, they set a pan of Coals under his mouth, and put\nsomething therein which made a great smoak; by this means (as \u2019twas\nsaid) to fetch out the Devil. There therefore they kept the man till\nhe was almost smothered in the smoak, but no Devil came out of him; at\nwhich Freeman was somewhat abashed, the man greatly afflicted, and I\nmade to go away wondering and fearing. In a little time therefore that\nwhich possessed the man, carried him out of the World, according to the\ncursed Wishes of his Son. And this was the end of this hellish mirth.\n\nWise. These were all sad Judgements.\n\nAtten. These were dreadful Judgments indeed.\n\nWise. Ai, and they look like the Threatning of that Text, (though\nchiefly it concerned Judas,) As he loved cursing, so let it come unto\nhim; as he delighted not in blessing, so let it be far from him. As he\ncloathed himself with cursing as with a garment, so let it come into\nhis bowels like water, and as oyl into his bones. {40a}\n\nAtten. It is a fearful thing for Youth to be trained up in a way of\nCursing and Swearing.\n\nWise. Trained up in them! that I cannot say Mr. Badman was, for his\nFather hath oft-times in my hearing, bewailed the badness of his\nChildren, and of this naughty Boy in particular. I believe that the\nwickedness of his Children made him (in the thoughts of it) goe many a\nNight with heavy heart to bed, and with as heavy an one to rise in the\nMorning. But all was one to his graceless Son, neither wholsom counsel,\nnor fatherly sorrow, would make him mend his Manners.\n\nThere {40b} are some indeed that do train up their Children to swear,\ncurse, lye and steal, and great is the misery of such poor Children\nwhose hard hap it is to be ushered into the world by, and to be under\nthe tuition too of such ungodly Parents. It had been better for such\nParents, had they not begat them, and better for such Children had they\nnot been born. O! methinks for a Father or a Mother to train up a Child\nin that very way that leadeth to Hell and Damnation, what thing so\nhorrible! But Mr. Badman was not by his Parents so brought up.\n\nAtten. But methinks, since this Young Badman would not be ruled at\nhome, his Father should have tryed what good could have been done of\nhim abroad, by putting him out to some man of his acquaintance, that\nhe knew to be able to command him, and to keep him pretty hard to some\nemploy: So should he, at least, have been prevented of time to do those\nwickednesses that could not be done without time to do them in.\n\nWise. Alas, his Father did so, {41a} he put him out betimes to one of\nhis own Acquaintance, and entreated him of all love, that he would take\ncare of Son, and keep him from extravagant wayes. His Trade also was\nhonest and commodious; he had besides a full Employ therein, so that\nthis young Badman had no vacant seasons nor idle hours yielded him by\nhis Calling, therein to take opportunities to do Badly: but all was one\nto him, as he had begun to be vile in his Fathers house, even so he\ncontinued to be when he was in the house of his Master.\n\nAtten. I have known some Children, who though they have been very Bad\nat home, yet have altered much when they have been put out abroad;\nespecially when they have fallen into a Family, where the Governours\nthereof have made conscience of maintaining of the Worship and Service\nof God therein; but perhaps that might be wanting in Mr. Badmans\nMasters house.\n\nWise. Indeed some Children do greatly mend, when put under other mens\nRoofs; but, as I said, this naughty boy did not so; nor did his badness\ncontinue, because he wanted a Master that both could and did correct\nit: For his {41b} Master was a very good man, a very devout person; one\nthat frequented the best Soul-means, that set up the Worship of God in\nhis Family, and also that walked himself thereafter. He was also a man\nvery meek and merciful, one that did never overdrive young Badman in\nbusiness, nor that kept him at it at unseasonable hours.\n\nAtten. Say you so! This is rare: I for my part can see but few that can\nparallel, in these things, with Mr. Badmans Master.\n\nWise. Nor I neither, (yet Mr. Badman had such an one;) for, for the\nmost past, {42a} Masters are now a days such as mind nothing but their\nworldly concerns, and if Apprentices do but answer their commands\ntherein, Soul and Religion may go whither they will. Yea, I much fear,\nthat there have been many towardly Lads put out by their parents to\nsuch Masters, that have quite undone them as to the next world.\n\nAtten. The more is the pity. But pray, now you have touched upon this\nsubject, shew me how many wages a Master may be the ruin of his poor\nApprentice.\n\nWise. Nay, I cannot tell you of all the wayes, yet some of them I will\nmention.\n\nSuppose then that a towardly Lad be put to be an Apprentice with one\nthat is reputed to be a Godly man, yet that Lad may be ruined many\nwayes; that is, if his Master be not circumspect in all things that\nrespect both God and man, and that before his Apprentice.\n\n1. If {42b} he be not moderate in the use of his Apprentice; if he\ndrives him beyond his strength; if he holds him to work at unseasonable\nhours; if he will not allow him convenient time to read the Word, to\nPray, &c. This is the way to destroy him; that is, in those tender\nbegin[n]ings of good thoughts, and good beginnings about spiritual\nthings.\n\n2. If he suffers his house to be scattered with profane and wicked\nBooks, such as stir up to lust, to wantonness, such as teach idle,\nwanton, lascivious discourse, and such as has a tendency to provoke\nto profane drollery and Jesting; and lastly, such as tend to corrupt,\nand pervert the Doctrine of Faith and Holiness. All these things will\neat as doth a canker, and will quickly spoil, in Youth, &c. those good\nbeginnings that may be putting forth themselves in them.\n\n3. If there be a mixture of Servants, that is, if some very bad be in\nthe same place, that\u2019s a way also to undo such tender Lads; for they\nthat are bad and sordid Servants, will be often (and they have an\nopportunity too, to be) distilling and fomenting of their profane and\nwicked words and tricks before them, and these will easily stick in the\nflesh and minds of Youth, to the corrupting of them.\n\n4. If the Master have one Guise for abroad, and another for home;\nthat is, if his Religion hangs by in his house as his Cloak does,\nand he be seldom in it, except he be abroad; this, young beginners\nwill take notice of, and stumble at. We say, Hedges have eyes, and\nlittle Pitchers have ears; and indeed, {43a} Children make a greater\ninspection into the Lives of Fathers, Masters, &c. than oft-times they\nare aware of: And therefore should Masters be carefull, else they may\nsoon destroy good beginnings in their Servants.\n\n5. If the Master be unconscionable in his Dealing, and trades with\nlying words; or if bad Commodities be avouched to be good, or if he\nseeks after unreasonable gain, or the like; his servant sees it, and it\nis enough to undo him. Elies Sons being bad before the congregation,\nmade Men despise the sacrifices of the Lord. {43b}\n\nBut these things by the by, only they may serve for a hint to Masters\nto take heed that they take not Apprentices to destroy their Souls.\nBut young Badman had none of these hinderances; {43c} His father took\ncare, and provided well for him, as to this: He had a good Master, he\nwanted not good Books, nor good Instruction, nor good Sermons, nor good\nExamples, no nor good fellow-Servants neither: but all would not doe.\n\nAtten. \u2019Tis a wonder, that in such a Family, amidst so many spiritual\nhelps, nothing should take hold of his heart! What! not good Books,\nnor good Instructions, nor good Sermons, nor good Examples, nor good\nfellow-Servants, nor nothing do him good!\n\nWise. You talk, he minded none of these things; nay, all these were\n{43d} abominable to him.\n\n1. For good Books, they might lie in his Masters house till they rotted\nfor him, he would not regard to look into them; but, contrary-wise,\nwould get all the bad and abominable Books that he could, as beastly\nRomances, and books full of Ribbauldry, even such as immediately tended\nto set all fleshly lusts on fire. True, he durst not be known to have\nany of these, to his Master; therefore would he never let them be seen\nby him, but would keep them in close places, and peruse them at such\ntimes, as yielded him fit opportunities thereto.\n\n2. For good Instruction, he liked that, much as he liked good books;\nhis care was to hear but little thereof, and to forget what he heard\nas soon as \u2019twas spoken. Yea, I have heard some that knew him then,\nsay, that one might evidently discern by the shew of his countenance\nand gestures, that good counsel was to him like {44a} little-ease, even\na continual torment to him; nor did he ever count himself at liberty,\nbut when farthest off of wholsom words. He would hate them that rebuked\nhim, and count them his deadly enemies.\n\n3. For good Example; which was frequently set him by his Master, both\nin Religious and Civil matters; these, young Badman would laugh at, and\nwould also make a byword of them, when he came in place where he with\nsafety could.\n\n4. His Master indeed would make him go with him to Sermons, and that\nwhere he thought the best Preachers were, but this ungodly young man,\nwhat shall I say, was (I think) a Master of Art in all mischief; he\nhad these wicked ways to hinder himself of hearing, let the Preacher\nthunder never so loud.\n\n1. His {44b} way was, when come into the place of hearing, to sit down\nin some corner, and then to fall fast asleep.\n\n2. Or else to fix his adulterous eyes upon some beautifull Object that\nwas in the place, and so all Sermon-while, therewith be feeding of his\nfleshly lusts.\n\n3. Or, if he could get near to some that he had observed would fit his\nhumour, he would be whispering, gigling, and playing with them, till\nsuch time as Sermon was done.\n\nAtten. Why! he was grown to a prodigious height of wickedness.\n\nWise. He was so, and that which aggravates all, was, this was his\npractice as soon as he was come to his Master, he was as ready at all\nthese things, as if he had, before he came to his Master, served an\nApprentiship to learn them.\n\nAtten. There could not but be added (as you relate them) Rebellion to\nhis sin. Methinks it is as if he had said, I will not hear, I will not\nregard, I will not mind good, I will not mend, I will not turn, I will\nnot be converted.\n\n[Picture: Take note symbol] Wise. You say true, and I know not to whom\nmore fitly to compare him, {45b} than to that man, who when I my self\nrebuked him for his wickedness, in this great huff replied; What would\nthe Devil do for company, if it was not for such as I.\n\nAtten. Why did you ever hear any man say so.\n\nWise. Yes, that I did; and this young Badman was as like him, as an\nEgg is like an Egg. Alas! the Scripture makes mention of many that by\ntheir actions speak the same. They say unto God, Depart from us, for we\ndesire not the knowledge of thy ways; Again, They refuse to hearken,\nand pull away their shoulder, and stop their ears; yea, they make their\nhearts hard as an Adamant-stone, lest they should hear the Law, and the\nwords that the Lord of Host[s] hath sent. {45c} What are all these but\nsuch as Badman, and such as the young man but now mentioned? That young\nman was my Play-fellow when I was solacing my self in my sins: I may\nmake mention of him to my shame; but he has a great many fellows.\n\nAtten. Young Badman was like him indeed, and he trod his steps, as if\nhis wickedness had been his very Copy; I mean, as to his desperateness:\nfor had he not been a desperate one, he would never have made you such\na reply, when you was rebuking of him for his sin. But when did you\ngive him such a rebuke?\n\nWise. A while after God had parted him and I, by Calling of me (as I\nhope) by his Grace, still leaving him in his sins; and so far as I\ncould ever gather, as he lived, so he died, even as Mr. Badman did: but\nwe will leave him, and return again to our discourse.\n\nAtten. Ha, poor obstinate sinners! doe they think that God cannot be\neven with them?\n\nWise. I do not know, what they think, but I know that God hath said,\nThat as He cried, and they would not hear, so they shall crie, and\nI will not hear, saith the Lord. {45d} Doubtless there is a time a\ncoming, when Mr. Badman will crie for this.\n\nAtten. But I wonder that he should be so expert in wickedness, so soon!\nalas, he was but a Stripling, I suppose, he was, as yet, not Twenty.\n\nWise. No, nor Eighteen neither: but (as with Ishmael, and with the\nChildren that mocked the Prophet) the seeds of sin did put forth\nthemselves betimes in him. {46a}\n\nAtten. Well, he was as wicked a young man as commonly one shall hear of.\n\nWise. You will say so, when you know all.\n\nAtten. All, I think here is a great All; but if there is more behind,\npray let us hear it.\n\nWise. Why, then I will tell you, that he had not been with his Master\nmuch above a year and a half, but he came {46b} acquainted with three\nyoung Villains (who here shall be nameless,) that taught him to\nadde to his sin, much of like kind; and he as aptly received their\nInstructions. One of them was chiefly given to Uncleanness, another to\nDrunkenness; and the third to Purloining, or stealing from his Master.\n\nAtten. Alas poor Wretch, he was bad enough before, but these, I\nsuppose, made him much worse.\n\nWise. That they made him worse you may be sure of, for they taught him\nto be an Arch, a chief one in all their wayes.\n\nAtten. It was an ill hap that he ever came acqu[a]inted with them.\n\nWise. You must rather word it thus. It {46c} was the Judgement of God\nthat he did; that is, he came acquainted with them, through the anger\nof God. He had a good Master, and before him a good Father: By these\nhe had good counsel given him for Months and Years together; but his\nheart was set upon mischief, he loved wickedness more than to do good,\neven untill his Iniquity came to be hateful; therefore, from the anger\nof God it was, that these companions of his, and he, did at last so\nacquaint together. Sayes Paul, They did not like to retain God in their\nknowledge; {46d} and what follows? wherefore, God gave them over, or\nup to their own hearts lusts. And again, As for such as turn aside\nto their own crooked wayes, the Lord shall lead them forth with the\nworkers of iniquity. {46e} This therefore was Gods hand upon him, that\nhe might be destroyed, be damned; because he received not the love of\nthe Truth that he might be saved. He chose his Delusions and Deluders\nfor him, even the company of base men, of Fools, that he might be\ndestroyed. {46f} {47a}\n\nAtten. I cannot but think indeed, that it is a Great Judgment of God\nfor a man to be given up to the company of vile men; for what are such\nbut the Devils {47b} Decoyes, even those by whom he drawes the simple\ninto the Net? A Whoremaster, a Drunkard, a Thiefe, what are they but\nthe Devils baits, by which he catcheth others?\n\nWise. You say right; but this young Badman was no simple one, if by\nsimple, you mean one uninstructed; for he had often good counsel given\nhim: but if by simple, you mean, him that is a Fool as to the true\nKnowledge of, and Faith in Christ, then he was a simple one indeed: for\nhe chose death, rather than life, and to live in continual opposition\nto God, rather than to be Reconciled unto him; according to that saying\nof the wise man; The fooles hated knowledge, and did not choose the\nFear of the Lord: {47c} and what Judgement more dreadfull can a fool\nbe given up to, than to be delivered into the hands of such men, that\nhave skill to do nothing, but to ripen sin, and hasten its finishing\nunto damnation? And therefore men should be afraid of offending God,\nbecause he can in this manner punish them for their sins. [Picture:\nTake note symbol] I knew a man that once was, as I thought, hopefully\nawakened about his Condition; yea, I knew two that were so awakened;\nbut in time they began to draw back, and to incline again to their\nlusts; wherefore, God gave them up to the company of three or four men,\nthat in less than three years time brought them roundly to the Gallows,\nwhere they were hanged like Dogs, because they refused to live like\nhonest men. {47e}\n\nAtten. But such men do not believe, that thus to be given up of God, is\nin Judgement and anger; they rather take it to be their liberty, and\ndo count it their happiness; they are glad that their Cord is loosed,\nand that the reins are in their neck; they are glad that they may sin\nwithout controul, and that they may choose such company as can make\nthem more expert in an evil way.\n\nWise. Their Judgement is therefore so much the greater, because thereto\nis added blindness of Mind, and hardness of Heart in a wicked way. They\nare turned up to the way of Death, but must not see to what place they\nare going: They must go as the Ox to the slaughter, and as the Fool\nto the Correction of the Stocks, {48a} till a Dart strikes through\ntheir Liver, not knowing that it is for their life. This, I say,\nmakes their Judgement double, they are given up of God, for a while\nto sport themselves with that which will assuredly make them mourn at\nlast, when their flesh and their body is consumed. {48b} These are\nthose that Peter {48c} speaks of, that shall utterly perish in their\nown corruptions; these, I say, who count it pleasure to ryot in the\nday-time, and that sport themselves with their own deceivings, are, as\nnatural bruit beasts, made to be taken and destroyed.\n\nAtten. Well, but I pray now concerning these three Villains that were\nyoung Badmans companions: Tell me more particularly how he carried it\nthen.\n\nWise. How he carried it! why, he did as they. I intimated so much\nbefore, when I said, they made him an arch, a chief one in their ways.\n\nFirst, He became a Frequenter of {48d} Taverns and Tippling-houses, and\nwould stay there untill he was even as drunk as a Beast. And if it was\nso, that he could not get out by day, he would, be sure, get out by\nnight. Yea, he became so common a Drunkard, at last, that he was taken\nnotice of to be a Drunkard even by all.\n\nAtten. This was Swinish, for Drunkenness, is so beastly a sin, a sin\nso much against Nature, that I wonder that any that have but the\nappearance of Men, can give up themselves to so beastly (yea, worse\nthan beastly) a thing.\n\nWise. It is a Swinish vanity indeed. I will tell you another Story.\n{48f} [Picture: Take note symbol] There was a Gentleman that had a\nDrunkard to be his Groom, and coming home one night very much abused\nwith Beer, his Master saw it. Well (quoth his Master within himself,)\nI will let thee alone to night, but to morrow morning I will convince\nthee that thou art worse than a Beast, by the behaviour of my Horse.\nSo when morning was come, he bids his man goe and water his Horse,\nand so he did; but coming up to his Master, he commands him to water\nhim again; so the fellow rid into the water the second time, but his\nmasters horse would now drink no more, so the fellow came up and told\nhis Master. Then said his Master, Thou drunken sot, thou art far worse\nthan my Horse, he will drink but to satisfie nature, but thou wilt\ndrink to the abuse of nature; he will drink but to refresh himself,\nbut thou to thy hurt and dammage; He will drink, that he may be more\nserviceable to his Master, but thou, till thou art uncapable of serving\neither God or Man. O thou Beast, how much art thou worse than the horse\nthat thou ridest on.\n\nAtten. Truly I think that his Master served him right; for in doing\nas he did, he shewed him plainly, as he said, that he had not so much\ngovernment of himself as his horse had of himself, and consequently\nthat his beast did live more according to the Law of his nature by far,\nthan did his man. But pray go on with what you have further to say.\n\nWise. Why, I say, that there are {49a} four things, which if they were\nwell considered, would make drunkenness to be abhorred in the thoughts\nof the Children of men.\n\n1. It greatly tendeth to impoverish and beggar a man. The Drunkard,\nsays Solomon, shall come to poverty. {49b} Many that have begun the\nworld with Plenty, have gone out of it in Rags; through drunkenness.\nYea, many Children that have been born to good Estates, have yet been\nbrought to a Flail & a Rake, through this beastly sin of their Parents.\n\n2. This sin of Drunkenness, it bringeth upon the Body, many, great, and\nincurable Diseases, by which Men do in little time come to their end,\nand none can help them. So, because they are overmuch wicked, therefore\nthey dye before their time. {49c}\n\n3. Drunkenness, is a sin that is often times attended with abundance of\nother evils. Who hath woe? Who hath sorrow? Who hath contention? Who\nhath babblings? Who hath wounds without cause? Who hath redness of the\neyes? They that tarry long at the Wine, they that go to seek mixt wine.\n{49d} That is, the Drunkard.\n\n4. By Drunkenness, Men do often times shorten their dayes; goe out\nof the Ale-house drunk, and break their Necks before they come home.\nInstances not a few might be given of this, but this is so manifest, a\nman need say nothing.\n\nAtten. But {50a} {50b} that which is worse than all is, it also\nprepares men for everlasting burnings.\n\nWise. Yea, and it so stupifies and besotts the soul, that a man that\nis far gone in Drunkenness, is hardly ever recovered to God. Tell me,\nwhen did you see an old drunkard converted? No, no, such an one will\nsleep till he dies, though he sleeps on the top of a {50c} Mast, let\nhis dangers be never so great and Death and damnation never so near, he\nwill not be awaked out of his sleep. So that if a man have any respect\neither to Credit, Health, Life or Salvation, he will not be a drunken\nman. But the truth is, where this sin gets the upper hand, men are, as\nI said before, so intoxicated and bewitched with the seeming pleasures,\nand sweetness thereof; that they have neither heart nor mind to think\nof that which is better in itself; and would, if imbraced, do them good.\n\nAtten. You said that drunkenness tends to poverty, yet some make\nthemselves rich by drunken bargains.\n\nWise. I {50d} said so, because the Word says so. And as to some mens\ngetting thereby, that is indeed but rare, and base: yea, and base will\nbe the end of such gettings. The Word of God is against such wayes, and\nthe curse of God will be the end of such doings. An Inheritance may\nsometimes thus be hastily gotten at the beginning, but the end thereof\nshall not be blessed. Hark what the Prophet saith; Wo to him that\ncoveteth an evil covetousness, that he may set his nest on high. {50e}\nWhether he makes drunkenness, or ought else, the engine and decoy to\nget it; for that man doth but consult the shame of his own house, the\nspoiling of his family, and the damnation of his Soul; for that which\nhe getteth by working of iniquity, is but a getting by the devices of\nHell; Therefore he can be no gainer neither for himself or family, that\ngains by an evil course. But this was one of the sins that Mr. Badman\nwas addicted to after he came acquainted with these three fellows, nor\ncould all that his Master could do break him of this Beastly sin.\n\nAtten. But where, since he was but an Apprentice, could he get Money to\nfollow this practice, for drunkenness, as you have intimated, is a very\ncostly sin.\n\nWise. His Master {51a} paid for all. For, (as I told you before) as he\nlearned of these three Villains to be a Beastly Drunkard; so he learned\nof them to pilfer and steal from his Master. Sometimes he would sell\noff his Masters Goods, but keep the Money, that is when he could; also\nsometimes he would beguile his Master by taking out of his Cashbox: and\nwhen he could do neither of these, he would convey away of his Masters\nwares, what he thought would be least missed, and send or carry them to\nsuch and such houses, where he knew they would be laid up to his use,\nand then appoint set times there, to meet and make merry with these\nfellowes.\n\nAtten. This, was as bad, nay, I think, worse than the former; for by\nthus doing, he did, not only run himself under the wrath of God, but\nhas endangered the undoing of his Master and his Familie.\n\nWise. Sins go not alone, but follow one the other as do the links of a\nChain; he that will be a drunkard, must have money either of his own,\nor of some other mans; either of his Fathers, Mothers, Masters, or at\nthe high-way, or some way.\n\nAtten. I fear that many an honest man is undone by such kind of\nservants.\n\nWise. I am of the same mind with you, but {51b} this should make the\ndealer the more wary what kind of Servants he keeps, and what kind of\nApprentices he takes. It should also teach him to look well to his Shop\nhimself, also to take strict account of all things that are bought\nand sold by his Servants. The Masters neglect herein may embolden his\nservant to be bad, and may bring him too in short time to rags and a\nmorsel of Bread.\n\nAtten. I am afraid that there is much of this kind of pilfering among\nservants in these bad dayes of ours.\n\nWise. Now, while it is in my mind, I will tell you a story. [Picture:\nTake note symbol] When I was in prison, there came a woman to me that\nwas under a great deal of trouble. So I asked her (she being a stranger\nto me) what she had to say to me. She said, she was afraid she should\nbe damned. I asked her the cause of those fears. She told me that she\nhad sometime since lived with a Shop-keeper at Wellingborough, and had\nrobbed his box in the Shop several times of Money, to the value of more\nthan now I will say; and pray, says she, tell me what I shall do. I\ntold her, I would have her go to her Master, and make him satisfaction:\nShe said, she was afraid; I asked her why? She said, she doubted he\nwould hang her. I told her, that I would intercede for her life, and\nwould make use of other friends too to do the like; But she told me,\nshe durst not venture that. Well, said I, shall I send to your Master,\nwhile you abide out of sight, and make your peace with him, before he\nsees you; and with that, I asked her her Masters name. But all that\nshe said in answer to this, was, Pray let it alone till I come to you\nagain. So away she went, and neither told me her Masters Name, nor\nher own: This is about ten or twelve years since, and I never saw her\nagain. I tell you this story for this cause; to confirm your fears,\nthat such kind of servants too many there be; and that God makes them\nsometimes like old Tod, of whom mention was made before, (through the\nterrors that he layes upon them) to betray themselves.\n\n[Picture: Take note symbol] I could tell you of another, that came to\nme with a like relation concerning her self, and the robbing of her\nMistress; but at this time let this suffice.\n\nAtten. But what was that other Villain addicted to, I mean, young\nBadmans third companion?\n\nWise. Uncleanness. {52b} I told you before, but it seems you forgot.\n\nAtten. Right, it was Uncleanness. Uncleanness is also a filthy sin.\n\nWise. It is so; and yet it is one of the most reigning sins in our day.\n\nAtten. So they say, and that too among those that one would think had\nmore wit, even among the great ones.\n\nWise. The more is the pity: for usually Examples that are set by them\nthat are great and chief, {52c} spread sooner, and more universally,\nthen do the sins of other men; yea, and when such men are at the head\nin transgressing, sin walks with a bold face through the Land. As\nJeremiah saith of the Prophets, so may it be said of such, From them\nis profaneness gone forth into all the land; that is, with bold and\naudacious face, Jer. 23. 15.\n\nAtten. But pray let us return again to Mr. Badman and his companions.\nYou say one of them was very vile in the commission of Uncleanness.\n\nWise. Yes, so I say; not but that he was a Drunkard and also Thievish,\nbut he was most arch in this sin of Uncleanness: This Roguery was his\nMaster-piece, for he was a Ringleader to them all in the beastly sin of\nWhoredom. He was also best acquainted with such houses where they were,\nand so could readily lead the rest of his Gang unto them. The Strumpets\nalso, because they knew this young Villain, would at first discover\nthemselves in all their whorish pranks to those that he brought with\nhim.\n\nAtten. That is a deadly thing: I mean, it is a deadly thing to young\nmen, when such beastly queans, shall, with words and carriages that are\nopenly tempting, discover themselves unto them; It is hard for such to\nescape their Snare.\n\nWise. That is true, therefore the Wise mans counsel is the best: Come\nnot near the door of her house; {53a} for they are (as you say) very\ntempting, as is seen by her in the Proverbs. I looked (says the Wise\nman) through my casement, and beheld among the simple ones, I discerned\na young man void of understanding, passing through the streets near\nher corner, and he went the way to her house: In the twilight, in\nthe evening, in the black and dark night. And behold, there met him\na Woman, with the attire of an harlot, and subtle of heart; ({53c}\nshe is loud and stubborn, her feet abide not in her house. Now she is\nwithout, now she is in the street, and lieth in wait at every corner.)\nSo she caught him, and kiss\u2019d him, and with an impudent face said unto\nhim: I have peace offerings with me; this day have I payed my vows.\nTherefore came I forth to meet thee, diligently to seek thy face, and I\nhave found thee. I have decked my bed with coverings of Tapestry, with\ncarved works, with fine Linnen of \u00c6gypt: I have perfumed my bed with\nMyrrhe, Aloes, and Cinnamon; come let us take our fill of love untill\nthe Morning, let us solace our selves with loves. {53b} Here was a bold\nBeast: And indeed, the very eyes, hands, words and ways of such, are\nall snares and bands to youthful, lustful fellows: And with these was\nyoung Badman greatly snared.\n\nAtten. This sin of Uncleanness {54a} is mightily cried out against both\nby Moses, the Prophets, Christ, and his Apostles; and yet, as we see,\nfor all that, how men run head-long to it!\n\nWise. You have said the truth, and I will adde, that God, to hold men\nback from so filthy a sin, has set such a stamp of his Indignation upon\nit, and commanded such evil effects to follow it, that were not they\nthat use it bereft of all Fear of God, and love to their own health,\nthey could not but stop and be afraid to commit it. For, besides the\neternal Damnation that doth attend such in the next world, (for these\nhave no Inheritance in the Kingdom of Christ and of God, Ephes. 5.) the\nevil effects thereof in this world are dreadfull.\n\nAtten. Pray skew me some of them, that as occasion offereth it self, I\nmay shew them to others for their good.\n\nWise. So I will. 1. {54b} It bringeth a man (as was said of the sin\nbefore) to want and poverty; for by means of a Whorish woman, a man is\nbrought to a piece of bread. The reason is, for that an Whore will not\nyield without hire; and men when the Devil and Lust is in them, and God\nand his Fear far away from them, will not stick, so they may accomplish\ntheir desire, to lay their Signet, their Bracelets, and their Staff\nto pledge, {54c} rather than miss of the fulfilling of their lusts.\n2. Again, by this sin men diminish their strength, and bring upon\nthemselves, even upon the Body, a multitude of Diseases. This King\nLemuel\u2019s Mother warned him of. What my Son, said she, and what the son\nof my womb, and what the Son of my Vows: Give not thy strength unto\nwomen, nor thy ways to that which destroyeth Kings. {54d} This sin\nis destructive to the Body. Give me leave to tell you another story.\n[Picture: Take note symbol] I {54f} have heard of a great man that was\na very unclean person, and he had lived so long in that sin, that he\nhad almost lost his sight. So his Physicians were sent for, to whom he\ntold his to Disease; but they told him, that they could do him no good,\nunless he would forbear his Women. Nay then, said he, farewell sweet\nSight. Whence observe, that this sin, as I said, is destructive to the\nBody; and also, that some men be so in love therewith, that they will\nhave it, though it destroy their body.\n\nAtten. Paul says also, that he that sins this sin, sins against his\nown Body. But what of that? he that will run the hazard of eternal\nDamnation of his Soul, but he will commit this sin, will for it run the\nhazard of destroying his Body. If young Badman feared not the Damnation\nof his Soul, do you think that the consideration of impairing of his\nBody, would have deterred him therefrom?\n\nWise. You say true. But yet, methinks, there are still such bad effects\nfollow, often, upon the commission of it, that if men would consider\nthem, it would put, at least, a stop to their career therein.\n\nAtten. What other evil effects attend this sin?\n\nWise. Outward shame and disgrace, and that in these particulars: {55a}\n\nFirst, There often follows this foul sin, the Foul Disease, now called\nby us the Pox. A disease so nauseous and stinking, so infectious to the\nwhole body (and so intailed to this sin) that hardly are any common\nwith unclean Women, but they have more or less a touch of it to their\nshame.\n\nAtten. That is a foul disease indeed: [Picture: Take note symbol] I\nknew a man once that rotted away with it; and another that had his Nose\neaten off, and his Mouth almost quite sewed up thereby.\n\nWise. It is a Disease, that where it is, it commonly declares, that\nthe cause thereof is Uncleanness. It declares to all that behold such\na man, that he is an odious, a beastly, unclean person. This is that\nstrange punishment that Job speaks of, that is appointed to seize on\nthese workers of Iniquity. {55c}\n\nAtten. Then it seems you think that the strange punishment that Job\nthere speaks of, should be the foul disease.\n\nWise. I have thought so indeed, and that for this reason: We see that\nthis Disease is entailed as I may say, to this most beastly sin, nor is\nthere any disease so entailed to any other sin, as this to this. That\nthis is the sin to which the strange Punishment is entailed, you will\neasily perceive when you read the Text. I made a covenant with mine\neyes, said Job, why should I think upon a Maid? For what portion is\nthere (for that sin) from above, and what Inheritance of the Almighty\nfrom on high? And then he answers himself; Is not destruction to the\nwicked, and a strange punishment to the workers of iniquity? This\nstrange Punishment is the Pox.\n\nAlso I think that this foul Disease is that which Solomon intends, when\nhe saith, (speaking of this unclean and beastly creature) A wound and\ndishonour shall he get, and his reproach shall not be turned away. {56}\nA Punishment Job calls it, a Wound and Dishonour, Solomon calls it; and\nthey both do set it as a Remark upon this sin; Job calling it a strange\npunishment, and Solomon a reproach that shall not be turned away from\nthem that are common in it.\n\nAtten. What other things follow upon the commission of this beastly sin?\n\nWise. Why, often-times it is attended with Murder, with the murder\nof the Babe begotten on the defiled bed. How common it is for the\nBastard-getter and Bastard-bearer, to consent together to murder their\nChildren, will be better known at the day of Judgement; yet something\nis manifest now.\n\nI will tell you another story. [Picture: Take note symbol] An ancient\nman, one of mine acquaintance, a man of good credit in our Countrey,\nhad a Mother that was a Midwife: who was mostly imployed in laying\ngreat persons. To this womans house, upon a time, comes a brave\nyoung Gallant on horseback, to fetch her to lay a young Lady. So she\naddresses herself to go with him; wherefore, he takes her up behind\nhim, and away they ride in the night. Now they had not rid far, but\nthe Gentleman litt off his horse, and taking the old Midwife in his\narms from the horse, turned round with her several times, and then set\nher up again; then he got up, and away they went till they came at a\nstately house, into which he had her, and so into a Chamber where the\nyoung Lady was in her pains: He then bid the Midwife do her Office, and\nshe demanded help, but he drew out his Sword and told her, if she did\nnot make speed to do her Office without, she must look for nothing but\ndeath. Well, to be short, this old Midwife laid the young Lady, and a\nfine sweet Babe she had; Now there was made in a Room hard by, a very\ngreat Fire: so the Gentleman took up the Babe, went and drew the coals\nfrom the stock, cast the Child in, and covered it up, and there was an\nend of that. So when the Midwife had done her work, he paid her well\nfor her pains, but shut her up in a dark room all day, and when night\ncame, took her up behind him again, and carried her away, till she came\nalmost at home; then he turned her round, and round, as he did before,\nand had her to her house, set her down, bid her Farewell, and away he\nwent: And she could never tell who it was.\n\nThis Story the Midwifes son, who was a Minister, told me; and also\nprotested that his mother told it him for a truth.\n\nAtten. Murder doth often follow indeed, as that which is the fruit\nof this sin: but sometimes God brings even these Adulterers, and\nAdulteresses to shameful ends. [Picture: Take note symbol] I heard of\none, (I think, a Doctor of Physick) and his Whore, who had had three\nor four Bastards betwixt them, and had murdered them all, but at last\nthemselves were hanged for it, in or near to Colchester. It came out\nafter this manner: The Whore was so afflicted in her conscience abort\nit, that she could not be quiet untill she had made it known: Thus\nGod many times makes the actors of wickedness their own accusers, and\nbrings them by their own tongues to condigne punishment for their own\nsins.\n\nWise. There has been many such instances, but we will let that pass. I\nwas once in the presence of a Woman, a married woman, that lay sick of\nthe sickness whereof she died; and being smitten in her conscience for\nthe sin of Uncleanness, which she had often committed with other men,\n[Picture: Take note symbol] I heard her (as she lay upon her Bed) cry\nout thus: I am a Whore, and all my Children are Bastards: And I must go\nto Hell for my sin; and look, there stands the Devil at my beds feet to\nreceive my Soul when I die.\n\nAtten. These are sad storyes, tell no more of them now, but if you\nplease shew me yet some other of the evil effects of this beastly sin.\n\nWise. This sin is such a snare to the Soul, that unless a miracle\nof Grace prevents, it unavoidably perishes in the enchanting and\nbewitching pleasures of it. This is manifest by these, and such like\nTexts.\n\nThe Adulteress will hunt for the precious life. Whoso committeth\nadultery with a woman, lacketh understanding, and he that doth it\ndestroys his own soul. {57} An Whore is a deep ditch, and a strange\nwoman is a narrow pit. Her house inclines to death, and her pathes unto\nthe dead. None that go in unto her return again, neither take they hold\nof the path of life. She hath cast down many wounded; yea many strong\nmen have been slain by her, her house is the way to Hell, going down to\nthe Chambers of Death. {58a}\n\nAtten. These are dreadful sayings, and do shew the dreadful state of\nthose that are guilty of this sin.\n\nWise. Verily so they doe. But yet that which makes the whole more\ndreadful, is, That men are given up to this sin, because they are\nabhorred of God, and because abhorred, therefore they shall fall into\nthe commission of it; and shall live there. The mouth (that is, the\nflattering Lips) of a strange woman is a deep pit, the abhorred of the\nLord shall fall therein. {58b} Therefore it saith again of such, that\nthey have none Inheritance in the Kingdom of Christ and of God. {58c}\n\nAtten. Put all together, and it is a dreadful thing to live and die in\nthis transgression.\n\nWise. True. But suppose, that instead of all these Judgments, this sin\nhad attending of it all the felicities of this life, and no bitterness,\nshame, or disgrace mixed with it, yet one hour in Hell will spoil all.\nO! this Hell, Hell-fire, Damnation in Hell, it is such an inconceivable\npunishment, that were it but throughly believed, it would nip this sin,\nwith others, in the head. But here is the mischief, those that give\nup themselves to these things, do so harden themselves in Unbelief\nand Atheism about the things, the punishments that God hath threatned\nto inflict upon the committers of them, that at last they arrive to,\nalmost, an absolute and firm belief that there is no Judgment to come\nhereafter: Else they would not, they could not, no not attempt to\ncommit this sin, by such abominable language as some do.\n\n[Picture: Take note symbol] I heard of one that should say to his Miss,\nwhen he tempted her to the committing of this sin, If thou wilt venture\nthy Body, I will venture my Soul. {58d} And I my self heard another\nsay, when he was tempting of a Maid to commit uncleanness with him,\n(it was in Olivers dayes) That if she did prove with Child, he would\ntell her how she might escape punishment, (and that was then somewhat\nsevere,) Say (saith he) when you come before the Judge, That you are\nwith Child by the Holy Ghost. [Picture: Take note symbol] I heard him\nsay thus, and it greatly afflicted me; I had a mind to have accused him\nfor it before some Magistrate; but he was a great man, and I was poor,\nand young: so I let it alone, but it troubled me very much.\n\nAtten. \u2019Twas the most horrible thing that ever I heard in my life. But\nhow far off are these men from that Spirit and Grace that dwelt in\nJoseph!\n\nWise. Right; when Joseph\u2019s Mistress tempted him, yea tempted him daily;\n{59b} yea, she laid hold on him, and said with her Whores forehead,\nCome lie with me, but he refused: He hearkned not to lie with her, or\nto be with her. Mr. Badman would have taken the opportunity.\n\nAnd a little to comment upon this of Joseph. {59c}\n\n1. Here is a Miss, a great Miss, the Wife of the Captain of the Guard,\nsome beautiful Dame, I\u2019le warrant you.\n\n2. Here is a Miss won, and in her whorish Affections come over to\nJoseph, without his speaking of a word.\n\n3. Here is her unclean Desire made known; Come lie with me, said she.\n\n4. Here was a fit opportunity. There was none of the men of the house\nthere within.\n\n5. Joseph was a young man, full of strength, and therefore the more in\ndanger to be taken.\n\n6. This was to him, a Temptation, from her, that lasted days.\n\n7. And yet Joseph refused, 1. Her daily Temptation; 2. Her daily\nSolicitation: 3. Her daily Provocation, heartily, violently and\nconstantly. For when she caught him by the Garment, saying, Lie with\nme, he left his Garment in her hand, and gat him out. Ay, and although\ncontempt, treachery, slander, accusation, imprisonment, and danger\nof death followed, (for an Whore careth not what mischief she does,\nwhen she cannot have her end) yet Joseph will not defile himself, sin\nagainst God, and hazard his own eternal salvation.\n\nAtten. Blessed Joseph! I would thou hadst more fellows!\n\nWise. Mr. Badman has more fellows than Joseph, else there would not\nbe so many Whores as there are: For though I doubt not but that that\nSex is bad enough this way, yet I verify believe that many of them\nare made Whores at first by the flatteries of Badmans fellows. Alas!\nthere is many a woman plunged into this sin at first even by promises\nof Marriage. {60a} I say, by these promises they are flattered, yea,\nforced into a consenting to these Villanies, and so being in, and\ngrowing hardened in their hearts, they at last give themselves up, even\nas wicked men do, to act this kind of wickedness with greediness. But\nJoseph you see, was of another mind, for the Fear of God was in him.\n\nI will, before I leave this, tell you here two notable storyes; and I\nwish Mr. Badmans companions may hear of them. They are found in Clarks\nLooking-glass for Sinners; and are these.\n\nMr. Cleaver (says Mr. Clark) reports of one whom he knew, that had\ncommitted the act of Uncleanness, whereupon he fell into such horror of\nConscience that he hanged himself; leaving it thus written in a paper.\nIndeed, (saith he) I acknowledge it to be utterly unlawful for a man to\nkill himself, but I am bound to act the Magistrates part, because the\npunishment of this sin is death. {60b}\n\nClark doth also in the same page make mention of two more, who as they\nwere committing Adultery in London, were immediately struck dead with\nfire from Heaven, in the very Act. Their bodyes were so found, half\nburnt up, and sending out a most loathsom savour.\n\nAtten. These are notable storyes indeed.\n\nWise. So they are, and I suppose they are as true as notable.\n\nAtten. Well, but I wonder, if young Badmans Master knew him to be such\na Wretch, that he would suffer him in his house.\n\nWise. They liked one another even as {60c} fire and water doe. Young\nBadmans wayes were odious to his Master, and his Masters wayes were\nsuch as young Badman could not endure. Thus in these two, was fulfilled\nthat saying of the Holy Ghost: An unjust man is an abomination to the\njust, and he that is upright in the way is abomination to the wicked.\n{60d}\n\nThe good mans wayes, Mr. Badman could not abide, nor could the good man\nabide the bad wayes of his base Apprentice. Yet would his Master, if he\ncould, have kept him, and also have learnt him his trade.\n\nAtten. If he could! why he might, if he would, might he not?\n\nWise. Alas, Badman ran away {61a} from him once and twice, and would\nnot at all be ruled. So the next time he did run away from him, he did\nlet him go indeed. For he gave him no occasion to run away, except it\nwas by holding of him as much as he could (and that he could do but\nlittle) to good and honest rules of life. And had it been ones own\ncase, one should have let him go. For what should a man do, that had\neither regard to his own Peace, his Childrens Good, or the preservation\nof the rest of his servants from evil, but let him go? Had he staid,\nthe house of Correction had been most fit for him, but thither his\nMaster was loth to send him, because of the love that he bore to his\nFather. An house of correction, I say, had been the fittest place for\nhim, but his Master let him go.\n\nAtten. He ran away you say, but whither did he run?\n\nWise. Why, to one of his own trade, {61b} and also like himself. Thus\nthe wicked joyned hand in hand, and there he served out his time.\n\nAtten. Then, sure, he had his hearts desire, when he was with one so\nlike himself.\n\nWise. Yes. So he had, but God gave it him in his anger.\n\nAtten. How do you mean?\n\nWise. I mean as before, that for a wicked man to be by the Providence\nof God, turned out of a good mans doors, into a wicked mans house to\ndwell, is a sign of the Anger of God. {61c} For God by this, and such\nJudgements, says thus to such an one: Thou wicked one, thou lovest\nnot me, my wayes, nor my people; Thou castest my Law and good Counsel\nbehinde thy back: Come, I will dispose of thee in my wrath; thou shalt\nbe turned over to the ungodly, thou shalt be put to school to the\nDevil, I will leave thee to sink and swim in sin, till I shall visit\nthee with Death and Judgment. This was therefore another Judgment that\ndid come upon this young Badman.\n\nAtten. You have said the truth, for God by such a Judgment as this, in\neffect says so indeed; for he takes them out of the hand of the just,\nand binds them up in the hand of the wicked, and whither they then\nshall be carried, a man may easily imagin.\n\nWise. It is one of the saddest tokens of Gods anger that happens to\nsuch kind of persons: And that for several reasons. {62a}\n\n1. Such an one, by this Judgment, is put out out of the way, and from\nunder the means which ordinarily are made use of to do good to the\nsoul. For a Family where Godliness is professed, and practised, is Gods\nOrdinance, the place which he has appointed to teach young ones the way\nand fear of God. {62b} Now to be put out of such a Family into a bad, a\nwicked one, as Mr. Badman was, must needs be in Judgment, and a sign of\nthe anger of God. For in ungodly Families men learn to forget God, to\nhate goodness, and to estrange themselves from the wayes of those that\nare good.\n\n2. In Bad Families, they have continually fresh Examples, and also\nincitements to evil, and fresh encouragements to it too. Yea moreover,\nin such places evil is commended, praised, well-spoken of, and they\nthat do it, are applauded; and this, to be sure, is a drowning\nJudgement.\n\n3. Such places are the very haunts and Walks of the infernal Spirits,\nwho are continually poysoning the Cogitations and Minds of one or other\nin such Families, that they may be able to poyson others. Therefore\nobserve it, usually in wicked Families, some one, or two, are more\narch for wickedness then are any other that are there. Now such are\nSatans Conduit-pipes; for by them he conveighs of the spawn of Hell,\nthrough their being crafty in wickedness, into the Ears and Souls of\ntheir Companions. Yea, and when they have once conceived wickedness,\nthey travel with it, as doth a woman with Child, till they have brought\nit forth; Behold, he travelleth with iniquity, and hath conceived\nmischief, and brought forth falshood. {62c} Some men, as here is\nintimated in the Text, and as was hinted also before, have a kind of\nmystical, but hellish copulation with the Devil, who is the Father,\nand their Soul the Mother of sin and wickedness; and they, so soon as\nthey have conceived by him, finish, by bringing forth sin, both it, and\ntheir own damnation. {62d}\n\nAtten. How {63a} much then doth it concern those Parents that love\ntheir Children, to see, that if they go from them, they be put into\nsuch Families as be good, that they may learn there betimes to eschew\nevil, and to follow that which is good?\n\nWise. It doth concern them indeed; and it doth also concern them {63b}\nthat take Children into their Families, to take heed what Children they\nreceive. For a man may soon by a Bad boy, be dammaged both in his Name,\nEstate, and Family, and also hindred in his Peace and peaceable pursuit\nafter God and godliness; I say, by one such Vermin as a wicked and\nfilthy Apprentice.\n\nAtten. True, for one Sinner destroyeth much good, and a poor man is\nbetter than a Lier. But many times a man cannot help it; for such as at\nthe beginning promise very fair, are by a little time proved to be very\nRogues, like young Badman.\n\nWise. That is true also, but when a man has done the best he can to\nhelp it, he may with the more confidence expect the Blessing of God to\nfollow, or he shall have the more peace, if things go contrary to his\ndesire.\n\nAtten. Well, but did Mr. Badman and his Master agree so well? I mean\nhis last Master, since they were Birds of a Feather, I mean, since they\nwere so well met for wickedness.\n\nWise. This second Master, was, as before I told you, bad enough, but\nyet he would often fall out {63c} with young Badman his Servant, and\nchide, yea and some times beat him too, for his naughty doings.\n\nAtten. What! for all he was so bad himself! This is like the Proverb,\nThe Devil corrects Vice.\n\nWise. I will assure you, \u2019tis as I say. For you must know, that\nBadmans wayes suited not with his Masters gains. Could he have done\nas the Damsel that we read of Acts 16. {63d} did, to wit, fill his\nMasters Purse with his badness, he had certainly been his White-boy,\nbut it was not so with young Badman; and therefore, though his Master\nand he did suit well enough in the main, yet in this and that point\nthey differed. Young Badman {63e} was for neglecting of his Masters\nbusiness, for going to the Whore-house, for beguiling of his Master,\nfor attempting to debauch his Daughters, and the like: No marvel then\nif they disagreed in these points. Not so much for that his Master had\nan antipathy against the fact it self, for he could do so when he was\nan Apprentice; but for that his servant by his sin made spoil of his\nCommodities, &c. and so damnified his Master.\n\nHad (as I said before) young Badmans wickedness, had only a tendency to\nhis Masters advantage; as could he have sworn, lied, cousened, cheated,\nand defrauded customers for his Master, (and indeed sometimes he did\nso) but had that been all that he had done, he had not had, no not a\nwry word from his Master: But this was not always Mr. Badmans way.\n\nAtten. That was well brought in, even the Maid that we read of in the\nActs, and the distinction was as clear betwixt the wickedness, and\nwickedness of servants.\n\nWise. Alas! men that are wicked themselves, yet greatly hate it in\nothers, not simply because it is wickedness, but because it opposeth\ntheir interest. Do you think that that Maids master would have been\ntroubled at the loss of her, if he had not lost, with her, his gain:\nNo, I\u2019le warrant you; she might have gone to the Devil for him: But\nwhen her master saw that the hope of his gain was gone, then, then he\nfell to persecuting Paul. {64a} But Mr. Badmans master did sometimes\nlose by Mr. Badmans sins, and then Badman and his master were at odds.\n\nAtten. Alas poor Badman! Then it seems thou couldest not at all times\nplease thy like.\n\nWise. No, he could not, and the reason I have told you.\n\nAtten. But do not bad Masters condemn themselves in condemning the\nbadness of their servants. {64b}\n\nWise. Yes; {64c} in that they condemn that in another which they either\nhave, or do allow in themselves. And the time will come, when that\nvery sentence that hath gone out of their own mouths against the sins\nof others, themselves living and taking pleasure in the same, shall\nreturn with violence upon their own pates. The Lord pronounced Judgment\nagainst Baasha, as for all his evils in general, so for this in\nspecial, because he was like the house of Jeroboam, and yet killed him.\n{64d} This is Mr. Badmans Masters case, he is like his man, and yet he\nbeats him. He is like his man, and yet he rails at him for being bad.\n\nAtten. But why did not young Badman run away from this Master, as he\nran away from the other?\n\nWise. He did not. And if I be not mistaken, the reason {65a} why, was\nthis. There was Godliness in the house of the first, and that young\nBadman could not endure. For fare, for lodging, for work, and time, he\nhad better, and more by this Masters allowance, than ever he had by his\nlast; but all this would not content, because Godliness was promoted\nthere. He could not abide this praying, this reading of Scriptures, and\nhearing, and repeating of Sermons: he could not abide to be told of his\ntransgressions in a sober and Godly manner.\n\nAtten. There is a great deal in the Manner of reproof, wicked men both\ncan, and cannot abide to hear their transgressions spoken against.\n\nWise. There is a great deal of difference indeed. This last Master\nof Mr. Badmans, would tell Mr. Badman of his sins in Mr. Badmans own\ndialect; he would swear, and curse, and damn, when he told him of his\nsins, and this he could bear better, {65b} than to be told of them\nafter a godly sort. Besides, that last Master would, when his passions\nand rage was over, laugh at and make merry with the sins of his servant\nBadman: And that would please young Badman well. Nothing offended\nBadman but blows, and those he had but few of now, because he was\npretty well grown up. For the most part when his Master did rage and\nswear, he would give him Oath for Oath, and Curse for Curse, at least\nsecretly, let him go on as long as he would.\n\nAtten. This was hellish living.\n\nWise. \u2019Twas hellish living indeed: And a man might say, that with this\nMaster, young Badman compleated himself {65c} yet more and more in\nwickedness, as well as in his trade: for by that he came out of his\ntime, what with his own inclination to sin, what with his acquaintance\nwith his three companions, and what with this last Master, and the\nwickedness he saw in him; he became a sinner in grain. I think he had a\nBastard laid to his charge before he came out of his time.\n\nAtten. Well, but it seems he did live to come out of his time, {66a}\nbut what did he then?\n\nWise. Why, he went home to his Father, and he like a loving and\ntender-hearted Father received him into his house.\n\nAtten. And how did he carry it there?\n\nWise. Why, the reason why he went home, {66b} was, for Money to set\nup for himself, he staied but a little at home, but that little while\nthat he did stay, he refrained himself {66c} as well he could, and did\nnot so much discover himself to be base, for fear his Father should\ntake distaste, and so should refuse, or for a while forbear to give him\nmoney.\n\nYet even then he would have his times, and companions, and the fill of\nhis lusts with them, but he used to blind all with this, he was glad\nto see his old acquaintance, and they as glad to see him, and he could\nnot in civility but accomodate them with a bottle or two of Wine, or a\ndozen or two of Drink.\n\nAtten. And did the old man give him money to set up with?\n\nWise. Yes, above two hundred pounds.\n\nAtten. Therein, I think, the old man was out. Had I been his Father, I\nwould have held him a little at staves-end, till I had had far better\nproof of his manners to be good; (for I perceive that his Father did\nknow what a naughty boy he had been, both by what he used to do at\nhome, and because he changed a good Master for a bad, &c.) He should\nnot therefore have given him money so soon. What if he had pinched a\nlittle, and gone to Journey-work for a time, that he might have known\nwhat a penny was, by his earning of it? Then, in all probability, he\nhad known better how to have spent it: Yea, and by that time perhaps,\nhave better considered with himself, how to have lived in the world.\nAy, and who knows but he might have come to himself with the Prodigal,\nand have asked God and his Father forgiveness for the villanies that he\nhad committed against them. {66d}\n\nWise. If his Father could also have blessed this manner of dealing to\nhim, and have made it effectual for the ends that you have propounded;\nthen I should have thought as you. But alas, alas, you talk as if\nyou never knew, or had at this present forgot what the bowels and\ncompassions of a Father are. Why did you not serve your own son so?\nBut \u2019tis evident enough, that we are better at giving good counsel to\nothers, than we are at taking good counsel our selves. {67a} But mine\nhonest neighbour, suppose that Mr. Badmans Father had done as you say,\nand by so doing had driven his son to ill courses, what had he bettered\neither himself or his son in so doing?\n\nAtten. That\u2019s true, but it doth not follow, that if the Father had done\nas I said, the son would have done as you suppose. But if he had done\nas you have supposed, what had he done worse than what he hath done\nalready? {67b}\n\nWise. He had done bad enough, that\u2019s true. But suppose his Father\nhad given him no Money, and suppose that young Badman had taken a\npett thereat, and in an anger had gone beyond Sea, and his Father had\nneither seen him, nor heard of him more. Or suppose that of a mad and\nheadstrong stomach he had gone to the High-way for money, and so had\nbrought himself to the Gallows, and his Father and Family to great\ncontempt, or if by so doing he had not brought himself to that end, yet\nhe had added to all his wickedness, such and such evils besides: And\nwhat comfort could his Father have had in this?\n\nBesides, when his Father had done for him what he could, with desire\nto make him an honest man, he would then, whether his son had proved\nhonest or no, have laid down his head with far more peace, than if he\nhad taken your Counsel.\n\nAtten. Nay I think I should not a been forward to have given advice\nin the cause; but truly you have given me such an account of his\nvilianies, that the hearing thereof has made me angry with him.\n\nWise. In an angry mood we may soon out-shoot our selves, but poor\nwretch, as he is, he is gone to his place. But, as I said, when a good\nFather hath done what he can for a bad Child, and that Child shall\nprove never the better, he will lie down with far more peace, than if\nthrough severity, he had driven him to inconveniencies.\n\nI remember that I have heard of a good woman, that had (as this old\nman) a bad and ungodly {68a} son, and she prayed for him, counselled\nhim, and carried it Motherly to him for several years together; but\nstill he remained bad. At last, upon a time, after she had been at\nprayer, as she was wont, for his conversion, she comes to him, and\nthus, or to this effect, begins again to admonish him. Son, said she,\nThou hast been and art a wicked Child, thou hast cost me many a prayer\nand tear, and yet thou remainest wicked. Well, I have done my duty, I\nhave done what I can to save thee; now I am satisfied, that if I shall\nsee thee damned at the day of Judgment, I shall be so far off from\nbeing grieved for thee, that I shall rejoyce to hear the sentence of\nthy damnation at that day: And it converted him.\n\nI tell you, that if Parents carry it lovingly towards their Children,\nmixing their Mercies with loving Rebukes and their loving Rebukes with\nFatherly and Motherly Compassions, they are more likely to save their\nChildren, than by being churlish and severe toward them: but if they do\nnot save them, if their mercy doth them no good, yet it will greatly\nease them at the day of death, to consider; I have done by love as much\nas I could, to save and deliver my child from Hell.\n\nAtten. Well I yield. But pray let us return again to Mr. Badman: You\nsay, that his Father gave him a piece of money that he might set up for\nhimself.\n\nWise. Yes, his Father did give him a piece of money, and he did set\nup, {68b} and almost as soon set down again: for he was not long set\nup, but by his ill managing of his matters at home, together with\nhis extravagant expences abroad, he was got so far into debt, and\nhad so little in his shop to pay, that he was hard put to it to keep\nhimself out of prison. But when his Creditors understood that he was\nabout to marry, and in a fair way to get a rich Wife, they said among\nthemselves, We will not be hasty with him, if he gets a rich Wife he\nwill pay us all.\n\nAtten. But how could he so quickly run out, for I perceive \u2019twas in\nlittle time, by what you say?\n\nWise. \u2019Twas in little time indeed, I think he was not above two years\nand a half in doing of it: but the reason {69a} is apparent; for he\nbeing a wild young man, and now having the bridle loose before him, and\nbeing wholly subjected to his lusts and vices, he gave himself up to\nthe way of his heart, and to the sight of his eye, forgetting that for\nall these things God will bring him to Judgment; {69b} and he that doth\nthus, you may be sure, shall not be able long to stand on his leggs.\n\nBesides, he had now an addition of {69c} new companions; companions you\nmust think, most like himself in Manners, and so such that cared not\nwho sunk, if they themselves might swim. These would often be haunting\nof him, and of his shop too when he was absent. They would commonly egg\nhim to the Ale-house, but yet make him Jack-pay-for-all; They would be\nborrowing also money of him, but take no care to pay again, except it\nwas with more of their company, which also he liked very well; and so\nhis poverty came like one that travelleth, and his want like an armed\nman.\n\nBut all the while they studied his temper; {69d} he loved to be\nflattered, praised and commanded for Wit, Manhood, and Personage; and\nthis was like stroking him over the face. Thus they Collogued with him,\nand got yet more and more into him, and so (like Horse-leaches) they\ndrew away that little that his father had given him, and brought him\nquickly down, almost to dwell next dore to the begger.\n\nAtten. Then was the saying of the wise man fulfilled, He that keepeth\ncompany with harlots, and a companion of fools, shall be destroyed.\n{69e}\n\nWise. Ay, and that too, A companion of riotous persons shameth his\nfather; {69f} For he, poor man, had both grief and shame, to see how\nhis son (now at his own hand) behaved himself in the enjoyment of those\ngood things, in and under the lawfull use of which he might have lived\nto Gods glory, his own comfort, and credit among his neighbours. But\nhe that followeth vain persons, shall have poverty enough. {69g} The\nway that he took, led him directly into this condition; for who can\nexpect other things of one that follows such courses? Besides, when he\nwas in his Shop, he could not abide to be doing; He was naturally given\nto Idleness: He loved to live high, but his hands refused to labour;\nand what else can the end of such an one be, but that which the wise\nman saith? The Drunkard and the Glutton shall come to poverty, and\ndrowsiness shall cloath a man with rags. {70a}\n\nAtten. But now, methinks, when he was brought thus low, he should have\nconsidered the hand of God that was gone out against him, and should\nhave smote upon the breast, and have returned.\n\nWise. Consideration, good consideration was far from him, he was as\nstout and proud now, as ever in all his life, and was as high too in\nthe pursuit of his sin, as when he was in the midst of his fulness;\nonly he went now {70b} like a tyred Jade, the Devil had rid him almost\noff of his leggs.\n\nAtten. Well, but what did he do when all was almost gone?\n\nWise. Two things were now his play. {70c} 1. He bore all in hand by\nSwearing, and Cracking and Lying, that he was as well to pass, as he\nwas the first day he set up for himself, yea that he had rather got\nthan lost; and he had at his beck some of his Companions that would\nswear to confirm it as fast as he.\n\nAtten. This was double wickedness, \u2019twas a sin to say it, and another\nto swear it.\n\nWise. That\u2019s true, but what evil is that that he will not doe, that is\nleft of God, as I believe Mr. Badman was?\n\nAtten. And what was the other thing?\n\nWise. Why, that which I hinted before, he was for looking out for\na rich Wife: {70d} and now I am come to some more of his invented,\ndevised, designed, and abominable Roguery, such that will yet declare\nhim to be a most desperate sinner.\n\nThe thing was this: A Wife he wanted, or rather Money; for as for a\nwoman, he could have Whores enow at his whistle. But, as I said, he\nwanted Money, and that must be got by a Wife, or no way; nor could he\nso easily get a Wife neither, except he became an Artist at the way\nof dissembling; nor would dissembling do among that people that could\ndissemble as well as he. But there dwelt a Maid not far from him, that\nwas both godly, {70e} and one that had a good Portion, but how to get\nher, there lay all the craft. {71a} Well, he calls a Council of some\nof his most trusty and cunning Companions, {71b} and breaks his mind\nto them; to wit, that he had a mind to marry: and he also told them to\nwhom; But, said he, how shall I accomplish my end, she is Religious,\nand I am not? Then one of them made reply, saying, Since she is\nReligious, you must pretend to be so likewise, and that for some time\nbefore you go to her: Mark therefore whither she goes daily to hear,\nand do you go thither also; but there you must be sure to behave your\nself soberly, and make as if you liked the Word wonderful well; stand\nalso where she may see you, and when you come home, be sure that you\nwalk the street very soberly, and go within sight of her: This done\nfor a while, then go to her, and first talk of how sorry you are for\nyour sins, and shew great love to the Religion that she is of; still\nspeaking well of her Preachers and of her godly acquaintance, bewailing\nyour hard hap, that it was not your lot to be acquainted with her and\nher fellow-Professors sooner; and this is the way to get her. Also you\nmust write down Sermons, talk of Scriptures, and protest that you came\na wooing to her, only because she is Godly, and because you should\ncount it your greatest happiness if you might but have such an one: As\nfor her Money, slight it, it will be never the further off, that\u2019s the\nway to come soonest at it, for she will be jealous at first that you\ncome for her Money; you know what she has, but make not a word about\nit. Do this, and you shall see if you do not intangle the Lass.\n\nThus was the snare laid for this poor honest Maid, and she was quickly\ncatched in his pit.\n\nAtten. Why, did he take this counsel?\n\nWise. Did he! yes, and after a while, went as boldly to her, {71c} and\nthat under a Vizzard of Religion, as if he had been for Honesty and\nGodliness, one of the most sincere and upright-hearted in England. He\nobserved all his points, and followed the advice of his Counsellers,\nand quickly obtained her too; for natural parts he had, he was tall,\nand fair, and had plain, but very good Cloaths on his back; and his\nReligion was the more easily attained; for he had seen something in the\nhouse of his Father, and first Master, and so could the more readily\nput himself into the Form and Shew thereof.\n\nSo he appointed his day, and went to her, as that he might easily\ndo, for she had neither father nor mother to oppose. Well, when he\nwas come, and had given her a civil Complement, {72a} to let her\nunderstand why he was come, then he began and told her, That he had\nfound in his heart a great deal of love to her Person; and that, of\nall the Damosels in the world he had pitched upon her, if she thought\nfit, to make her his beloved wife. The reasons, as he told her, why he\nhad pitched upon her were, her Religious and personal Excellencies;\nand therefore intreated her to take his condition into her tender and\nloving consideration. As for the world, quoth he, I have a very good\ntrade, and can maintain my self and Family well, while my wife sits\nstill on her seat; I have got thus, and thus much already, and feel\nmoney come in every day, but that is not the thing that I aim at, \u2019tis\nan honest and godly Wife. Then he would present her with a good Book or\ntwo, pretending how much good he had got by them himself. He would also\nbe often speaking well of godly Ministers, especially of those that he\nperceived she liked, and loved most. Besides, he would be often telling\nof her, what a godly Father he had, and what a new man he was also\nbecome himself; and thus did this treacherous Dealer, deal with this\nhonest and good Girl, to her great grief and sorrow, as afterward you\nshall hear.\n\nAtten. But had the maid no friend to looke after her?\n\nWise. Her Father and Mother were dead, and that he knew well enough,\nand so she was the more easily overcome by his naughty lying tongue.\nBut if she had never so many friends, she might have been beguiled by\nhim. It is too much the custom of young people now, to think themselves\nwise enough to make their own Choyce, and that they need not ask\ncounsel of those that are older and also wiser then they: {72b} but\nthis is a great fault in them, and many of them have paid dear for it.\nWell, to be short, in little time Mr. Badman obtains his desire, {73a}\ngets this honest Girl and her money, is married to her, brings her\nhome, makes a Feast, entertains her royally, but her Portion must pay\nfor all.\n\nAtten. This was wonderfull deceitfull doings, a man shall seldom hear\nof the like.\n\nWise. By this his doing, he shewed how little he feared God, {73b} and\nwhat little dread he had of his Judgments. For all this carriage, and\nall these words were by him premeditated evil, he knew he lyed, he knew\nhe dissembled; yea, he knew that he made use of the name of God, of\nReligion, good Men, and good Books, but as a stalking-Horse, thereby\nthe better to catch his game. In all this his glorious pretense of\nReligion, he was but a glorious painted Hypocrite, and hypocrisie is\nthe highest sin that a poor carnal wretch can attain unto; it is also a\nsin that most dareth God, and that also bringeth the greater damnation.\nNow was he a whited Wall, now was he a painted Sepulchre; {73c} now\nwas he a grave that appeared not; for this poor honest, godly Damosel,\nlittle thought that both her peace, and comfort, and estate, and\nliberty, and person, and all, were going to her burial, {73d} when she\nwas going to be married to Mr. Badman; And yet so it was, she enjoyed\nher self but little afterwards; she was as if she was dead and buried,\nto what she enjoyed before.\n\nAtten. Certainly some wonderfull Judgment of God must attend and\novertake such wicked men as these.\n\nWise. You may be sure that they shall have Judgment to the full, for\nall these things, when the day of Judgment is come. But as for Judgment\nupon them in this life, it doth not alwayes come, no not upon those\nthat are worthy thereof. They that tempt God are delivered, and they\nthat work wickedness are set up: {73e} But they are reserved to the day\nof wrath, and then for their wickedness, God will repay them to their\nfaces. {73f} The wicked is reserved to the day of destruction, they\nshall be brought forth to the day of wrath; who shall declare his way\nto his face? and who shall repay him what he hath done? yet shall he be\nbrought to the grave, and remain in the tomb. {73g} That is, ordinarily\nthey escape God\u2019s hand in this life, save only a few Examples are made,\nthat others may be cautioned, and take warning thereby: But at the day\nof Judgment they must be rebuked for their evil with the lashes of\ndevouring fire.\n\nAtten. Can you give me no examples of Gods wrath upon men that have\nacted this tragical wicked deed Mr. Badman.\n\nWise. Yes; {74a} Hamor and Shechem, and all the men of their City, for\nattempting to make God and Religion the stalking-Horse to get Jacobs\ndaughters to wife, were together slain with the edge of the sword. A\nJudgment of God upon them, no doubt, for their dissembling in that\nmatter. All manner of lying and dissembling is dreadfull, but to make\nGod and Religion a Disguise, therewith to blind thy Dissimulation from\nothers eyes, is highly provoking to the Divine Majesty.\n\n[Picture: Take note symbol] I knew one that dwelt not far off from our\nTown, that got him a wife as Mr. Badman got his; but he did not enjoy\nher long: for one night as he was riding home (from his companions,\nwhere he had been at a neighbouring Town) his horse threw him to the\nground, where he was found dead at break of day; frightfully and\nlamentably mangled with his fall, and besmeared with his own blood.\n\nAtten. Well, but pray return again to Mr. Badman, how did he carry it\nto his wife, after he was married to her?\n\nWise. Nay, let us take things along as we go. He had not been married\nbut a little while, but his Creditors came upon him {74c} for their\nmoney: He deferred them a little while, but at last things were come to\nthat point, that pay he must, or must do worse; so he appointed them a\ntime, and they came for their money, and he payed them down with her\nmoney before her eyes, for those goods that he had profusely spent\namong his Whores long before, (besides the portion that his Father gave\nhim) to the value of two hundred pounds.\n\nAtten. This beginning was bad; but what shall I say? \u2019twas like Mr.\nBadman himself. Poor woman, this was but a bad beginning for her, I\nfear it filled her with trouble enough, as I think such a beginning\nwould have done, one, perhaps much stronger than she.\n\nWise. Trouble, ay, you may be sure of it, but now \u2019twas too late to\nrepent, {75a} she should have looked better to herself, when being wary\nwould have done her good; her harms may be an advantage to others, that\nwill learn to take heed thereby; but for her self, she must take what\nfollows, even such a life now as Mr. Badman her Husband will lead her,\nand that will be bad enough.\n\nAtten. This beginning was bad, and yet I fear it was but the beginning\nof bad.\n\nWise. You may he sure, that it was but the beginning of badness, for\nother evils came on apace; as for instance: it was but a little while\nafter he was married, {75b} but he hangs his Religion upon the hedge,\nor rather dealt with it as men deal with their old Cloaths, who cast\nthem off, or leave them to others to wear, for his part he would be\nReligious no longer.\n\nNow therefore he had pulled off his Vizzard, and began to shew himself\nin his old shape, a base, wicked, debauched fellow, (and now the poor\nwoman saw that she was betrayed indeed;) now also his old Companions\nbegin to flock about him, and to haunt his house and Shop as formerly:\nAnd who with them but Mr. Badman? and who with him again but they?\n\nNow those good people that used to company with his Wife, began to be\nama[t]ed and discouraged; {75c} also he would frown and gloat upon\nthem, as it he abhorred the appearance of them: so that in little\ntime he drove all good company from her, and made her sit solitary by\nherself. He also began now to go out a nights to those Drabs {75d}\nwho were his Familiars before, with whom he would stay somtimes till\nmidnight, and sometimes till almost morning, and then would come home\nas drunk as a Swine; and this was the course of Mr. Badman.\n\nNow, when he came home in this case, if his wife did but speak a word\nto him, about where he had been, and why he had so abused himself,\nthough her words were spoken in never so much meekness and love, then\nshe was Whore, {76a} and Bitch, and Jade; and \u2019twas well if she miss\u2019d\nhis fingers and heels. Sometimes also he would bring his Puncks home to\nhis house, and wo be to his wife when they were gone, if she did not\nentertain them with all varieties possible, and also carry it lovingly\nto them.\n\nThus this good woman was made by Badman her Husband, to possess nothing\nbut disappointments as to all that he had promised her, or that she\nhoped to have at his hands.\n\nBut that that added pressing weight to all her sorrow, was, that, as\nhe had cast away all Religion himself, so he attempted, if possible,\nto make her do so too. {76b} He would not suffer her to go out to the\nPreaching of the Word of Christ, nor to the rest of his Appointments,\nfor the health and salvation of her Soul: he would now taunt at, and\nreflectingly speak of her Preachers; {76c} and would receive, yea raise\nscandals of them, to her very great grief and affliction.\n\nNow she scarce durst go to an honest Neighbours house, or have a good\nBook in her hand; specially when he had his companions in his house, or\nhad got a little drink in his head. He would also, when he perceived\nthat she was dejected, speak tauntingly, {76d} and mockingly to her in\nthe presence of his Companions, calling of her his Religious Wife, his\ndemure Dame, and the like; also he would make a sport of her among his\nwanton ones abroad.\n\nIf she did ask him (as sometimes she would) to let her go out to a\nSermon, he would in a currish manner reply, Keep at home, keep at home,\nand look to your business, we cannot live by hearing of Sermons. {76e}\nIf she still urged that he would let her goe, then he would say to\nher, Goe if you dare. He would also charge her with giving of what he\nhad to her Ministers, when, vile wretch, he had spent it on his vain\nCompanions before.\n\nThis was the life that Mr. Badmans good wife lived, within few months\nafter he had married her.\n\nAtten. This was a disappointment indeed.\n\nWise. A disappointment indeed, as ever, I think, poor woman had. One\nwould think that the Knave might a little let her have had her will,\nsince it was nothing but to be honest, and since she brought him so\nsweet, so lumping a Portion, for she brought hundreds into his house: I\nsay, one would think he should have let her had her own will a little,\nsince she desired it only in the Service and Worship of God: but could\nshe win him to grant her that? no, not a bit if it would have saved\nher life. True, sometimes she would steal out when he was from home,\non a Journey, or among his drunken companions, but with all privacy\nimaginable; {77a} and, poor woman, this advantage she had, she carried\nit so to all her Neighbours, that, though many of them were but carnal,\nyet they would not betray her, or tell of her going out to the Word,\nif they saw it, but would rather endeavour to hide it from Mr. Badman\nhimself.\n\nAtten. This carriage of his to her, was enough to break her heart.\n\nWise. It was enough to do it indeed, yea it did effectually do it.\nIt killed her in time, yea it was all the time a killing of her. She\nwould often-times when she sate by her self, thus mournfully bewail\nher condition: {77b} Wo is me that I sojourn in Meshech, and that I\ndwell in the tents of Kedar; my soul hath long time dwelt with him that\nhateth peace. {77c} O what shall be given unto thee, thou deceitful\ntongue? or what shall be done unto thee, thou false tongue? I am a\nWoman grieved in spirit, my Husband has bought me and sold me for his\nlusts: \u2019Twas not me, but my Money that he wanted: O that he had had it,\nso I had had my liberty!\n\nThis she said, not of contempt of his Person, but of his Conditions,\nand because she saw that by his hypocritical tongue, he had brought her\nnot only almost to beggery, but robbed her of the Word of God.\n\nAtten. It is a deadly thing, I see, to be unequally yoaked with\nUnbelievers. If this woman had had a good Husband, how happily might\nthey have lived together! Such an one would have prayed for her, taught\nher, and also would have encourages her in the Faith, and ways of God:\nBut now, poor creature, instead of this, there is nothing but the quite\ncontrary.\n\nWise. It is a deadly thing indeed, and therefore, by the Word of\nGod his people are forbid to be joyned in marriage with them. {77d}\nBe not, saith it, unequally yoaked together with unbelievers; for\nwhat fellowship hath righteousness with unrighteousness? and what\ncommunion hath light with darkness? And what Concord hath Christ with\nBelial? or what part hath he that believeth with an Infidel? And what\nagreement hath the Temple of God with Idols? {78a} There can be no\nagreement where such Matches are made, even God himself hath declared\nthe contrary, from the beginning of the world. I (says he) will put\nenmity betwixt thee and the woman, betwixt thy seed and her seed. {78b}\nTherefore he saith in another place, they can mix no better than Iron\nand Clay. I say, they cannot agree, they cannot be one, and therefore\nthey should be aware at first, and not lightly receive such into their\naffections. God has often made such Matches bitter, especially to his\nown. Such matches are, as God said of Elie\u2019s Sons that were spared,\nto consume the eyes, and to grieve the heart. Oh the wailing, and\nlamentation that they have made that have been thus yoaked, especially\nif they were such as would be so yoaked, against their light, and good\ncounsel to the contrary.\n\nAtten. Alas! he deluded her with his tongue, and feigned reformation.\n\nWise. Well, well; she should have gone more warily to work: {78d}\nwhat if she had acquainted some of her best, most knowing, and godly\nfriends therewith? what if she had engaged a Godly Minister or two to\nhave talked with Mr. Badman? Also, what if she had laid wait round\nabout him, to espie if he was not otherwise behind her back than\nhe was before her face? And besides, I verily think (since in the\nmultitude of Counsellors there is safety) that if she had acquainted\nthe Congregation with it, and desired them to spend some time in prayer\nto God about it, and if she must have had him, to have received him\nas to his godliness, upon the Judgment of others, rather than her\nown, (she knowing them to be Godly and Judicious, and unbiassed men)\nshe had had more peace all her life after; than to trust to her own\npoor, raw, womanish Judgment, as she did. Love is blind, and will see\nnothing amiss, where others may see an hundred faults. Therefore I say,\nshe should not have trusted to her own thoughts in the matter of his\nGoodness.\n\nAs to his Person, there she was fittest to judge, because she was to\nbe the person pleased, but as to his Godliness, there the Word was\nthe fittest Judge, and they that could best understand it, because\nGod was therein to be pleased. I wish {79a} that all young Maidens\nwill take heed of being beguiled with flattering words, with feigning\nand lying speeches, and take the best way to preserve themselves from\nbeing bought and sold by wicked men, as she was; lest they repent with\nher, when (as to this) repentance will do them no good, but for their\nunadvisedness goe sorrowing to their graves.\n\nAtten. Well, things are past with this poor woman, and cannot be called\nback, let others {79b} beware, by her misfortunes, lest they also fall\ninto her distress.\n\nWise. That is the thing that I say, let them take heed, lest for\ntheir unadvisedness the smart, as this poor woman has done. And ah!\nmethinks, that they that yet are single persons, and that are tempted\nto marry to such as Mr. Badman; would, to inform, and warn themselves\nin this matter, before they intangle themselves, but goe to some that\nalready are in the snare, and ask them how it is with them, as to the\nsuitable, or unsuitableness of their marriage, and desire their advice.\nSurely they would ring such a peal in their ears about the unequality,\nunsuitableness, disadvantages, and disquietments, and sins that attend\nsuch marriages, that would make them beware as long as they live. But\nthe bird in the air, knows not the notes of the bird in the snare,\nuntill she comes thither herself: Besides, to make up such marriages,\nSatan, and carnal Reason, and Lust, or at least Inconsiderateness, has\nthe chiefest hand; and where these things bear sway, designs, though\nnever so destructive, will goe headlong on: and therefore I fear, that\nbut little warning will be taken by young Girls, at Mr. Badmans wives\naffliction.\n\nAtten. But are there no disswasive arguments to lay before such, to\nprevent their future misery.\n\nWise. Yes: There is the Law of God, that forbiddeth marriage with\nunbelievers. These kind of marriages also are condemned even by\nirrational creatures. 1. It is forbidden by the Law of God both in\nthe Old Testament and in the New. 1. In the Old. Thou shalt not make\nMarriages with them; Thy daughter thou shalt not give unto his son, nor\nhis daughter shalt thou take unto thy son, Deut. 7. 4, 5. {80a} 2. In\nthe New Testament it is forbidden. Be ye not unequally yoaked together\nwith unbelievers; Let them marry to whom they will, only in the Lord.\n{80b}\n\nHere now is a prohibition, {80c} plainly forbidding the Believer to\nmarry with the Unbeliever, therefore they should not do it. Again,\nthese unwarrantable Marriages, are, as I may so say, condemned by\nirrational creatures, who will not couple but with their own sort: Will\nthe Sheep couple with a Dog, the Partridge with a Crow, or the Feasant\nwith an Owl? No, they will strictly tye up themselves to those of their\nown sort only: Yea, it sets all the world a wondring, when they see or\nhear the contrary. Man only is most subject to wink at, and allow of\nthese unlawful mixtures of men and women; Because man only is a sinful\nBeast, a sinful Bird, therefore he, above all, will take upon him by\nrebellious actions to answer, or rather to oppose and violate the Law\nof his God and Creator; nor shall these, or other Interogatories, [What\nfellowship? what concord? what agreement? what communion can there\nbe in such Marriages?] be counted of weight, or thought worth the\nanswering by him.\n\nBut further. The dangers {80d} that such do commonly run themselves\ninto, should be to others a disswasive argument to stop them from doing\nthe like: for besides the distresses of Mr. Badmans wife, many that\nhave had very hopefull beginnings for heaven, have by vertue of the\nmischiefs that have attended these unlawfull marriages, miserably and\nfearfully miscarried. Soon after such marriages, Conviction (the first\nstep toward heaven) hath ceased; Prayer (the next step toward Heaven)\nhath ceased; Hungrings and thirstings after salvation (another step\ntowards the Kingdom of Heaven) have ceased. In a word, such marriages\nhave estranged them from the Word, from their godly and faithful\nFriends, and have brought them again into carnal company, among carnal\nFriends, and also into carnal Delights, where, and with whom they have\nin conclusion both sinfully abode, and miserably perished.\n\nAnd this is one reason why God hath forbidden this kind of unequal\nmarriages. For they, saith he, meaning the ungodly, will turn away thy\nson from following me, that they may serve other Gods, so will the\nanger of the Lord be kindled against you, and destroy you suddenly.\n{81a} Now mark, there were some in Israel, that would, notwithstanding\nthis prohibition, venture to marry to the Heathens and Unbelievers:\nBut what followed? They served their Idols, they sacrificed their Sons\nand their Daughters unto Devils. Thus were they defiled with their own\nworks, and went a whoring with their own Inventions. Therefore was the\nwrath of the Lord kindled against his people, insomuch that he abhorred\nhis own Inheritance. {81b}\n\nAtten. But let\u2019s return again to Mr. Badman; had he any Children by his\nwife?\n\nWise. Yes, seven.\n\nAtten. I doubt they were but badly brought up.\n\nWise. One of them loved its Mother dearly, and would constantly harken\nto her voice. Now that Child {81c} she had the opportunity to instruct\nin the Principles of Christian Religion, and it became a very gracious\nchild. But that child Mr. Badman could not abide, he would seldom\nafford it a pleasant word, but would scowl and frown upon it, speak\nchurlishly and doggedly to it, and though as to Nature it was the most\nfeeble of the seven, yet it oftenest felt the weight of its Fathers\nfingers. Three of his Children did directly follow his steps, and began\nto be as vile as (in his youth) he was himself. The other that remained\nbecame a kind of mungrel Professors, not so bad as their Father, nor\nso good as their Mother, but were betwixt them both. They had their\nMothers Notions, and their Fathers Actions, and were much like those\nthat you read of in the Book of Nehemiah; These children spake half in\nthe speech of Ashdod, and could not speak in the Jews Language, but\naccording to the language of each people. {81d}\n\nAtten. What you say in this matter, is observable, and if I take not my\nmark amiss, it often happeneth after this manner where such unlawful\nMarriages are contracted.\n\nWise. It sometimes doth so, and the reason, with respect to their\nParents, is this: Where the one of the Parents is godly, and the other\nungodly and vile, (though they can agree in begetting of Children,\nyet) they strive for their Children when they are born. {82a} The\ngodly Parent strives for the child, and by Prayers, Counsel and good\nExamples, labours to make it holy in body and soul, and so fit for the\nKingdom of Heaven; but the ungodly would have it like himself, wicked\nand base and sinful; and so they both give instructions accordingly:\ninstructions did I say? yea, and Examples too, according to their\nminds. Thus the godly, as Hannah, is presenting her Samuel unto the\nLord: but the ungodly, like them that went before them, are for\noffering their Children to Moloch, to an Idol, to sin, to the Devil,\nand to Hell. Thus one harkeneth to the Law of their Mother, and is\npreserved from destruction, but as for the other, as their Fathers\ndid, so do they. Thus did Mr. Badman and his wife part some of their\nChildren betwixt them; but as for the other three that were as \u2019twere\nMungrels, betwixt both, they were like unto those that you read of in\nKings, They feared the Lord, but served their own Idols. {82b} They\nhad, as I sail, their Mothers Notions, and I will adde, Profession\ntoo, but their Fathers Lusts, and something of his Life. Now their\nFather did not like them, because they had their Mothers tongue; and\nthe Mother did not like them because they had still their Fathers\nheart and life; nor were they indeed fit company for good or bad. The\nGood would not trust them because they were bad, the Bad would not\ntrust them because they were good, viz. The good would not trust them\nbecause they were bad in their Lives, and the bad would not trust them\nbecause they were good in their Words: So they were forced with Esau to\njoyn in affinity with Ishmael; to wit, to look out a people that were\nHypocrites like themselves, and with them they matcht, and lived and\ndied.\n\nAtten. Poor woman, she could not but have much perplexity.\n\nWise. Yea, and poor Children, that ever they were sent into the world\nas the fruit of the loyns, and under the government of such a father as\nMr. Badman.\n\nAtten. You say right, for such children, lye, almost under all manner\nof disadvantages: but we must say nothing, because this also is the\nsovereign Will of God.\n\nWise. We may not by any means object against God: yet we may talk of\nthe advantages, and disadvantages that Children have by having for\ntheir Parents such as are either Godly, or the contrary.\n\nAtten. You say right, we may so, and pray now, since we are about it,\nspeak something in brief unto it, that is, unto this; What advantage\nthose Children have above others, that have for their Parents such as\nindeed are Godly.\n\nWise. So I will, only I must first premise these two or three things.\n{83a}\n\n1. They have not the advantage of Election for their fathers sakes.\n\n2. They are born, as others, the children of wrath, though they come of\nGodly Parents.\n\n3. Grace comes not unto them as an Inheritance, because they have Godly\nParents. These things premised I shall now proceed.\n\n1. The children of Godly Parents are the children of many Prayers: they\nare prayed for before, and Prayed for after they are born, and the\nPrayer of a godly Father and godly Mother doth much.\n\n2. They have the advantage of what restraint is possible, from what\nevils their Parents see them inclinable to, and that is a second mercy.\n\n3. They have the advantage of Godly instruction, and of being told\nwhich be, and which be not the right ways of the Lord.\n\n4. They have also those ways commended unto them, and spoken well of in\ntheir hearing, that are good.\n\n5. Such are also, what may be, kept out of evil company, from evil\nBooks, and from being taught the way of Swearing, Lying, and the like,\nas Sabbath-breaking, and mocking at good men, and good things, and this\nis a very great mercy.\n\n6. They have also the benefit of a godly life set before them\ndoctrinally by their Parents, and that doctrine backt with a godly and\nholy example: and all these are very great advantages.\n\nNow all these advantages, the children of ungodly Parents want; {84a}\nand so are more in danger of being carried away with the error of the\nwicked. For ungodly Parents neither Pray for their Children, nor do,\nnor can they heartily instruct them; they do not after a godly manner\nrestrain them from evil, nor do they keep them from evil company. They\nare not grieved at, nor yet do they forewarn their children to beware\nof such evil actions that are abomination to God, and to all good\nmen. They let their children break the Sabbath, swear, lye, be wicked\nand vain. They commend not to their children an holy life, nor set a\ngood example before their eyes. No, they do in all things contrary:\nEstranging of their children what they can, from the love of God and\nall good men, so soon as they are born. Therefore it is a very great\nJudgment of God upon children to be the Offspring of base and ungodly\nmen. {84b}\n\nAtten. Well, but before we leave Mr. Badmans wife and children, I have\na mind, if you please, to enquire a little more after one thing, the\nwhich I am sure you can satisfie me in.\n\nWise. What is that?\n\nAtten. You said a while ago, that this Mr. Badman would not suffer his\nwife to go out to hear such godly Ministers as she liked, but said if\nshe did, she had as good never come home any more. Did he often carry\nit thus to her?\n\nWise. He did say so, he did often say so. This I told you then, and had\nalso then told you more, but that other things put me out.\n\nAtten. Well said, pray therefore now go on.\n\nWise. So I will. Upon a time, she was on a Lords day for going to hear\na Sermon, and Mr. Badman was unwilling {84c} she should: but she at\nthat time, as it seems, did put on more courage than she was wont; and\ntherefore, after she had spent upon him, a great many fair words and\nentreaties, if perhaps she might have prevailed by them, but all to no\npurpose at all: At last she said she would go, and rendred this reason\nfor it; I have an Husband, but also a God; my God has commanded me, and\nthat upon pain of damnation, to be a continual Worshipper of him, and\nthat in the way of his own Appointments: I have an Husband, but also a\nSoul, and my Soul ought to be more unto me, than all the world besides.\nThis soul of mine I will look after, care for, and (if I can) provide\nit an Heaven for its habitation. You are commanded to love me, as you\nlove your own body, and so do I love you; {85a} but I tell you true, I\npreferr my Soul before all the world, and its Salvation I will seek.\n\nAt this, first, {85b} he gave her an ugly wish, and then fell into a\nfearfull rage, and sware moreover that if she did go, he would make\nboth her, and all her damnable Brotherhood (for so he was pleased to\ncall them) to repent their coming thither.\n\nAtten. But what should he mean by that?\n\nWise. You may easily guess what he meant: he meant, he would turn\nInformer, and so either weary out those that she loved, from meeting\ntogether to Worship God; or make them pay dearly for their so doing;\nthe which if he did, he knew it would vex every vein of her tender\nheart.\n\nAtten. But do you think Mr. Badman would have been so base?\n\nWise. Truly he had malice, and enmity enough in his heart to do it,\nonely he was a Tradesman; also he knew that he must live by his\nneighbours, and so he had that little wit in his anger, that he\nrefrained himself, and did it not. But, as I said, he had malice and\nenvy enough in his heart {85c} to have made him to do it, only he\nthought it would worst him in his trade: yet these three things he\nwould be doing.\n\n1. He would be putting of others on to molest and abuse her friends.\n\n2. He would be glad when he heard that any mischief befell them.\n\n3. And would laugh at her, when he saw her troubled for them. And now I\nhave told you Mr. Badmans way as to this.\n\nAtten. But was he not afraid of the Judgments of God, that did fly\nabout at that time?\n\nWise. He regarded not the Judgment nor Mercy of God, for had he at all\ndone that, he could not have done as he did. But what Judgments do you\nmean?\n\nAtten. Such Judgments, that if Mr Badman himself had taken but sober\nnotice of, they might have made him a hung down his ears.\n\nWise. Why, have you heard of any such persons that the Judgments of God\nhave overtaken.\n\nAtten. Yes, and so, I believe, have you too, though you make so strange\nabout it.\n\nWise. I have so indeed, to my astonishment and wonder.\n\nAtten. Pray, therefore, if you please, tell me what it is, as to this,\nthat you know; and then, perhaps, I may also say something to you of\nthe same.\n\nWise. [Picture: Take note symbol] In {86} our Town there was one\nW. S. a man of a very wicked life; and he, when there seemed to be\ncountenance given to it, would needs turn Informer. Well, so he did,\nand was as diligent in his business as most of them could be; he would\nwatch a nights, climb Trees, and range the Woods a days, if possible,\nto find out the Meeters, for then they were forced to meet in the\nFields: yea, he would curse them bitterly, and swear most fearfully\nwhat he would do to them when he found them. Well, after he had gone on\nlike a Bedlam in his course a while, and had done some mischiefs to the\npeople, he was stricken by the hand of God, and that in this manner.\n\n1. Although he had his tongue naturally at will, now he was taken with\na faultering in his speech, and could not for weeks together speak\notherwise, than just like a man that was drunk.\n\n2. Then he was taken with a drauling, or slabbering at his mouth, which\nslabber sometimes would hang at his mouth well nigh half way down to\nthe ground.\n\n3. Then he had such a weakness in the back sinews of his Neck, that oft\ntimes he could not look up before him, unless he clapped his hand hard\nupon his forehead, and held up his head that way, by strength of hand.\n\n4. After this his speech went quite away, and he could speak no more\nthan a Swine or a Bear. Therefore, like one of them, he would gruntle\nand make an ugly noyse, according as he was offended, or pleased, or\nwould have any thing done, &c.\n\nIn this posture he continued for the space of half a year, or\nthereabouts, all the while otherwise well, and could go about his\nbusiness, save once that he had a fall from the Bell as it hangs in\nour Steeple, which \u2019twas a wonder it did not kill him: But after that\nhe also walked about, till God had made him a sufficient spectacle of\nhis Judgment for his sin, and then on a sudden he was stricken and dyed\nmiserably: and so there was an end of him and his doings.\n\nI will tell you of another. [Picture: Take note symbol] About four\nmiles from St. Neots, there was a Gentleman had a man, and he would\nneeds be an Informer, and a lusty young man he was. Well, an Informer\nhe was, and did much distress some people, and had perfected his\nInformations so effectually against some, that there was nothing\nfurther to do, but for the Constables to make distress on the people,\nthat he might have the Money or Goods; and as I heard, he hastened them\nmuch to do it. Now while he was in the heat of his work, as he stood\none day by the Fire-side, he had (it should seem) a mind to a Sop in\nthe Pan, (for the Spit was then at the fire,) so he went to make him\none; but behold, a Dog (so say his own Dog) took distaste at something,\nand bit his Master by the Leg; the which bite, notwithstanding all the\nmeans that was used to cure him, turned (as was said) to a Gangrene;\nhowever, that wound was his death, and that a dreadful one too: for my\nRelator said, that he lay in such a condition by this bite, (as the\nbeginning) till his flesh rotted from off him before he went out of\nthe world. But what need I instance in particular persons, when the\nJudgement of God against this kind of people was made manifest, I think\nI may say, if not in all, yet in most of the Counties in England where\nsuch poor Creatures were. But I would, if it had been the will of God,\nthat neither I nor any body else, could tell you more of these Stories:\nTrue stories, that are neither Lye, nor Romance.\n\nAtten. Well, I also heard of both these my self, and of more too, as\nremarkable in their kind as these, if I had any list to tell them:\nbut let us leave those that are behind to others, or to the coming of\nChrist, who then will justifie or condemn them as the merit of their\nwork shall require; or if they repented, and found mercy, I shall be\nglad when I know it, for I wish not a curse to the Soul of mine Enemy.\n\nWise. There can be no pleasure in the telling of such stories, though\nto hear of them may do us a pleasure: They may put us in mind that\nthere is a God that judgeth in the earth, and that doth not alwayes\nforget nor deferre to hear the Crye of the destitute; They also\ncarry along with them both Caution and Counsel to those that are the\nsurvivors of such. Let us tremble at the Judgements of God, and be\nafraid of sinning against him, and it shall be our protection. It shall\ngo well with them that fear God, that fear before him.\n\nAtten. Well Sir, as you have intimated, so I think we have in this\nplace spoken enough about these kind of men; if you please, let us\nreturn again to Mr. Badman himself, if you have any more to say of him.\n\nWise. More! we have yet scarce throughly begun with Any thing that we\nhave said. All the particulars are in themselves so full of badness,\nthat we have rather only looked in them, than indeed said any thing to\nthem: but we will pass them, and proceed. You have heard of the sins\nof his Youth, of his Apprentiship, and how he set up, and married, and\nwhat a life he hath led his wife; and now I will tell you some more\n{88a} of his pranks. He had the very knack of Knavery; had he, as I\nsaid before, been bound to serve an Apprentiship to all these things,\nhe could not have been more cunning, he could not have been more\nartificial at it.\n\nAtten. Nor perhaps so artificially neither. For as none can teach\nGoodness like to God himself, so concerning Sin and Knavery, none can\nteach a man it like the Devil, to whom, as I perceive, Mr. Badman went\nto School from his Childhood to the end of his life. But pray Sir, make\na beginning.\n\nWise. Well so I will. You may remember that I told you what a condition\nhe was in for Money before he did marry, and how he got a rich Wife,\nwith whose Money he paid his debts: Now when he had paid his debts, he\nhaving some Moneys left, he sets up again {88b} as briskly as ever,\nkeeps a great Shop, drives a great Trade, and runs again a great way\ninto debt; but now not into the debt of one or two, but into the debt\nof many, so that at last he came to owe some thousands; and thus he\nwent on a good while. And to pursue his ends the better, he began now\nto study to please all men, and to suit himself to any company; he\ncould now be as they, say as they, that is, if he listed; and then he\nwould list, when he perceived that by so doing, he might either make\nthem his Customers or Creditors for his Commodities. If he dealt with\nhonest men, (as with some honest men he did) then he would be as they;\ntalk as they, seem to be sober as they, talk of Justice and Religion as\nthey, and against Debauchery as they; yea, and would too seem to shew a\ndislike of them that said, did, or were otherwise than honest.\n\nAgain, when he did light among those that were bad, then he would be\nas they, but yet more close and cautiously, except he were sure of his\ncompany: Then he would carry it openly, be as they; say, Damn\u2019em and\nSink\u2019em, as they. If they railed on Good men, so could he; {89} if\nthey railed on Religion, so could he: if they talked beastly, vainly,\nidlely, so would he; if they were for drinking, swearing, whoring, or\nany the like Villanies, so was he. This was now the path he trod in,\nand could do all artificially, as any man alive. And now he thought\nhimself a perfect man, he thought he was always a Boy till now. What\nthink you now of Mr. Badman?\n\nAtten. Think! why, I think he was an Atheist: For no man but an Atheist\ncan do this. I say, it cannot be, but that the man that is such as this\nMr. Badman, must be a rank and stinking Atheist; for he that believes\nthat there is either God or Devil, Heaven or Hell, or Death, and\nJudgment after, cannot doe as Mr. Badman did; I mean, if he could do\nthese things without reluctancy and check of Conscience; yea, if he had\nnot sorrow and remorse for such abominable sins as these.\n\nWise. Nay, he was so far off from reluctancies and remorse of\nConscience for these things, that he counted them the excellency of\nhis Attainments, the quintessence of his Wit, his rare and singular\nvertues, such as but few besides himself could be the Masters of.\nTherefore, as for those that made boggle and stop at things, and that\ncould not in Conscience, and for fear of Death and Judgement, do such\nthings as he; he would call them Fools and Noddies, and charge them for\nbeing frighted with the talk of unseen Bugbears; and would encourage\nthem, if they would be men indeed, to labour after the attainment of\nthis his excellent art. He would often-times please himself {90a} with\nthe thoughts of what he could do in this matter, saying within himself;\nI can be religious, and irreligious, I can be any thing, or nothing;\nI can swear, and speak against swearing; I can lye, and speak against\nlying; I can drink, wench, be unclean, and defraud, and not be troubled\nfor it: Now I enjoy my self, and am Master of mine own wayes, and not\nthey of me. This I have attained with much study, great care, and more\npains. But this his talk should be only with himself, to his wife, who\nhe knew durst not divulge it; or among his Intimates, to whom he knew\nhe might say any thing.\n\nAtten. Did I call him before an Atheist? I may call him now a Devil, or\na man possessed with one, if not with many. I think that there cannot\nbe found in every corner such an one as this. True, it is said of King\nAhaz, that he sinned more and more; and of Ahab, that he sold himself\nto work wickedness; and of the men of Sodom, that they were sinners\nexceedingly before the Lord. {90b}\n\nWise. An Atheist he was no doubt, if there be such a thing as an\nAtheist in the world, but for all his brags of perfection and security\nin his wickedness, I believe that at times God did let down fire from\nHeaven into his Conscience. True, I believe he would quickly put it\nout again, and grow more desperate and wicked afterward, but this also\nturned to his destruction, as afterward you may hear. {90c}\n\nBut I am not of your mind, to think that there are but few such in\nthe world; except you mean as to the Degree of wickedness unto which\nhe had attained. For otherwise, no doubt, {90d} there is abundance of\nsuch as he: men of the same mind, of the same principles, and of the\nsame conscience too, to put them into practice. Yea, I believe that\nthere are many that are endeavouring to attain to the same pitch of\nwickedness; and all them are such as he, in the Judgment of the Law;\nnor will their want of hellish wit to attain thereto, excuse them at\nthe day of Judgment. You know that in all Science, some are more arch\nthan some; and so it is in the art, as well as in the practice of\nwickedness: some are two-fold, and some seven-fold more the children\nof Hell than others, (and yet all the children of Hell,) else they\nwould all be Masters, and none scholars in the school of wickedness.\nBut there must be Masters, and there must be Learners; Mr. Badman was\na master in this art, and therefore it follows that he must be an arch\nand chief one in that mystery.\n\nAtten. You are in the right, for I perceive that some men, though they\ndesire it, cannot be so arch in the practice thereof as others, but are\n(as I suppose they call them) fools and dunces to the rest, their heads\nand capacities will not serve them to act and do so wickedly. But Mr.\nBadman wanted not a wicked head to contrive, as well as a wicked heart\nto do his wickedness.\n\nWise. True, but yet I say, such men shall at the day of Judgment, be\njudged, not only for what they are, but also for what they would be.\nFor if the thought of foolishness is sin, {91a} doubtless the desire\nof foolishness is more sin: and if the desire be more, the endeavour\nafter it must needs be more and more. {91b} He then that is not an\nartificial Atheist and Transgressor, yet if he desires to be so, if he\nendeavoureth to be so, he shall be Judged and condemned to Hell for\nsuch an one. For the Law Judgeth men, as I said, according to what\nthey would be. He that looketh upon a woman to lust after her, hath\ncommitted adultery with her already in his heart. {91c} By the same\nrule, he that would steal, doth steal; he that would cheat, doth cheat;\nhe that would swear, doth swear; and he that would commit adultery,\ndoth do so. For God Judgeth men according to the working of their\nminds, and saith; As he thinketh, so is he. That is, so is he in his\nheart, in his intentions, in his desires, in his endeavours; and Gods\nLaw, I say, lays hold of the desires, intentions and endeavours, even\nas it lays hold of the act of wickedness it self. {91d} A man then that\ndesires to be as bad as Mr. Badman, (and desires to be so wicked have\nmany in their hearts) though he never attains to that proficiency in\nwickedness as he, shall yet be Judged for as bad a man as he, because\n\u2019twas in his desires to be such a wicked one.\n\nAtten. But this height of wickedness in Mr. Badman, will not yet out\nof my mind. This hard, desperate, or what shall I call it, diabolicall\nframe of heart, was in him a foundation, a ground-work, to all acts and\ndeeds that were evil.\n\nWise. The heart, and the desperate wickedness of it, is the foundation\nand groundwork of all. Atheism, professed and practicall, spring both\nout of the heart, yea and all manner of evils besides. {92a} For they\nbe not bad deeds that make a bad man, but he is already a bad man that\ndoth bad deeds. A man must be wicked before he can do wickedness. {92b}\nWickedness proceedeth from the wicked. \u2019Tis an evil tree that bears\nevil fruit, men gather no grapes of thorns; the heart therefore must be\nevil, before the man can do evil, and good before the man doth good.\n\nAtten. Now I see the reason why Mr. Badman was so base, as to get a\nWife by dissimulation, and to abuse her so like a Villain when he had\ngot her, it was because he was before by a wicked heart prepared to act\nwickedness.\n\nWise. You may be sure of it; for from within, out of the heart of\nman proccedeth evil thoughts, Adulteries, Fornications, Murders,\nThefts, Coveteousness, Wickedness, Deceit, Lasciviousness, an evil\nEye, Blasphemy, Pride, Foolishness. All these things come from within,\nand defile a man. {92c} And a man, as his naughty mind inclines him,\nmakes use of these, or any of these, to gratifie his lust, to promote\nhis designs, to revenge his malice, to enrich, or to wallow himself\nin the foolish pleasures and pastimes of this life: And all these did\nMr. Badman do, even to the utmost, if either opportunity, or purse, or\nperfidiousness, would help him to the obtaining of his purpose.\n\nAtten. Purse! Why he could not but have Purse to do almost what he\nwould, having married a wife with so much money.\n\nWise. Hold you there; some of Mr. Badmans sins were costly, as his\ndrinking, and whoring, and keeping other bad company; though he was a\nman that had ways too many to get money, as well as ways too many to\nspend it.\n\nAtten. Had he then such a good Trade, for all he was such a bad man? or\nwas his Calling so gainfull to him, as alwayes to keep his Purses belly\nfull, though he was himself a great spender?\n\nWise. No: It was not his Trade that did it, though he had a pretty\ntrade too. He had another way to get Money, and that by hatfulls and\npocketfulls at a time.\n\nAtten. Why I trow he was no Highway man, was he?\n\nWise. I will be sparing in my speech as to that, though some have\nmuttered as if he could ride out now and then, about no body but\nhimself knew what, over night, and come home all dirty and weary next\nmorning. But that is not the thing I aim at.\n\nAtten. Pray let me know it, if you think it convenient that I should.\n\nWise. I will tell you: It was this, he had an art to Break, {93a} and\nget hatfulls of money by breaking.\n\nAtten. But what do you mean by Mr. Badmans Breaking? you speak\nmystically, do you not?\n\nWise. No, no, I speak plainly. Or, if you will have it in plainer\nlanguage, \u2019tis this: When Mr. Badman had swaggered and whored away\nmost of his wifes portion, he began to feel that he could not much\nlonger stand upon his legs in this course of life, and keep up his\nTrade and Repute (such as he had) in the world; but by the new Engine\nof Breaking. Wherefore, upon a time, he gives a great, and sudden\n{93b} rush into several mens debts, to the value of about four or five\nthousand pound, driving at the same time a very great trade, by selling\nmany things for less than they cost him, to get him custom, therewith\nto blind his Creditors eyes. His Creditors therefore feeling that he\nhad a great employ, and dreaming that it must needs at length turn\nto a very good account to them, trusted him freely without mistrust,\nand so did others too, to the value of what was mentioned before.\nWell, when Mr. Badman had well feathered his Nest with other mens\ngoods and money, after a little time {93c} he breaks. And by and by\nit is noysed abroad that Mr. Badman had shut up Shop, was gone, and\ncould trade no longer. Now, by that time his breaking was come to his\nCreditors ears, he had by Craft and Knavery made so sure of what he\nhad, that his Creditors could not touch a penny. Well, when he had\ndone, he sends his mournfull sugered letters to his Creditors, to let\nthem understand what had happened unto him, and desired them not to\nbe severe with him; {94a} for he bore towards all men an honest mind,\nand would pay so far as he was able. Now he sends his letters by a man\n{94b} confederate with him, who could make both the worst, and best\nof Mr. Badmans case: The best for Mr. Badman, and the worst for his\nCreditors. So when he comes to them, he both bemoans them, and condoles\nMr. Badmans condition: Telling of them, that without a speedy bringing\nof things to a conclusion, Mr. Badman would be able to make them no\nsatisfaction, but at present he both could, and would, and that to the\nutmost of his power: and to that end, he desired that they would come\nover to him. Well, his Creditors appoint him a time, and come over; and\nhe, mean while, authorizes another to treat with them, but will not\nbe seen himself, unless it was on a Sunday, lest they should snap him\nwith a Writ. So his deputed friend treats with them about their concern\nwith Mr. Badman, first telling them of the great care that Mr. Badman\ntook to satisfie them and all men for whatsoever he ought, as far as\nin him lay, and, how little he thought a while since to be in this low\ncondition. He pleaded also the greatness of his Charge, the greatness\nof Taxes, the Badness of the times, and the great Losses that he had\nby many of his customers, some of which died in his debt, others were\nrun away, and for many that were alive, he never expected a farthi[n]g\nfrom them. Yet nevertheless he would shew himself an honest man, and\nwould pay as far as he was able; and if they were willing to come to\nterms, he would make a composition with them, (for he was not able to\npay them all.) The Creditors asked what he would give? {94c} \u2019Twas\nreplyed, Half a crown in the pound. At this they began to huff, and he\nto renew his complaint and entreaty; but the Creditors would not hear,\nand so for that time their meeting without success broke up. But after\nhis Creditors were in cool blood, and admitting of second thoughts, and\nfearing lest delays should make them lose all, they admit of a second\ndebate, come together again, and by many words, and great ado, they\nobtained five shillings i\u2019th\u2019 pound. {94d} So the money was produced,\nReleases and Discharges drawn, signed, and sealed, Books crossed, and\nall things confirmed; and then Mr. Badman can put his head out of\ndores again, and be a better man than when he shut up Shop, by several\nthousands of pounds.\n\nAtten. And did he do thus indeed?\n\nWise, Yes, once, and again. I think he brake twice or thrice.\n\nAtten. And did he do it before he had need to do it?\n\nWise. Need! What do you mean by need? there is no need at any time for\na man to play the knave. {95} He did it of a wicked mind, to defraud\nand beguile his Creditors: he had wherewithall of his Father, and also\nby his Wife, to have lived upon, with lawfull labour, like an honest\nman. He had also when he made this wicked Break (though he had been\na profuse and prodigal spender) to have paid his creditors their own\nto a farthing. But had he done so, he had not done like himself, like\nMr. Badman; had he, I say, dealt like an honest man, he had then gone\nout of Mr. Badmans road. He did it therefore of a dishonest mind, and\nto a wicked end; to wit, that he might have wherewithall, howsoever\nunlawfully gotten, to follow his Cups and Queans, and to live in the\nfull swinge of his lusts, even as he did before.\n\nAtten. Why this was a meer Cheat.\n\nWise. It was a cheat indeed. This way of breaking, it is else but a\nmore neat way of Thieving, of picking of pockets, of breaking open of\nshops, and of taking from men what one has nothing to do with. But\nthough it seem easie, it is hard to learn, no man that has conscience\nto God or man, can ever be his Crafts Master in this Hellish art.\n\nAtten. Oh! Sirs! what a wicked man was this?\n\nWise. A wicked man indeed. By this art he could tell how to make men\nsend their goods to his shop, and then be glad to take a penny for that\nfor which he had promised before it came thither, to give them a Groat:\nI say, he could make them glad to take a Crown for a pounds worth, and\na thousand for that for which he had promised before to give them four\nthousand pounds.\n\nAtten. This argueth that Mr. Badman had but little conscience.\n\nWise. This argued that Mr. Badman had No Conscience at all; for\nConscience, the least spark of a good Conscience cannot endure this.\n\nAtten. Before we go any further in Mr. Badmans matters, let me desire\nyou, if you please, to give me an answer to these two questions. {96a}\n\n1. What do you find in the Word of God against such a practice, as this\nof Mr. Badmans is? {96b}\n\n2. What would you have a man do that is in his Creditors debt, and can\nneither pay him what he owes him, nor go on in a trade any longer?\n\nWise. I will answer you as well as I can. And first to the first of\nyour questions. To wit, What I find in the Word of God against such a\npractice, as this of Mr. Badmans is.\n\nAnsw. The Word of God doth forbid this wickedness; and to make it the\nmore odious in our eyes, it joyns it with Theft and Robbery: Thou shalt\nnot, says God, defraud thy neighbour, nor rob him. {96c} Thou shalt\nnot defraud, that is, deceive or beguile. Now thus to break, is to\ndefraud, deceive and beguile; which is, as you see, forbidden by the\nGod of Heaven: Thou shalt not defraud thy neighbour, nor rob him. It is\na kind of theft and robbery, thus to defraud, and beguile. {96d} It is\na wilely robbing of his shop, and picking of his pocket: a thing odious\nto Reason and Conscience, and contrary to the Law of nature. It is a\ndesigned piece of wickedness, and therefore a double sin. A man cannot\ndo this great wickedness on a sudden, and through a violent assault\nof Satan. He that will commit this sin, must have time to deliberate,\nthat by invention, he may make it formidable, and that with lies and\nhigh dissimulations. He that commits this wickedness, must first hatch\nit upon his bed, beat his head about it, and lay his plot strong: So\nthat to the completing of such a wickedness, there must be adjoyned\nmany sins, and they too, must go hand in hand untill it be compleated.\nBut what saith the Scripture? {96e}{96f} Let no man go beyond, and\ndefraud his Brother in any matter, because the Lord is the avenger\nof all such. But this kind of Breaking is a going beyond my Brother;\nThis is a compassing of him about that I may catch him in my net; and\nas I said, an art to rob my Brother, and to pick his pocket, and that\nwith his consent. Which doth not therefore mitigate, but so much the\nmore greaten and make odious the offence. For men that are thus wilily\nabused cannot help themselves, they are taken in a deceitfull net. But\nGod will here concern himself, he will be the avenger, he will be the\navenger of all such either here or in another world.\n\nAnd this, the Apostle testifies again, where he saith; {97a} But he\nthat doth wrong, shall receive for the wrong that he hath done, and\nthere is no respect of persons. {97b} That is, there is no man, be he\nwhat he will, if he will be guilty of this sin, of going beyond, of\nbeguiling of, and doing wrong to his Brother, but God will call him\nto an account for it, and will pay him with vengeance for it too; for\nthere is no respect of persons.\n\nI might add, that this sin of wronging, of going beyond, and defrauding\nof my Neighbour, it is like that first prank that the Devil plaid with\nour first Parents, {97c} (as the Altar that Uriah built for Ahaz, was\ntaken from the fashion of that that stood at Damascus, to be the very\npattern of it.) The Serpent beguiled me, says Eve; Mr. Badman beguiles\nhis Creditors. The Serpent beguiled Eve with lying promises of gain;\nand so did Mr. Badman beguile his Creditors. The Serpent said one thing\nand meant another, when he beguiled Eve; and so did Mr. Badman when he\nbeguiled his Creditors.\n\nThat man therefore that doth thus deceive and beguile his neighbour,\nimitateth the Devil; he taketh his examples from him, and not from God,\nthe Word, or good men: and this did Mr. Badman.\n\nAnd now to your second question: To wit, What I would have a man do,\nthat is in his Creditors debt, and that can neither pay him, nor go on\nin a trade any longer? {97d}\n\nAnsw. First of all. If this be his case, and he knows it, let him not\nrun one penny further in his Creditors debt. For that cannot be done\nwith good conscience. He that knowes he cannot pay, and yet will run\ninto debt; does knowingly wrong and defraud his neighbour, and falls\nunder that sentence of the Word of God, The wicked borroweth and payeth\nnot again. Yea worse, he borrows though at the very same time he knows\nthat he cannot pay again. He doth also craftily take away what is his\nNeighbours. That is therefore the first thing that I would propound to\nsuch: Let him not run any further into his Creditors debt. {98a}\n\nSecondly, After this, let him consider, {98b} how, and by what means\nhe was brought into such a condition, that he could not pay his just\ndebts. To wit, whether it was by his own remisness in his Calling, by\nliving too high in Dyet or Apparel, by lending too ravishingly that\nwhich was none of his own, to his loss; or whether by the immediate\nhand and Judgment of God.\n\nIf by searching, he findes, that this is come upon him through\nremisness in his Calling, Extravagancies in his Family, or the like;\nlet him labour for a sence of his sin and wickedness, {98c} for he has\nsinned against the Lord: First, in his being slothfull in business,\nand in not providing, to wit, of is own, by the sweat of his brows,\nor other honest ways, for those of his own house. {98d} And secondly\nin being lavishing in Dyet and Apparel in the Family, or in lending\nto others that which was none of his own. This cannot be done with\ngood conscience: it is both against reason and nature, and therefore\nmust be a sin against God. I say therefore, if thus this debtor hath\ndone, if ever he would live quietly in conscience, and comfortably in\nhis condition for the future, let him humble himself before God, and\nrepent of this his wickedness. For he that is slothfull in his work,\nis brother to him that is a great waster. {98e} To be slothfull and a\nwaster too, is to be as it were a double sinner.\n\nBut again, as this man should enquire into these things, so he should\nalso into this. How came I into this way of dealing in which I have\nnow miscarried? is it a way that my Parents brought me up in, put me\nApprentice to, or that by providence I was first thrust into? or is it\na way into which I have twisted my self, as not being contented with my\nfirst lot, that by God and my Parents I was cast into? This ought duly\nto be considered. {98f} And if upon search, a man shall find that he is\nout of the place and Calling into which he was put by his Parents, or\nthe Providence of God, and has miscarried in a new way, that through\npride and dislike of his first state he as chose rather to embrace;\nhis miscarriage is his sin, the fruit of his Pride, and a token of the\nJudgment of God upon him for his leaving of his first state. And for\nthis he ought, as for the former, to be humble and penitent before the\nLord.\n\nBut if by search, {99a} he finds, that his poverty came by none of\nthese; if by honest search, he finds it so, and can say with good\nconscience, I went not out of my place and state in which God by his\nprovidence had put me; but have abode with God in the calling wherein\nI was called, and have wrought hard, and fared meanly, been civilly\napparelled, and have not directly, nor indirectly made away with my\nCreditors goods: Then has his fall come upon him by the immediate hand\nof God, whether by visible or invisible wayes. For sometimes it comes\nby visible wayes, to wit, by Fire, by Thieves, by loss of Cattel, or\nthe wickedness of sinful dealers, &c. And sometimes by means invisible,\nand then no man knows how; we only see things are going, but cannot see\nby what way they go. Well, Now suppose that a man, by an immediate hand\nof God is brought to a morsel of Bread, what must he do now? {99b}\n\nI answer: His surest way is still to think, that this is the fruit of\nsome sin, though possibly not sin in the management of his calling,\nyet of some other sin. God casteth away the substance of the wicked.\nTherefore let him still humble himself before his God, because his hand\nis upon him, and say, What sin is this, for which this hand of God is\nupon me? and let him be diligent to find it out, for some sin is the\ncause of this Judgment; for God doth not willingly afflict nor grieve\nthe children of men. Either the heart is too much set upon the world,\nor Religion is too much neglected in thy Family, or some thing. There\nis a Snake in the grass, a Worm in the gourd; some sin in thy bosom,\nfor the sake of which God doth thus deal with thee.\n\nThirdly, This thus done, let that man again consider thus with himself:\nPerhaps God is now changing of my Condition and state in the world;\nhe has let me live in fashion, in fulness, and abundance of worldly\nglory, and I did not to his glory improve, as I should, that his good\ndispensation to me. {100a} But when I lived in full and fat pasture,\nI did there lift up the heel: Therefore he will now turn me into hard\nCommons, that with leanness, and hunger, and meanness, and want, I may\nspend the rest of my days. But let him do this without murmering, and\nrepining; let him do it in a godly manner, submitting himself to the\nJudgment of God. Let the rich rejoyce in that he is made low. {100b}\n\nThis is duty, and it may be priviledg to those that are under this hand\nof God. And for thy encouragement to this hard work, (for this is a\nhard work) consider of these four things. {100c}\n\n1. This is right lying down under Gods hand, and the way to be exalted\nin Gods time: when God would have Job embrace the Dunghill, he embraces\nit, and says, The Lord giveth, and the Lord hath taken away, blessed be\nthe name of the Lord. {100d}\n\n2. Consider, That there are blessings also that attend a low condition,\nmore than all the world are aware of. A poor condition has preventing\nmercy attending of it. The poor, because they are poor, are not capable\nof sinning against God as the rich man does.\n\n3. The Poor can more clearly see himself preserved by the providence\nof God than the rich, for he trusteth in the abundance of his riches.\n{100e}\n\n4. It may be God has made thee poor, because he would make thee rich.\nHearken my beloved brethren, hath not God chosen the poor of this\nworld, rich in Faith, and heirs of a Kingdom which God hath promised to\nthem that love him? {100f}\n\nI am perswaded, if men upon whom this hand of God is, would thus\nquietly lye down, and humble themselves under it, they would find more\npeace, yea, more blessing of God attending them in it, than the most of\nmen are aware of. But this is an hard Chapter, and therefore I do not\nexpect that many should either read it with pleasure, or desire to take\nmy counsel.\n\nHaving thus spoken to the Broken man, with reference to his own self; I\nwill now speak to him as he stands related to his Creditors.\n\nIn the next place therefore, let him fall upon the most {101a} honest\nway of dealing with his Creditors, and that I think must be this.\n\nFirst, Let him timely make them acquainted with his condition, and also\ndo to them these three things.\n\n1. Let him heartily, and unfeignedly ask them forgiveness for the wrong\nthat he has done them.\n\n2. Let him proffer them all, and the whole all that ever he has in the\nworld; let him hide nothing, let him strip himself to his raiment for\nthem; let him not keep a Ring, a Spoon, or any thing from them.\n\n3. If none of these two will satisfie them, let him proffer them his\nBody, to be at their dispose, to wit, either to abide imprisonment\ntheir pleasure, or to be at their service, till by labour and travel he\nhath made them such amends as they in reason think fit, (only reserving\nsomething for the succour of his poor and distressed Family out of\nhis labour, which in Reason, and Conscience, and Nature, he is bound\nalso to take care of:) Thus shall he make them what amends he is able,\nfor the Wrong that he hath done them in wasting and spending of their\nEstates.\n\nBy thus doing, he submits himself to Gods rod, commits himself to the\ndispose of his Providence; yea, by thus doing, he casteth the lot of\nhis present and future condition into the lap of his Creditors, and\nleaves the whole dispose thereof to the Lord, {101b} even as he shall\norder and incline their hearts to do with him. And let that be either\nto forgive him; or to take that which he hath for satisfaction; or to\nlay his body under affliction, this way or that, according to Law;\ncan he, I say, thus leave the whole dispose to God, let the issue be\nwhat it will, that man shall have peace in his mind afterward. And the\ncomforts of that state, (which will be comforts that attend Equity,\nJustice, and Duty,) will be more unto him, because more according to\nGodliness, than can be the comforts that are the fruits of Injustice,\nFraudulency, and Deceit. Besides, this is the way to engage God to\nfavour him by the sentence of his Creditors; (for He can entreat them\nto use him kindly,) and he will do it when his ways are pleasing in his\nsight: When a mans ways please the Lord, his enemies shall be at peace\nwith him; {102a} And surely, for a man to seek to make restitution for\nwrongs done, to the utmost of his power, by what he is, has, and enjoys\nin this world, is the best way, in that capacity, and with reference to\nthat thing, that a man can at this time be found active in.\n\nBut he that doth otherwise, abides in his sin, refuses to be disposed\nof by the Providence of God, chuseth an high Estate, though not\nattained in Gods way; when Gods Will is, that he should descend into a\nlow one: yea, he desperately saith in his heart and actions, I will be\nmine own chooser, and that in mine own way, whatever happens or follows\nthereupon.\n\nAtten. You have said well, in my mind. But suppose now, that Mr. Badman\nwas here, could he not object as to what you have said, saying, Go\nand teach your Brethren, that are Professors, this lesson, for they,\nas I am, are guilty of Breaking; yea I am apt to think, of that which\nyou call my Knavish way of breaking; to wit, of breaking before they\nhave need to break. But if not so, yet they are guilty of neglect in\ntheir Calling, {102b} of living higher, both in Fare and Apparrel, than\ntheir Trade or Income will maintain. Besides, that they do break, all\nthe world very well knowes, and that they have the art to plead for\na composition, is very well known to men; and that it is usual with\nthem, to hide their Linnen, their Plate, their Jewels, and (\u2019tis to\nbe thought, sometimes Money and Goods besides,) is as common as four\neggs a penny. And thus they beguile men, debauch their consciences, sin\nagainst their Profession, and make, \u2019tis to be feared, their lusts in\nall this, and the fulfilling of them, their end. I say, if Mr. Badman\nwas here to object thus unto you, what would be your reply?\n\nWise. What! Why I would say, I hope no Good man, no man of good\nconscience, no man that either feareth God, regardeth the credit of\nReligion, the peace of Gods people, or the salvation of his own soul,\nwill do thus.\n\nProfessors, such perhaps there may be, and who, upon earth can help\nit? Jades there be of all colours. {103a} If men will profess, and\nmake their profession a stalking-Horse to beguile their neighbours of\ntheir estates, as Mr. Badman himself did, when he beguiled her that\nnow is with sorrow his wife, who can help it? The Churches of old\nwere pestered with such, and therefore no marvel if these perilous\ndifficult times be so. But mark how the Apostle words it: Nay do wrong\nand defraud, and that your Brethren: Know you not, that the unrighteous\nshall not inherit the Kingdom of God? Be not deceived, neither\nFornicator, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers\nof themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards,\nnor Revilers, nor Extortioners, shall inherit the Kingdom of God. {103b}\n\nNone of these shall be saved in this state, nor shall profession\ndeliver them from the censure of the Godly, when they shall be manifest\nsuch to be. But their profession we cannot help: How can we help it, if\nmen should ascribe to themselves the title of Holy ones, Godly ones,\nZealous ones, Self-denying ones, or any other such glorious title? and\nwhile they thus call themselves, they should be the veryest Rogues for\nall evil, sin, and villany imaginable, who could help it? True, they\nare a scandal to Religion, a grief to the honest hearted, an offence\nto the world, and a stumbling stone to the weak, and these offences\nhave come, do come, and will come, do what all the world can; but wo be\nto them through whom they come; {103c} let such professors therefore\ndisowned by all true Christians, and let them be reckoned among those\nbase men of the world which by such actions they most resemble: They\nare Mr. Badmans Kindred.\n\nFor {103d} they are a shame to Religion, I say these slithy, rob-Shop,\npick-pocket men, they are a shame to Religion, and religious men should\nbe ashamed of them. God puts such an one among the Fools of the world,\ntherefore let not Christians put them among those that are wise for\nheaven. As the Partridge sitteth on eggs, and hatcheth them not, so he\nthat getteth riches and not by right, shall leave them in the midst of\nhis dayes, and at his end shall be a fool. {103e} And the man under\nconsideration is one of these, and therefore must look to fall by this\nJudgment.\n\nA professor! and practice such villianies as these! such an one is not\nworthy to bear that name any longer. We may say to such as the Prophet\nspake to their like, to wit, to the rebellious that were in the house\nof Israel. Goe ye, serve every man his Idols:\u2014If ye will not hearken\nto the Law and Testament of God, to lead your lives thereafter: but\npollute Gods holy name no more with your Gifts, and with your Idols.\n{104a}\n\nGoe professors, Goe; leave off profession, unless you will lead your\nlives according to your profession. Better never profess, than to make\nprofession a stalking-horse to sin, Deceit, to the Devil, and Hell.\n\nThe ground and rules of Religion allow not any such thing: Receive us,\nsays the Apostle, we have wronged no man, we have corrupted no man, we\nhave defrauded no man. {104b} Intimating, that those that are guilty of\nwronging, corrupting or defrauding of any, should not be admitted to\nthe fellowship of Saints, no nor into the common catalogue of Brethren\nwith them.\n\nNor can men with all their Rhetorick, and Eloquent speaking prove\nthemselves fit for the Kingdom of Heaven, or men of good conscience on\nearth. {104c} O that godly plea of Samuel: Behold here I am, says he,\nwitness against me, before the Lord, and before his Anointed, whose\nOxe have I taken, or whose Ass have I taken, or whom have I defrauded,\nwhom have I oppressed, {104d} &c? This was to do like a man of good\nconscience indeed. And in this his Appeal, he was so justified in the\nconsciencies of the whole Congregation, that they could not but with\none voice, as with one mouth, break out joyntly and say, Thou hast not\ndefrauded us, nor oppressed us. {104e}\n\nA Professor, and defraud, away with him! a Professor should not owe\nany man any thing, but love. A professor should provide things, not\nof other mens, but of his own, of his own honest getting, and that\nnot onely in the sight of God, but of all men; that he may adorn the\nDoctrine if God our Saviour in all things.\n\nAtten. But {105a} suppose God should blow upon a Professor in his\nEstate, and Calling, and he should be run out before he is aware, must\nhe be accounted to be like Mr. Badman, and lie under the same reproach\nas he?\n\nWise. No: {105b} If he hath dutifully done what he could to avoid it.\nIt is possible for a Ship to sink at sea, notwithstanding the most\nfaithfull endeavour of the most skilful Pilot under Heaven. And thus,\nas I suppose, it was with the Prophet that left his wife in debt to the\nhazarding the slavery of her children by the Creditors. {105c} He was\nno profuse man, nor one that was given to defraud, for the Text says he\nfeared God; yet, as I said, he was run out more than she could pay.\n\nIf God would blow upon a man, who can help it? and he will do so\nsometimes, {105d} because he will change dispensations with men, and\nbecause he will trye their Graces. {105e} Yea, also because he will\noverthrow the wicked with his Judgments; and all these things are seen\nin Job. But then the consideration of this, should bid men have a care\nthat they be honest, lest this comes upon them for their sin: It should\nalso bid them beware of launching further into the world, than in an\nhonest way by ordinary means they can Godlily make their retreat; for\nthe further in, the greater fall. It should also teach them, to begg\nof God his blessing upon their endeavours, their honest and lawfull\nendeavours. And it should put them upon a diligent looking to their\nsteps, that if in their going they should hear the Ice crack, they may\ntimely goe back again.\n\nThese things considered, and duely put in practice, if God will blow\nupon a man, then let him be content, and with Job embrace the dunghill;\nlet him give unto all their dues, and not fight against the Providence\nof God, (but humble himself rather under his mighty hand,) which comes\nto strip him naked and bare: for he that doth otherwise, fights against\nGod; and declares that he is a stranger to that of Paul; I know both\nhow to be abased, and I know how to abound; every where, in all things,\nI am instructed both to be full, and to be hungry, both to abound, and\nto suffer need. {105f}\n\nAtten. But Mr. Badman would not, I believe, have put this difference\n\u2019twixt things feigned, and those that fall of necessity.\n\nWise. If he will not, God will, Conscience will; and that not thine own\nonly, but the Consciences of all those that have seen the way, and that\nhave known the truth of the condition of such an one.\n\nAtten. Well: Let us at this time leave this matter, and return again to\nMr. Badman.\n\nWise. With all my heart will I proceed to give you a relation of what\nis yet behind of his Life, in order to our discourse of his Death.\n\nAtten. But pray do it with as much brevity as you can.\n\nWise. Why? are you a weary of my relating of things?\n\nAtten. No. But it pleases me to hear a great deal in few words.\n\nWise. I profess not my self an artist that way, but yet as briefly as I\ncan, I will pass through what of his Life is behind; and again I shall\nbegin with his fraudulent dealing (as before I have shewed with his\nCreditors, so now) with his Customers, and those that he had otherwise\nto deal withall.\n\nHe dealt by deceitfull Weights and Measures. {106} He kept weights to\nbuy by, and weights to sell by; measures to buy by, and measures to\nsell by: those he bought by were too big, those he sold by were too\nlittle.\n\nBesides, he could use a thing called slight of hand, if he had to do\nwith other mens weights and measures, and by that means make them\nwhether he did buy or sell, yea though his Customer or Chapman looked\non, turn to his own advantage.\n\nMoreover, he had the art to misreckon men in their Accounts whether\nby weight, or measure, or money, and would often do it to his worldly\nadvantage, and their loss: What say you to Mr. Badman now?\n\nAnd if a question was made of his faithfull dealing, he had his\nservants ready, that to his purpose he had brought up, that would\navouch and swear to his Book, or word: this was Mr. Badmans practice;\nWhat think you of Mr. Badman now?\n\nAtten. Think! Why I can think no other but that he was a man left to\nhimself, a naughty man; for these, as his other, were naughty things;\nif the tree, as indeed it may, ought to be judged, what it is by its\nfruits; then Mr. Badman must needs be a bad Tree. But pray, for my\nfurther satisfaction, shew me now by the Word of God, evil of this his\npractice: and first of his using false Weights and Measures.\n\nWise. The evil of that! why the evil of that appears to every eye: the\nHeathens, that live like Beasts and Bruits in many things, do abominate\nand abhorr such wickedness as this. Let a man but look upon these\nthings as he goes by, and he shall see enough in them from the light of\nnature to make him loath so base a practice; although Mr. Badman loved\nit.\n\nAtten. But shew me something out of the Word against it, will you?\n\nWise. I will willingly do it. And first we will look into the Old\nTestament: {107a} You shall, saith God there, do no unrighteousness in\nJudgment, in mete-yard, in weights or in measures, a just Ballance, a\njust Weight, a just Ephah, and a just Hin shall you have. {107b} This\nis the Law of God, and that which all men according to the Law of the\nland ought to obey. So again: Ye shall have just Ballances, and a just\nEphah, &c. {107c}\n\nNow having shewed you the Law, I will also shew you how God takes\nswerving therefrom. A false Ballance is not good; a false Ballance is\nan abomination to the Lord. {107d} Some have just Weights but false\nBallances, and by vertue of those false Ballances, by their just\nWeights, they deceive the Countrey: {107e} Wherefore, God first of all\ncommands that the Ballance be made Just: A just Ballance shalt thou\nhave. Else they may be, yea are, decievers, notwithstanding their just\nweights.\n\nNow, having commanded that men have a just Ballance, and testifying\nthat a false one is an abomination to the Lord, he proceedeth also unto\nweight and measure.\n\nThou shalt not have in thy bag divers weights, a great and a small;\n{107f} that is one to buy by, and another to sell by, as Mr. Badman\nhad. Thou shalt not have in thy house divers measures, a great and a\nsmall, (and these had Mr. Badman also) but thou shalt have a perfect\nand a just weight; a perfect and a just measure shalt thou have, that\nthy days may be lengthened in the land which the Lord thy God giveth\nthee. For all that do such things, (that is, that use false Weights and\nMeasures) and all that do unrighteously are abomination to the Lord.\nSee now both how plentiful, and how punctual the Scripture is in this\nmatter. But perhaps it may be objected, that all this is old Law, and\ntherefore hath nothing to do with us under the New Testament. (Not\nthat I think you, neighbour, will object thus:) Well, to this foolish\nobjection, let us make an Answer. First, he that makes this objection,\nif he doth it to overthrow the authority of those Texts, {108a}\ndiscovereth that himself is first cousen to Mr. Badman: For a Just man\nis willing to speak reverently of those commands. That man therefore\nhath, I doubt, but little conscience, if any at all that is good,\nthat thus objecteth against the Text: but let us look into the New\nTestament, and there we shall see how Christ confirmeth the same: Where\nhe commandeth that men make to others good measure, including also that\nthey make good weight; telling such that doe thus, or those that do it\nnot, that they may be encouraged to do it; Good measure, pressed down,\nshaken together, and running over, shall men give into your bosom;\nfor with the same measure that ye mete withall, it shall be measured\nto you again: {108b} To wit, both from God and man. For as God will\nshew his indignation against the false man, by taking away even that\nhe hath, so he will deliver up the false man to the Oppressor, and the\nExtortioner shall catch from him, as well as he hath catched from his\nneighbour; therefore another Scripture saith, When thou shalt cease to\ndeal treacherously, they shall deal treacherously with thee. That the\nNew Testament also, hath an inspection into mens Trading, yea even with\ntheir weights and measures, is evident from these general exhortations.\n{108c} Defraud not; lye not one to another; let no man goe beyond his\nbrother in any matter, for God is the avenger of all such: whatsoever\nyou do, do it heartily, as unto the Lord, doing all in his name, to his\nglory; and the like. All these injunctions and commandments do respect\nour life and conversation among men, with reference to our dealing,\ntrading, and so consequently they forbid false, deceitful, yea all\ndoings that are corrupt.\n\nHaving thus in a word or two shewed you, that these things are bad; I\nwill next, for the conviction of those that use them, shew you, where\nGod saith they are to be found. {109a}\n\n1. They are not to be found in the house of the good and godly man, for\nhe, as his God, abhorrs them; but they are to be found in the house\nof evil doers, {109b} such as Mr. Badmans is. Are there, saith the\nProphet, yet the treasures of wickedness in the house of the wicked,\nand the scant measure that is abomination? {109c} Are they there yet,\nnotwithstanding Gods forbidding, notwithstanding Gods tokens of anger\nagainst those that do such things? O how loth is a wicked man to let\ngoe a sweet, a gainful sin, when he hath hold of it! They hold fast\ndeceit, they refuse to let it goe.\n\n2. These deceitful Weights and Measures are not to be found in the\nhouse of the Mercifull, but in the house of the Cruel; in the house\nof them that love to oppress. {109d} The Ballances of deceit are in\nhis hand, he loveth to oppress. {109e} He is given to oppression and\ncruelty, therefore he useth such wicked things in his calling. Yea\nhe is a very cheat, and as was hinted before, concerning Mr. Badmans\nbreaking, so I say now, concerning his using these deceitful weights\nand measures, it is as bad, as base, as to take a purse, or pick a\npocket; for it is a plain robbery, it takes away from a man that which\nis his own, even the price of his money.\n\n3. The deceitful Weights and Measures are not to be found in the house\nof such as relieve the belly, and that cover the loyns of the poor,\nbut of such as indeed would swallow them up. {109f} Hear ye this,\nye that swallow up the needy, and that make the poor of the land to\nfail, saying, When will the new Moon be gone that we may sell corn,\nand the Sabbath that we may set forth Wheat, making the Ephah small\nand the Sheckle great, (making the Measure small, and the Price great)\nand falsifying the Ballances by deceit, that ye may buy the poor for\nsilver, and the needy for a pair of shooes, and sell the refuse of the\nWheat. The Lord hath sworn by the excellencie of Jacob, surely I will\nnot forget any of their works. {109g} So detestable and vile a thing is\nthis in the sight of God.\n\n4. God abominates the thoughts of calling of those that use false\nweights and measures, by any other term than, that they be Impure ones\n{110a} or the like: Shall I count them pure (saith he) with the bag of\ndeceitful weights? {110b} no by no means, they are impure ones, their\nhands are defiled, deceitful gain is in their houses, they have gotten\nwhat they have by coveting an evil Covetousness, and therefore must and\nshall be counted among the impure, among the wicked of the world.\n\nThus you see how full and plain the Word of God is, against this sin,\nand them that use it. And therefore Mr. Badman, for that he used by\nthese things thus to rook and cheat his neighbours, is rightly rejected\nfrom having his Name in, and among the catalogue of the godly.\n\nAtten. But I am perswaded, that the using of these things, and the\ndoing by them thus deceitfully, is not counted so great an evil by some.\n\nWise. Whether it be counted an evil or a vertue, by men, it mattereth\nnot; you see by the Scriptures, the Judgment of God upon it. It was not\ncounted an evil by Mr. Badman, nor is it by any that still are treading\nin his steps. But, I say, \u2019tis no matter how men esteem of things, let\nus adhere to the Judgment of God. And the rather, because when we our\nselves have done weighing and measuring to others, then God will weigh\nand measure both us and our actions. And when he doth so, as he will\ndo shortly, then wo be to him to whom, and of whose actions it shall\nbe thus said by him: Tekel, Thou art weighed in the Ballances, and art\nfound wanting. {110c} God will then recompense their evil of deceiving\nupon their own head, when he shall shut them out of his presence,\nfavour, and kingdom, for ever and ever.\n\nAtten. But \u2019tis a wonder, that since Mr. Badmans common practice was to\ndo thus, that some one or more did not find him out, and blame him for\nthis his wickedness.\n\nWise. For the generality of people, he went away clever with his\nKnavery. For what with his Ballance, his false Ballance, and good\nweight, and what with his slight of hand to boot, he beguiled,\nsometimes a little, and sometimes more, most that he had to deal with:\nBesides, those that use this naughty trade, are either such as blind\nmen with a shew of Religion, or by hectoring the buyer out by words.\nI must confess Mr. Badman was not so arch at the first; {111a} that\nis, to do it by shew of Religion; for now he began to grow threadbare,\n(though some of his brethren are arch enough this way, yea and of his\nsisters too, for I told you at first that there was a great many of\nthem, and of them good:) but for hectoring, for swearing, for lying, if\nthese things would make weight and measure, they should not be wanting\nto Mr. Badmans Customers.\n\nAtten. Then it seems he kept good Weights, and a bad Ballance; well\nthat was better than that both should be bad.\n\nWise. Not at all. There lay the depth of his deceit: {111b} For if\nany at any time found fault, that he used them hardly, and that they\nwanted their weight of things; he would reply: Why did you not see\nthem weighed? will you not believe your own eyes: If you question my\nweights, pray carry them whether you will, I will maintain them to be\ngood and just. The same he would say of his scales. So he blinded all,\nby his Ballance.\n\nAtten. This is cunning indeed: but as you say, there must be also\nsomething done or said, to blind therewith, and this I perceive Mr.\nBadman had.\n\nWise. Yes. He had many ways to blind, but he was never clever at it,\nby making a shew of Religion, (though he cheated his wife therewith:)\nfor he was, especially by those that dwelt near him, too well known\nto do that, though he would bungle at it as well as he could. But\nthere are some that are arch villains this way; they shall to view\nlive a whole life Religiously, and yet shall be guilty of these most\nhorrible sins: And yet Religion in it self is never the worse, nor\nyet the true professors of it. But as Luther says, In the name of\nGod begins all mischief. For Hypocrites have no other way to bring\ntheir evils to maturity, but by using and mixing the Name of God and\nReligion therewith. {112b} Thus they become whited Walls; {112a} for by\nthis white, the white of Religion, the dirt of their actions is hid.\nThus also they become graves that appear not, and they that goe over\nthem, (that have to do with them) are not aware of them, but suffer\nthemselves to be deluded by them. Yea, if there shall, as there will\nsometimes, rise a doubt in the heart of the buyer about the weight and\nmeasure he should have, why, he suffereth his very sences to be also\ndeluded, by recalling of his Chapmans Religion to mind, and thinks\nverily that not his good chapman but himself is out; for he dreams not\nthat his chapman can deceive. But if the buyer shall find it out, and\nshall make it apparent, that he is beguiled; then shall he be healed by\nhaving amends made, and perhaps fault shall be laid upon servants, &c.\nand so Master Cheat shall stand for a right honest man in the eye of\nhis Customer, though the next time he shall pick his pocket again.\n\nSome {112c} plead Custom for their Cheat, as if that could acquit\nthem before the Tribunal of God: And others say, it came to them for\nso much, and therefore another must take it for so much, though there\nis wanting both as to weight and measure: but in all these things\nthere are Juggles; or if not, such must know, {112d} That that which\nis altogether just, they must doe. Suppose that I be cheated my self\nwith a brass half-Crown, must I therefore cheat another therewith?\nif this be bad in the whole, it is also bad in the parts. Therefore\nhowever thou are dealt withall in thy buying, yet thou must deal justly\nin selling, or thou sinnest against thy soul, and art become as Mr.\nBadman. And know, that a pretence to custom is nothing worth. \u2019Tis not\ncustom, but good conscience that will help at Gods Tribunal.\n\nAtten. But I am perswaded, that that which is gotten by men this way,\ndoth them but little good.\n\nWise. I am of your mind for that, but this is not considered by those\nthus minded. For if they can get it, though they get, as we say, the\nDevil and all, by their getting, yet they are content, and count that\ntheir getting is much.\n\nLittle good! Why do you think they consider that? No: no more than\nthey consider what they shall doe in the Judgment, at the day of God\nAlmighty, for their wrong getting of what they get, and that is just\nnothing at all. {113a}\n\nBut to give you a more direct answer. This kind of getting, is so far\noff from doing them little good, that it doth them no good at all;\nbecause thereby they lose their own souls; What shall it profit a man\nif he shall gain the whole world, and lose his own soul? {113b} He\nloseth then, he loseth greatly that getteth after this fashion. This is\nthe man that is penny-wise, and pound-foolish; this is he that loseth\nhis good Sheep for a halfpennyworth of tarr; that loseth a soul for\na little of the world. And then what doth he get thereby, but loss\nand dammage? {113c} Thus he getteth, or rather loseth about the world\nto come: But what doth he get in this world, more than travel and\nsorrow vexation of spirit, and disappointment? Men aim at blessedness\nin getting, I mean, at temporal blessedness; but the man that thus\ngetteth, shall not have that. For though an Inheritance after this\nmanner may be hastily gotten at the beginning, yet the end thereof\nshall not be blessed. They gather it indeed, and think to keep it too,\nbut what says Solomon? God casteth it away. The Lord will not suffer\nthe soul of the righteous to famish, but he casteth away the substance\nof the wicked.\n\nThe time, as I said, that they do enjoy it, it shall doe them no good\nat all; but long to be sure they must not have it. For God will either\ntake it away in their life time, or else in the generation following,\naccording to that of Job: He, the wicked, may prepare it, but the just\nshall put it on, and the innocent shall divide the silver. {113d}\n\nConsider that also that is written in the Proverbs: A good man leaveth\nan Inheritance to his childrens children, and the wealth of the sinner\nis laid up for the just. {113e} What then doth he get thereby, that\ngetteth by dishonest means? why he getteth Sin and Wrath, Hell and\nDamnation: and now tell me how much he doth get.\n\nThis, I say, is his getting; so that as David says, we may be bold\nto say too: I beheld the wicked in great prosperity, and presently I\ncursed his habitation: for it cannot prosper with him. Fluster and\nhuff, and make a doe for a while he may, but God hath determined that\nboth he and it shall melt like grease, and any observing man may see it\nso. Behold, the unrighteous man in a way of Injustice getteth much, and\nloadeth himself with thick Clay, but anon it withereth, it decayeth,\nand even he, or the Generation following decline, and return to beggery.\n\nAnd this Mr. Badman, notwithstanding his cunning and crafty tricks to\nget money, did dye, no body can tell whether worth a farthing or no.\n\nAtten. He had all the bad tricks, I think, that it was possible for a\nman to have, to get money; one would think that he should a been rich.\n\nWise. You reckon too fast, if you count these all his bad tricks to get\nmoney: For he had more besides. {114a}\n\nIf his customers were in his Books (as it should goe hard but he would\nhave them there; at least, if he thought he could make any advantage of\nthem,) then, then would he be sure to impose upon them his worst, even\nvery bad Comodity, yet set down for it the price that the best was sold\nat: like those that sold the Refuse Wheat, or the worst of the wheat;\nmaking the Sheckle great, {114b} yet hoisting up the price: This was\nMr. Badmans way. He {114c} would sell goods that cost him not the best\nprice by far, for as much as he sold the best of all for. He had also\na trick to mingle his comodity, that that which was bad might goe off\nwith the less mistrust.\n\nBesides, if his customers at any time paid him money, let them look to\nthemselves, and to their Acquitances, for he would usually attempt to\ncall for that payment again, specially if he thought that there was\nhopes of making a prize thereby, and then to be sure if they could not\nproduce good and sufficient ground of the payment, a hundred to one but\nthey payed it again. Sometimes the honest Chapman would appeal to his\nservants for proof of the payment of money, but they were trained up by\nhim to say after his mind, right or wrong: so that, relief that way, he\ncould get none.\n\nAtten. It is a bad, yea an abominable thing for a man to have such\nservants. For by such means a poor customer may be undone and not\nknow how to help himself. Alas! if the master be so unconscionable,\nas I perceive Mr. Badman was, to call for his money twice, and if his\nservant will swear that it is a due debt, where is any help for such a\nman? he must sink, there is no remedy.\n\nWise. This is very bad, but this has been a practice, and that hundreds\nof years agoe. But what saith the Word of God? I will punish all those\nthat leap upon the threshold, which fill their masters houses with\nviolence and deceit. {115a} {115b}\n\nMr. Badman also had this art; could he get a man at advantage, that\nis, if his chapman durst not go from him, or if the comodity he wanted\ncould not for the present be conveniently had elsewhere; Then let him\nlook to himself, he would surely make his purse-strings crack; he would\nexact upon him without any pity or conscience.\n\nAtten. That was Extortion, was it not? I pray let me hear your Judgment\nof Extortion, what it is, and when committed?\n\nWise. Extortion {115c} is a screwing from men more than by the Law of\nGod or men is right; and it is committed sometimes by them in Office,\nabout Fees, Rewards, and the like: but \u2019tis most commonly committed\nby men of Trade, who without all conscience, when they have the\nadvantage, will make a prey of their neighbour. And thus was Mr. Badman\nan Extortioner; for although he did not exact, and force away, as\nBailifs and Clarks have used to doe; yet he had his opportunities, and\nsuch cruelty to make use of them, that he would often, in his way, be\nExtorting, and forcing of money out of his Neighbours pocket. For every\nman that makes a prey of his advantage upon his neighbours necessities,\nto force from him more than in reason and conscience, according to\nthe present prizes of things such comodity is worth; may very well be\ncalled an Extortioner, and Judged for one that hath No inheritance in\nthe Kingdom of God. {115d}\n\nAtten. Well, this Badman was a sad wretch.\n\nWise. Thus you have often said before. But now we are in discourse of\nthis, give me leave a little to goe on. We have a great many people\nin the Countrey too that live all their dayes in the practice, and so\nunder the guilt of Extortion: people, alas! that think scorn to be so\naccounted.\n\nAs for Example: {116a} There is a poor body that dwells, we will\nsuppose, so many miles from the Market; and this man wants a Bushel of\nGrist, a pound of Butter, or a Cheese for himself, his wife and poor\nchildren: But dwelling so far from the Market, if he goes thither,\nhe shall lose his dayes work, which will be eight pence or ten pence\ndammage to him, and that is something to a poor man. So he goeth to\none of his Masters or Dames for what he wanteth, and asks them to help\nhim with such a thing: Yes, say they, you may have it; but withall\nthey will give him a gripe, perhaps make him pay as much (or more) for\nit at home, as they can get when they have carryed it five miles to\na Market, yea and that too for the Refuse of their Commodity. But in\nthis the Women are especially faulty, in the sale of their Butter and\nCheese, &c. Now this is a kind of Extortion, it is a making a prey of\nthe necessity of the poor, it is a grinding of their faces, a buying\nand selling of them.\n\nBut above all, your {116b} Hucksters, that buy up the poor mans\nVictuals by whole-sale, and sell it to him again for unreasonable\ngains, by retale, and as we call it, by piece meal; they are got into a\nway, after a stingeing rate, to play their game upon such by Extortion:\nI mean such who buy up Butter, Cheese, Eggs, Bacon, &c. by whole sale,\nand sell it again (as they call it) by penny worths, two penny worths,\na half penny worth, or the like, to the poor, all the week after the\nmarket is past.\n\nThese, though I will not condemn them all, do, many of them, bite and\npinch the poor by this kind of evil dealing. These destroy the poor\nbecause he is poor, and that is a grievous sin. He that oppresseth the\npoor to increase his riches, and that giveth to the rich, shall surely\ncome to want. {116c} Therefore he saith again, Rob not the poor because\nhe is poor, neither oppress the afflicted in the gate; for the Lord\nwill plead their cause, and spoil the soul of them that spoile them.\n\nOh that he that gripeth and grindeth the face of the poor, would take\nnotice of these two Scriptures! Here is threatned the destruction of\nthe Estate, yea and of the Soul too, of them that oppress the poor.\nTheir Soul we shall better see where, and in what condition that is in,\nwhen the day of Doom is come; but for the Estates of such, they usually\nquickly moulter; and that sometimes all men, and sometimes no man knows\nhow.\n\nBesides, these are Usurers, yea they take usury for victuals, which\nthing the Lord has forbidden. {117a} And because they cannot so\nwell do it on the Market-day, therefore they do it, as I said, when\nthe market is over; for then the poor falls into their mouths, and\nare necessitated to have, as they can, for their need, and they are\nresolved they shall pay soundly for it. Perhaps some will find fault\nfor my medling thus with other folks matters, and for my thus prying\ninto the secrets of their iniquity. But to such I would say, since such\nactions are evil, \u2019tis time they were hissed out of the world. For\nall that doe such things, offend against God, wrong their neighbour,\nand like Mr. Badman doe provoke God to Judgment. God knows, there is\nabundance of deceit in the world!\n\nWise. Deceit! Aie, but I have not told you the thousandth part of it;\nnor is it my business now to rake to the bottom of that dunghill: what\nwould you say, if I should anatomize some of those vile wretches called\nPawn-Brokers, that lend Money and Goods to poor people, who are by\nnecessity forced to such an inconvenience; and will make, by one trick\nor other, the Interest of what they so lend, amount to thirty, forty,\nyea sometimes fifty pound by the year; nothwithstanding the Principal\nis secured by a sufficient pawn; which they will keep too at last, if\nthey can find any shift to cheat the wretched borrower.\n\nAtten. Say! Why such Miscreants are the pest and Vermin of the\nCommon-Wealth, not fit for the society of men; but methinks by some of\nthose things you Discoursed before, you seem to import that it is not\nlawful for a man to make the best of his own.\n\nWise. If by making the best, you mean, to sell for as much as by hook\nor crook he can get for his comodity; then I say, it is not lawful.\nAnd if I should say the contrary, I should justifie Mr. Badman and all\nthe rest of that Gang: but that I never shall doe, for the Word of God\ncondemns them. But that it is not lawful for a man at all times, to\nsell his commodity for as much as he can, I prove by these reasons.\n{118a}\n\nFirst, If it be lawful for me alway to sell my commodity as dear,\nor for as much as I can, then \u2019tis lawful for me to lay aside in my\ndealing with others, good conscience, to them, and to God: but it\nis not lawful for me, in my dealing with others, to lay aside good\nconscience, &c. Therefore it is not lawful for me always to sell my\ncommodity as dear, or for as much as I can.\n\nThat {118b} it is not lawful to lay aside good conscience in our\ndealings, has already been proved in the former part of our discourse:\nbut that a man must lay it aside that will sell his commodity always as\ndear or for as much as he can, is plainly manifest thus.\n\n1. He that will (as is mentioned afore) sell his commodity as dear as\nhe can, must sometimes make a prey of the ignorance of his chapman:\n{118c} but that he cannot doe with a good conscience (for that is to\noverreach, and to goe beyond my chapman, and is forbidden, 1 Thess. 4.\n6.) Therefore he that will sell his commodity, as afore, as dear, or\nfor as much as he can, must of necessity lay aside good conscience.\n\n2. He that will sell his commodity always as dear as he can, must\nneeds, sometimes make a prey of his neighbours necessity; {118d} but\nthat he cannot doe with a good conscience, (for that is to goe beyond\nand defraud his neighbour, contrary to 1 Thess. 4. 6.) Therefore he\nthat will sell his commodity, as afore, as dear, or for as much as he\ncan, must needs cast off and lay aside a good conscience.\n\n3. He that will (as afore) sell his commodity as dear, or for as much\nas he can, must, if need be, make a prey of his neighbours fondness;\nbut that a man cannot doe with a good conscience, {119a} (for that is\nstill a going beyond him, contrary to 1 Thess. 4. 6.) Therefore, he\nthat will sell his commodity as dear, or for as much as he can, must\nneeds cast off, and lay aside good conscience.\n\nThe same also may be said for buying; no man may always buy as cheap as\nhe can, but must also use good conscience in buying; {119b} The which\nhe can by no means use and keep, if he buyes always as cheap as he can,\nand that for the reasons urged before. For such will make a prey of the\nignorance, necessity, and fondness of their chapman, the which they\ncannot doe with a good consceince.\n\nWhen Abraham would buy a Burying-place of the Sons of Heth, thus he\nsaid unto them. Intreat for me to Ephron the son of Zohar, that he may\ngive me the cave of Machpelah, which he hath, in the end his field. For\nas much as it is worth shall he give it me. Gen. 23. 8, 9. {119c} He\nwould not have it under foot, he scorned it, he abhored it: It stood\nnot with his Religion, Credit, nor Conscience. So also when David,\nwould buy a field of Ornon the Jebusite: Thus he said unto him: Grant\nme the place the threshing-floor, that I may build an Altar there unto\nthe Lord. Thou shalt give it me for the full price. {119d} He also, as\nAbraham, made conscience of this kind of dealing: he would not lie at\ncatch to go beyond, no not the Jebusite, but will give him his full\nprice for his field. For he knew that there was wickedness, as in\nselling too dear so in buying too cheap, therefore he would not do it.\n\nThere ought therefore to be good conscience used, as in selling, so in\nbuying; for \u2019tis also unlawful for a man to goe beyond or to defraud\nhis neighbour in buying; yea \u2019tis unlawful to doe it in any matter,\nand God will plentifully avenge that wrong: as I also before have\nforewarned and testified. See also the {119e} text in the margent. But,\n\nSecondly, if it be lawful for me always to sell my commodity as dear,\nor for as much as I can, then it is lawful for me to deal with my\nneighbour without the use of {120a} charity: but it is not lawful\nfor me to lay aside, or to deal with my neighbour without the use of\ncharity, therefore it is not lawful for me always to sell my commodity\nto my neighbour for as much as I can. A man in dealing should as really\ndesign his Neighbours good, profit, and advantage, as his own: For this\nis to exercise Charity in his dealing.\n\nThat I should thus use, or exercise charity towards my Neighbour in my\nbuying and selling, &c. with him, is evident from the general command:\n[Let all your things be done in charity:] {120b} But that a man cannot\nlive in the exercise of charity, that selleth, as afore, as dear, or\nthat buyeth as cheap as he can, is evident by these reasons.\n\n1. He that sells his commodity as dear, or for as much money (always)\nas he can, seeks himself, and himself only; (but charity seeketh not\nher own, nor her own only {120c}:) So then, he that seeks himself, and\nhimself onely, as he that sells (as afore) as dear as he can, does;\nmaketh not use of, nor doth he exercise charity, in his so dealing.\n\n2. He that selleth his commodity (always) for as much as he can get,\nhardeneth his heart against all reasonable entreaties of the buyer. But\nhe that doth so, cannot exercise charity in his dealing; therefore it\nis not lawful for a man to sell his commodity, as afore, as dear as he\ncan.\n\nThirdly, If it be lawful for me to sell my commodity, as afore, as dear\nas I can, then there can be no sin in my Trading, how unreasonably\nsoever I manage my calling, whether by Lying, Swearing, Cursing,\nCheating; for all this is but to sell my commodity as dear as I can:\nbut that there is sin in these, is evident, therefore I may not sell my\ncommodity always as dear as I can. {120d} {120e}\n\nFourthly, He that sells, as afore, as dear as he can, offereth violence\nto the law of Nature: {121b} for that saith, Doe unto all men, even as\nye would that they should doe unto you. {121a} Now, was the Seller a\nBuyer, he would not that he of whom he buyes, should sell him always as\ndear as he can; therefore he should not sell so himself, when it is his\nlot to sell, and others to buy of him.\n\nFifthly, He that selleth, as afore, as dear as he can, makes use of\nthat instruction, that God hath not given to others, but sealed up in\nhis hand, {121c} to abuse his Law, and to wrong his neighbour withall:\nwhich indeed is contrary to God. {121d} God hath given thee more\nskill, more knowledge and understanding in thy commodity than he hath\ngiven to him that would buy of thee. But what! canst thou think, that\nGod has given thee this, that thou mightest thereby make a prey of\nthy neighbour? that thou mightest thereby goe beyond and beguile thy\nneighbour? No, verily; but he hath given thee it, for his help; that\nthou mightest in this, be eyes to the blind, and save thy neighbour\nfrom that dammage, that his ignorance, or necessity, or fondness would\nbetray him into the hands of.\n\nSixthly, In all that a man does, he should have an eye to the glory of\nGod, {121e} but that he cannot have that sells his commodity always for\nas much as he can, for the reasons urged before.\n\nSeventhly, All that a man does, he should doe in the Name of the Lord\nJesus Christ; {121f} that is, as being commanded, and authorized to doe\nit by him: but he that selleth always as dear as he can, cannot so much\nas pretend to this, without horrid blaspheming of that Name, because\ncommanded by him to doe otherwise.\n\nEightly, and lastly, In all that a man does, he should have an eye to\nthe day of Judgment, and to the consideration of how his actions will\nbe esteemed of in that day. {121g} Therefore there is not any man can\nor ought to sell always as dear as he can: unless he will, yea he must\nsay, in so doing, I will run the hazard of the tryal of that day, If\nthou sell ought unto thy neighbour, or buyest ought of thy neighbour,\nye shall not oppress one another. {122a}\n\nAtten. But why doe you put in those cautionary words? They must not\nsell [always] as dear, nor buy [always] as cheap as they can: doe you\nnot thereby intimate that a man may sometimes do so?\n\nWise. I doe indeed intimate that somtimes the seller may sell as dear,\nand the buyer buy as cheap as he can; but this is allowable only\nin these cases: When he that sells is a Knave, and lays aside all\ngood conscience in selling; or when the buyer is a Knave, and layes\naside all good conscience in buying. If the buyer therefore lights\nof a Knave, or if the seller lights of a Knave, then let them look\nto themselves: but yet so, as not to lay aside conscience, because\nhe that thou dearest with doth so: but how vile or base soever the\nchapman is, do thou keep thy commodity at a reasonable price: or if\nthou buyest, offer reasonable gain for the thing thou wouldest have:\nand if this will not do with the buyer or seller, then seek thee a more\nhonest chapman: If thou objectest, But I have not skil to know when a\npennyworth is before me: Get some that have more skill than thy self in\nthat affair, and let them in that matter dispose of thy money. But if\nthere were no Knaves in the world, these objections need not be made.\n\nAnd thus, my very good neighbour, have I given you a few of my reasons,\nwhy a man that hath it, should not always sell too dear, nor buy as\ncheap as he can: but should use good Conscience to God, and Charity to\nhis Neighbour in both.\n\nAtten. But were some men here, to hear you, I believe they would laugh\nyou to scorn.\n\nWise. I question not that at all, for so, {122b} Mr. Badman used to\ndoe, when any man told him of his faults: he used to think himself\nwiser than any, and would count, as I have hinted before, that he\nwas not arrived to a manly spirit that did stick or boggle at any\nwickedness. But let Mr. Badman and his fellowes laugh, I will bear it,\nand still give them good counsel. But I will remember also, for my\nfurther relief and comfort, that thus they that were covetous of old,\nserved the Son of God himself. It is their time to laugh now, that they\nmay mourn in time to come. {122c} And, I say again, when they have\nlaughed out their laugh; He that useth not good conscience to God, and\ncharity to his neighbour, in buying and selling, dwells next dore to an\nInfidel, and is near of kin to Mr. Badman.\n\nAtten. Well, but what will you say to this question? {123a} (you know\nthat there is no settled price set by God upon any Commodity that is\nbought or sold under the Sun; but all things that we buy and sell, do\nebbe and flow, as to price, like the Tide:) How (then) shall a man of a\ntender conscience doe, neither to wrong the seller, buyer, nor himself,\nin buying and selling of commodities?\n\nWise. This Question is thought to be frivolous by all that are of Mr.\nBadmans way; \u2019tis also difficult in it self: yet I will endeavour\nto shape you an Answer, {123b} and that first to the matter of the\nquestion; to wit, How a Tradesman should, in Trading, keep a good\nconscience; (A buyer or seller either.) Secondly, How he should prepare\nhimself to this work, and live in the practice of it.\n\nFor the first: He {123c} must observe what hath been said before, to\nwit, he must have conscience to God, charity to his neighbour; and I\nwill add, much moderation in dealing. Let him therefore keep within the\nbounds of the affirmative of those eight reasons that before were urged\nto prove, that men ought not in their Dealing, but to do Justly and\nmercifully \u2019twixt man and man; and then there will be no great fear of\nwronging the seller, buyer, or himself.\n\nBut particularly to prepare, or instruct a man to this work:\n\n1. Let the Tradesman or others consider, that there is not that in\ngreat Gettings, and in abundance, which the most of men do suppose: For\nall that a man has over and above what serves for his present necessity\nand supply, serves only to feed the lusts of the eye. For what good\nis there to the owners thereof, save the beholding of them with their\neyes? {123d} Men also, many times, in getting of riches, get therewith\na snare to their soul: {123e} But few get good by getting of them. But\nthis consideration, Mr. Badman could not abide.\n\n2. Consider, that the getting of wealth dishonestly (as he does, that\ngetteth it without good conscience and charity to his neighbour,) is a\ngreat offender against God. Hence he says, I have smitten mine hands\nat thy dishonest gain, which thou hast made. {124a} It is a manner of\nspeech that shews anger in the very making of mention of the Crime.\nTherefore,\n\n3. Consider, that a little honestly gotten, though it may yield thee\nbut a dinner of herbs at a time, will yield more peace therewith, than\nwill a stalled Ox, ill gotten. Better is a little with righteousness,\nthan great revenues without right. {124b}\n\n4. Be thou confident, that Gods eyes are upon all thy wayes, and that\nhe pondereth all thy goings, and also that he marks them, writes them\ndown, and seals them up in a bag, against the time to come. {124c}\n\n5. Be thou sure that thou remembrest, that thou knowest not the day\nof thy death. Remember also, that when death comes, God will give thy\nsubstance, for the which thou hast laboured, and for the which perhaps\nthou hast hazarded thy soul, to one, thou knowest not who, nor whether\nhe shall be a wise man or a fool. And then, what profit hath he that\nlaboureth for the wind? {124d}\n\nBesides, thou shalt have nothing that thou mayest so much as carry\naway in thine hand. Guilt shall goe with thee, if thou hast got it\ndishonestly, and they also to whom thou shalt leave it, shall receive\nit to their hurt.\n\nThese things duly considered, and made use of by thee to the preparing\nof thy heart to thy calling of buying or selling; I come in the next\nplace to shew thee how thou shouldest live in the practick part of this\nart. Art thou to buy or sell?\n\n1. If thou sellest, do not commend; if thou buyest, do not dispraise,\nany otherwise, but to give the thing that thou hast to do with, its\njust value and worth; for thou canst not do otherwise knowingly, but of\na covetous and wicked mind. Wherefore else are comodities over-valued\nby the Seller, and also under-valued by the Buyer. It is naught, it is\nnaught, says the buyer, but when he hath got his bargain he boasteth\nthereof. {124e} What hath this man done now but lyed in the dispraising\nof his bargain? and why did he dispraise it, but of a covetous mind, to\nwrong and beguile the seller?\n\n2. Art thou a seller, and do things grow dear? set not thy hand to\nhelp, or hold them up higher; this cannot be done without wickedness\nneither; for this is a making of the sheckle great: {125a} Art thou a\nbuyer, and do things grow dear? use no cunning or deceitful language\nto pull them down: for that cannot be done but wickedly too. What then\nshall we do? will you say. Why I answer: Leave things to the providence\nof God, and do thou with moderation submit to his hand. But since, when\nthey are growing dear, the hand that upholds the price, is, for the\ntime, more strong than that which would pull it down; That being the\nhand of the seller, who loveth to have it dear, specially if it shall\nrise in his hand: therefore I say, do thou take heed, and have not a\nhand in it. The which thou mayest have to thine own and thy neighbours\nhurt, these three ways:\n\n1. By crying out scarcity, scarcity, beyond the truth and state of\nthings: especially take heed of doing of this by way of a prognostick\nfor time to come. \u2019Twas for {125b} this for which he was trodden to\ndeath in the gate of Samaria, that you read of in the book of Kings.\nThis sin has a double evil in it. 1. It belieth the present blessing\nof God amongst us: and, 2. It undervalueth the riches of his goodness,\nwhich can make all good things to abound towards us.\n\n2. This wicked thing may be done by hoarding up, when the hunger and\nNecessity of the poor calls for it. Now that God may shew his dislike\nagainst this, he doth, as it were, license the people to curse such an\nhoarder up. He that withholdeth corn, the people shall curse him, but\nblessing shall be upon the head of him that selleth it. {125c}\n\n3. But if things will rise, do thou be grieved; Be also moderate in all\nthy sellings, and be sure let the poor have a pennyworth, and sell thy\nCorn to those in necessity: {125d} Which then thou wilt do, when thou\nshewest mercy to the poor in thy selling to him, and when thou for his\nsake, because he is poor, undersellest the market. This is to buy and\nsell with good conscience: thy buyer thou wrongest not, thy Conscience\nthou wrongest not, thy self thou wrongest not, for God will surely\nrecompense thee.\n\nI have spoken concerning Corn, but thy duty is, to let thy moderation\nin all things be known unto all men, the Lord is at hand. {125e}\n\nAtten. Well, Sir, now I have heard enough of Mr. Badmans naughtiness,\npray now proceed to his Death.\n\nWise. Why Sir, the Sun is not so low, we have yet three hours to night.\n\nAtten. Nay; I am not in any great hast, but I thought you had even now\ndone with his Life.\n\nWise. Done! no, I have yet much more to say.\n\nAtten. Then he has much more wickedness than I thought he had.\n\nWise. That may be. But let us proceed: This Mr. Badman, added to all\nhis wickedness this, He was a very proud man, a Very proud man. {126a}\nHe was exceeding proud and haughty in mind; He looked, that what he\nsaid, ought not, must not be contradicted or opposed. He counted\nhimself as wise as the wisest in the Countrey, as good as the best,\nand as beautiful as he that had most of it. He took great delight in\npraising of himself, and as much in the praises that others gave him.\nHe could not abide that any should think themselves above him, or that\ntheir wit or personage should by others be set before his. {126b} He\nhad scarce a fellowly carriage for his equals. But for those that were\nof an inferior ranck, he would look over them in great contempt. And\nif at any time he had any remote occasion of having to do with them,\nhe would shew great height, and a very domineering spirit. So that in\nthis it may be said that Solomon gave a characteristical note of him,\nwhen he said: Proud and haughty scorner is his name, who dealeth in\nproud wrath. {126c} He never thought his Dyet well enough dressed, his\nCloathes fine enough made, or his Praise enough refined.\n\nAtten. This Pride, is a sin that sticks as close to nature I think, as\nmost sins. There is Uncleanness and Pride, I know not of any two gross\nsins that stick closer to men then they. They have, as I may call it,\nan interest in Nature; it likes them because they most suit its lusts\nand fancies: and therefore no marvel though Mr. Badman was tainted with\npride, since he had so wickedly given up himself to work all iniquity\nwith greediness.\n\nWise. You say right; Pride, is a sin that sticks close to Nature,\n{126d} and is one of the first follies wherein it shews it self to be\npolluted. For even in Childhood, even in little children, Pride will\nfirst of all shew it self; it is a hasty, an early appearance of the\nsin of the soul. It, as I may say, is that corruption that strives\nfor predominancy in the heart, and therefore usually comes out first.\nBut though children are so incident to it, yet methinks those of more\nyears, should be ashamed thereof. I might at the first have begun with\nMr. Badmans Pride, only I think it is not the Pride in Infancy, that\nbegins to make a difference betwixt one and another, as did, and do\nthose wherewith I began my relation of his life: therefore I passed it\nover, but now, since he had no more consideration of himself, and of\nhis vile and sinful state, but to be proud when come to years; I have\ntaken the occasion in this place to make mention of his pride.\n\nAtten. But pray, if you can remember them, tell me of some places of\nScripture that speak against pride. I the rather desire this, because\nthat pride is now a reigning sin, and I happen sometimes to fall into\nthe company of them that in my conscience are proud, very much, and I\nhave a mind also to tell them of their sin; now when I tell them of it,\nunless I bring Gods word too, I doubt they will laugh me to scorn.\n\nWise. Laugh you to scorn! the Proud man will laugh you to scorn, bring\nto him what Text you can, except God shall smite him in his conscience\nby the Word: Mr. Badman did use to serve them so that did use to tell\nhim of his: and besides, when you have said what you can, they will\ntell you they are not proud, and that you are rather the proud man,\nelse you would not judge, nor so malapertly meddle with other mens\nmatters as you do. Nevertheless, since you desire it, I will mention\ntwo or three texts: They are these. Pride and arrogancy do I hate. A\nmans pride shall bring him low. And he shall bring down their pride.\nAnd all the proud, and all that do wickedly shall be as stubble, and\nthe day that comes shall burn them up. {127} This last, is a dreadful\nText; it is enough to make a proud man shake: God, saith he, will make\nthe proud ones as stubble; that is, as fuel for the fire, and the day\nthat cometh shall be like a burning oven, and that day shall burn them\nup, saith the Lord. But Mr. Badman could never abide to hear pride\nspoken against, nor that any should say of him, He is a proud man.\n\nAtten. What should be the reason of that?\n\nWise. He did not tell me the reason; but I suppose it to be that which\nis common to all vile persons. They love this Vice, but care not to\nbear its name. {128a} The Drunkard loves the sin, but loves not to be\ncalled a drunkard. The Thief loveth to steal, but cannot abide to be\ncalled a thief, the whore loveth to commit uncleanness, but loveth not\nto be called a Whore; And so Mr. Badman loved to be proud, but could\nnot abide to be called a proud man. The sweet of sin, is desirable to\npolluted and corrupted man, but the name thereof, is a blot in his\nScutcheon.\n\nAtten. \u2019Tis true that you have said: but pray how many sorts of pride\nare there?\n\nWise. There are two sorts of Pride; {128b} Pride of Spirit, and Pride\nof Body. The first of these is thus made mention of in the Scriptures.\nEvery one that is proud in heart is abomination to the Lord. {128c} A\nhigh look, and a proud heart, and the plowing of the wicked is sin.\nThe patient in spirit is better than the proud in spirit. Bodily pride\nthese Scriptures mention. In that day the Lord shall take away the\nbravery of their tinckling ornaments about their feet, and their cauls,\nand their round tires like the Moon, the chains, and the bracelets,\nand the mufflers, the bonnets, and the ornaments of the legs, and the\nheadbands, and the tablets, and the ear-rings, the rings, and the\nNose-jewels: {128d} The changable suits of Apparell, and the mantles,\nand the wimples, and the crisping pins, the glasses, and the fine\nlinnen, and the hoods and the vails. By these expressions it is evident\nthat there is Pride of Body, as well as Pride of Spirit, and that both\nare sin, and so abominable to the Lord. But these Texts Mr. Badman\ncould never abide to read, they were to him as Micaiah was to Ahab,\nthey never spake good of him, but evil.\n\nAtten. I suppose that it was not Mr. Badmans case alone even to maligne\nthose Texts that speak against their vices: For I believe, that most\nungodly men, (where the Scriptures are) have a secret antipathy against\nthose words of God that do most plainly and fully rebuke them for their\nsins. {128e}\n\nWise. That is out of doubt, and by that antipathy, they shew, that sin\nand Satan are more welcome to them than are the wholesome instructions\nof life and godliness.\n\nAtten. Well, but not to goe off from our discourse of Mr. Badman. You\nsay he was proud: but will you shew me now some symptoms of one that is\nproud?\n\nWise. Yes, that I will: And first I will shew you some symptoms of\nPride of Heart. {129a} Pride of heart, is seen by outward things, as\nPride of Body in general, is a sign of pride of heart; for all proud\ngestures of the body flow from Pride of heart: therefore Solomon saith;\nThere is a generation, O how lofty are their eyes, and their eye-lids\nare lifted up: {129b} And again; There is that exalteth their gate,\ntheir going. {129c} Now these lofty eyes, and this exalting of the\ngate, is a sign of a Proud heart: for both these actions come from the\nheart: for out of the heart comes Pride, in all the visible appearances\nof it. {129d} But more particularly:\n\n1. Heart Pride is discovered {129e} by a stretched out Neck, and by\nmincing as they go. For the wicked, the Proud, have a proud Neck, a\nproud Foot, a proud Tongue, by which this their going is exalted. This\nis that which makes them look scornfully, speak ruggedly, and carry it\nhuffingly among their Neighbours.\n\n2. A proud heart, is a persecuting one: The wicked through his pride\ndoth persecute the poor. {129f}\n\n3. A prayerless man is a proud man. {129g}\n\n4. A contentious man is a proud man. {129h}\n\n5. The disdainful man is a proud man. {129i}\n\n6. The man that oppresses his neighbour is a proud man. {129j}\n\n7. He that hearkeneth not to Gods Word with reverence and fear, is a\nproud man. {129k}\n\n8. And he that calls the proud happy, is, be sure, a proud man. All\nthese are proud in heart, and this their pride of heart doth thus\ndiscover it self. {129l} {129m}\n\nAs to bodily {129n} pride, it is discovered, that is, something of it,\nby all the particulars mentioned before; for though they are said to\nbe symptoms of pride of heart, yet they are symptoms of that pride,\nby their shewing of themselves in the Body. You know diseases that\nare within, are seen oft-times by outward and visible Signs, yet by\nthem very signs even the outside is defiled also. So all those visible\nsigns of heart-pride, are signs of bodily pride also. But to come to\nmore outward signs: The putting on of Gold, and Pearls, and costly\narray; the pleating of the hair, the following of fashions, the seeking\nby gestures to imitate the proud, either by speech, looks, dresses,\ngoings, or other fools baubles, (of which at this time the world is\nfull) all these, and many more, are signs, as of a proud heart, so of\nbodily pride also. {130b}\n\nBut Mr. Badman would not allow, by any means, that this should be\ncalled Pride, {130c} but rather neatness, handsomness, comeliness,\ncleanliness, &c. neither would he allow that following of fashions\nwas any thing else, but because he would not be proud, singular, and\nesteemed fantastical by his neighbours.\n\nAtten. But I have been told, that when some have been rebuked for their\npride, they have turned it again upon the brotherhood of those by whom\nthey have been rebuked: saying, Physician heal thy Friends, look at\nhome, among your Brotherhood, even among the wisest of you, and see if\nyou your selves be clear, even you professors: for who is prouder than\nyou professors? scarcesly the Devil himself.\n\nWise. My heart akes at this answer, because there is too much cause for\nit. {130d} This very Answer would Mr. Badman give his wife, when she\n(as she would sometimes) reproved him for his pride: We shall have,\nsays he, great amendments in living now, for the Devil is turned a\ncorrector of vice: For no sin reigneth more in the world, quoth he,\nthan pride among professors. And who can contradict him? let us give\nthe Devil his due, the thing is too apparent for any man to deny.\n\nAnd I doubt not but the same answer is ready in the mouths of Mr.\nBadmans friends; for they may and do see pride display it self in the\nApparel and carriages of professors; one may say, almost as much, as\namong any people in the Land, the more is the pity. Ay, and I fear that\neven their Extravagancies in this, hath hardened the heart of many a\none, as I perceive it did somewhat the heart of Mr. Badman himself.\n\nFor mine own part, I have seen many my self, and those Church-members\ntoo, so deckt and bedaubed with their Fangles and Toyes, and that when\nthey have been at the solemn Appointments of God, in the way of his\nWorship, that I have wondred with what face such painted persons could\nsit in the place where they were without swounding. But certainly the\nholiness of God, and also the pollution of themselves by sin, must\nneeds be very far out of the minds of such people, what profession\nsoever they make.\n\nI have read of an Whores forehead, {131a} and I have read of\nchristian-shamefacedness; I have read of costly array, and of that\nwhich becometh women professing Godliness, with good works; {131b}\n{131c} but if I might speak, I know what I know, and could say, and\nyet do no wrong, that which would make some professors stink in their\nplaces; {131d} but now I forbear.\n\nAtten. Sir, you seem to be greatly concerned at this, but what I shall\nsay more? it is whispered, that some good Ministers have countenanced\ntheir people in their light and wanton Apparrel, yea have pleaded for\ntheir Gold, and Pearls, and costly array, &c.\n\nWise. I know not what they have pleaded for, but \u2019tis easily seen that\nthey tolerate, or at least wise, wink and connive at such things, both\nin their Wives and Children. And so from the Prophets of Jerusalem is\nprofaneness gone forth into all the land. {131e} And when the hand of\nthe Rulers are chief in a trespass, who can keep their people from\nbeing drowned in that trespass?\n\nAtten. This is a lamentation, and must stand for a lamentation.\n\nWise. So it is, and so it must. And I will add, it is a shame, it is\na reproach, it is a stumbling-block to the blind; {131f} for though\nmen be as blind as Mr. Badman himself, yet they can see the foolish\nlightness that must needs be the bottom of all these apish and wanton\nextravagancies. But many have their excuses ready; to wit, their\nParents, their Husbands, and their breeding calls for it, and the like:\nyea, the examples of good people prompt them to it: but all these will\nbe but the Spiders webb, when the thunder of the Word of the great God\nshall rattle from Heaven against them, as it will at Death or Judgment;\nbut I wish it might do it before. But alas! these excuses are but bare\npretences, these proud ones love to have it so. I once talked with a\nMaid, by way of reproof, for her fond and gaudy garment. But she told\nme, [Picture: Take note symbol] The Tailor would make it so: when alas,\npoor proud Girle, she gave order to the Taylor so to make it. Many make\nParents, and Husbands, and Taylors, &c. the Blind to others, but their\nnaughty hearts, and their giving of way thereto, that is the original\ncause of all these evils.\n\nAtten. Now you are speaking of the cause of pride, pray shew me yet\nfurther why pride is now so much in request? {132b}\n\nWise. I will shew you what I think are the reasons of it.\n\n1. The first is, {132c} Because such persons are led by their own\nhearts, rather than by the Word of God. I told you before, that the\noriginal fountain of pride is the heart. For out of the heart comes\npride; it is therefore because they are led by their hearts, which\nnaturally tends to lift them up in pride. This pride of heart, tempts\nthem, and by its deceits overcometh them; {132d} yea it doth put a\nbewitching vertue into their Peacocks feathers, and then they are\nswallowed up with the vanity of them.\n\n2. Another reason why professors are so proud, (for those we are\ntalking of now) is because they are more apt to take example of those\nthat are of the World, than they are to take example of those that are\nSaints indeed. Pride is of the world. For all that is of the world,\nthe lusts of the flesh, the lust of the eyes, and the pride of life,\nare not of the Father but of the world. {132e} Of the world therefore\nProfessors learn to be proud. But they should not take them for\nexample. It will be objected, No, nor your saints neither, for you are\nas proud as others: Well, let them take shame that are guilty. But when\nI say, professors should take example for their life by those that are\nsaints indeed, I mean as Peter says: They should take example of those\nthat were in old time, the saints; for saints of old time were the\nbest, therefore to these he directeth us for our pattern. Let the wives\nconversation be chast, and also coupled with fear. Whose adorning,\nsaith Peter, let it not be that outward adorning, of pleating the hair,\nand of wearing of gold, or of putting on of Apparel: but let it be the\nhidden man of the heart, in that which is not corruptible, even the\nornament of a meek and quiet spirit, which is in the sight of God of\ngreat price. For after this manner, in the old time, the holy women\nalso who trusted in God, adorned themselves, being in subjection to\ntheir own husbands. {132f}\n\n3. Another reason is, {133a} Because they have forgotten the pollution\nof their Nature. For the remembrance of that, must needs keep us\nhumble, and being kept humble, we shall be at a distance from pride.\nThe proud and the humble are set in opposition; (God resisteth the\nproud, but giveth grace to the humble.) And can it be imagined, that a\nsensible Christian should be a proud one; sence of baseness tends to\nlay us low, not to lift us up with pride; not with pride of Heart, nor\npride of Life: But when a man begins to forget what he is, then he, if\never, begins to be proud.\n\nMethinks it is one of the most senceless and ridiculous things in the\nworld, that a man should be proud of that which is given him on purpose\nto cover the shame of his nakedness with.\n\n4. Persons that are proud, have gotten God and his Holiness out of\ntheir sight. {133b} If God was before them, as he is behind their back;\nAnd if they saw him in his holiness, as he sees them in their sins\nand shame, they would take but little pleasure in their apish Knacks.\nThe Holiness of God makes the Angels cover their faces, crumbles\nChristians, when they behold it, into dust and ashes: {133c} and as his\nMajesty is, such is his Word; Therefore they abuse it, that bring it to\ncountenance pride.\n\nLastly, {133d} But what can be the end of those that are proud, in\nthe decking of themselves after their antick manner? why are they for\ngoing with their Bulls-foretops, with their naked shoulders, and Paps\nhanging out like a Cows bag? why are they for painting their faces,\nfor stretching out their necks, and for putting of themselves into all\nthe Formalities which proud Fancy leads them to? Is it because they\nwould honour God? because they would adorn the Gospel? because they\nwould beautifie Religion, and make sinners to fall in love with their\nown salvation? No, no. It is rather to please their lusts, to satisfie\ntheir wild and extravagant fancies; and I wish none doth it to stir up\nlust in others, to the end they may commit uncleanness with them. I\nbelieve, whatever is their end, this is one of the great designes of\nthe Devil: and I believe also, that Satan has drawn more into the sin\nof uncleanness, by the spangling shew of fine cloaths, than he could\npossibly have drawn unto it, without them. I wonder what it was, that\nof old was called the Attire of an Harlot: certainly it could not be\nmore bewitching and tempting than are the garments of many professors\nthis day.\n\nAtten. I like what you say very well, and I wish that all the proud\nDames in England that profess, were within the reach and sound of your\nwords.\n\nWise. What I have said, I believe is true, but as for the proud Dames\nin England that profess, they have Moses and the Prophets, and if they\nwill not hear them, how then can we hope that they should recieve good\nby such a dull sounding Ramshorn as I am? However, I have said my mind,\nand now if you will, we will proceed to some other of Mr. Badmans\ndoings.\n\nAtten. No: pray before you shew me any thing else of Mr. Badman, shew\nme yet more particularly the evil effects of this sin of Pride.\n\nWise. With all my heart, I will answer your request. {134a}\n\n1. {134b} Then: \u2019Tis pride that makes poor Man so like the Devil in\nHell, that he cannot in it be known to be the Image and similitude of\nGod. The Angels when they became Devils, \u2019twas through their being\nlifted or puffed up with pride. \u2019Tis pride also that lifteth or puffeth\nup the heart of the sinner, and so makes him to bear the very image of\nthe Devil.\n\n2. {134c} Pride makes a man so odious in the sight of God, that he\nshall not, must not come nigh his Majesty. Though the Lord be high, yet\nhath he respect to the lowly, but the proud he knows afar off. Pride\nsets God and the Soul at a distrance; pride will not let a man come\nnigh God, nor God will not let a proud man come nigh unto him: Now this\nis a dreadful thing.\n\n3. {134d} As pride sets, so it keeps God and the Soul at a distance.\nGod resisteth the proud; resists, that is, he opposes him, he thrusts\nhim from him, he contemneth his person and all his performances. Come\nin to Gods Ordinances, the proud man may; but come into his presence,\nhave communion with him, or blessing from him, he shall not. For the\nhigh God doth resist him. {135a}\n\n4. {135b} The Word saith, that The Lord will destroy the House of the\nproud. He will destroy his House; it may be understood, he will destroy\nhim and his. So he destroyed proud Pharaoh, so he destroyed proud\nCorah, and many others.\n\n5. {135c} Pride, where it comes, and is entertained, is a certain\nforerunner of some Judgment that is not far behind. When pride goes\nbefore, shame and destruction will follow after. When pride cometh,\nthen cometh shame. Pride goeth before destruction, and a haughty spirit\nbefore a fall.\n\n6. {135d} Persisting in pride makes the condition of a poor man as\nremediless as is that of the Devils themselves.\n\nAnd this I fear was Mr. Badmans condition, and that was the reason that\nhe died so as he did; as I shall shew you anon.\n\nBut what need I thus talk of the particular actions, or rather\nprodigious sins of Mr. Badman, when his whole Life and all his actions,\nwent as it were to the making up one massie body of sin? {135e}\nInstead of believing that there was a God, his Mouth, his Life and\nActions declared, that he believed no such thing. His transgression\nsaid within my heart, that there was no fear of God before his eyes.\n{135f} {135g} Instead of honouring of God, and of giving glory to him\nfor any of his Mercies, or under any of his good Providences towards\nhim (for God is good to all, and lets his Sun shine, and his Rain fall\nupon the unthankful and unholy,) he would ascribe the glory to other\ncauses. If they were Mercies, he would ascribe them (if the open face\nof the providence did not give him the lye) to his own wit, labour,\ncare, industry, cunning, or the like: if they were Crosses, he would\nascribe them, or count them the offspring of Fortune, ill Luck, Chance,\nthe ill mannagement of matters, the ill will of neighbours, or to his\nwifes being Religious, and spending, as he called it, too much time in\nReading, Praying, or the like. It was not in his way to acknowledge\nGod, (that is, graciously) or his hand in things. But, as the Prophet\nsaith; Let favour be skewed to the wicked, yet will he not learn\nrighteousness. {136a} And again, They returned not to him that smote\nthem, nor did they seek the Lord of hosts. {136b} This was Mr. Badmans\ntemper, neither Mercies nor Judgment would make him seek the Lord. Nay,\nas another Scripture sayes, he would not see the works of God, nor\nregard the operations of his hands either in mercies or in Judgments.\n{136c} But further, when by Providence he has been cast under the best\nMeans for his soul, (for, as was shewed before, he having had a good\nmaster, and before him a good father, and after all a good wife, and\nbeing sometimes upon a Journey, and cast under the hearing of a good\nSermon, as he would sometimes for novelties sake go to hear a good\nPreacher;) he was always without heart to make use thereof: In this\nland of righteousness he would deal unjustly, and would not behold the\nmajesty of the Lord.\n\nInstead of reverencing the Word, {136g} when he heard it preached,\nread, or discoursed of, he would sleep, talk of other Business, or else\nobject against the authority, harmony, and wisdom of the Scriptures.\nSaying, How do you know them to be the Word of God? how do you know\nthat these sayings are true? The Scriptures, he would say, were as\na Nose of Wax, and a man may turn them whithersoever he lists: one\nScripture says one thing, and another sayes the quite contrary;\nBesides, they make mention of a thousand imposibilities; they are the\ncause of all dissensions and discords that are in the Land: Therefore\nyou may (would he say) still think what you will, but in my mind they\nare best at ease that have least to do with them.\n\nInstead of loving and honouring of them that did bear in their\nForeheads the Name, and in their Lives the Image of Christ, they should\nbe his Song, {136h} the matter of his Jests, and the objects of his\nslanders. He would either make a mock at their sober deportment, their\ngracious language, quiet behaviour, or else desperately swear that they\ndid all in deceit and hypocrisie. He would endeavour to render godly\nmen as odious and contemptable as he could; any lyes that were made\nby any, to their disgrace, those he would avouch for truth, and would\nnot endure to be controlled. He was much like those that the prophet\nspeaks of, that would sit and slander his mothers son; {137a} yea,\nhe would speak reproachfully of his wife, though his conscience told\nhim, and many would testifie, that she was a very vertuous woman. He\nwould also raise slanders of his wives friends himself, affirming that\ntheir doctrine tended to lasciviousness, and that in their assemblies\nthey acted and did unbeseeming men and women, that they committed\nuncleanness, &c. He was much like those that affirmed the Apostle\nshould say, Let us do evil that good may come: {137b} Or like those\nof whom it is thus written: Report, say they, and we will report it.\n{137c} And if he could get any thing by the end that had scandal in it,\nif it did but touch professors, how falsely soever reported; Oh! then\nhe would glory, laugh, and be glad, and lay it upon the whole party:\nSaying, Hang them Rogues, there is not a barrel better Herring of all\nthe holy Brotherhood of them: Like to like, quoth the Devil to the\nCollier, this is your precise Crew. And then he would send all home\nwith a curse.\n\nAtten. If those that make profession of Religion be wise, Mr. Badmans\nwatchings and words will make them the more wary and careful in all\nthings.\n\nWise. You say true. For when we see men do watch for our halting, and\nrejoyce to see us stumble and fall, it should make us so much abundance\nthe more careful. {137d}\n\nI do think it was as delightful to Mr. Badman to hear, raise, and tell\nlies, and lying stories of them that fear the Lord, as it was for him\nto go to bed when a weary. But we will at this time let these things\npass. For as he was in these things bad enough, so he added to these,\nmany more the like.\n\nHe was an {137e} angry, wrathfull, envious man, a man that knew not\nwhat meekness or gentleness meant, nor did he desire to learn. His\nnatural temper was to be surly, huffie, and rugged, and worse; and\nhe so gave way to his temper, as to this, that it brought him to be\nfurious and outrageous in all things, specially against goodness it\nself, and against other things too, when he was displeased. {138a}\n\nAtten. Solomon saith, He is a fool that rageth.\n\nWise. He doth so; and sayes moreover, That anger rests in the bosom of\nfools. {138b} And truly, if it be a sign of a Fool to have anger rest\nin his bosom, then was Mr. Badman, notwithstanding the conceit that he\nhad of his own abilities, a Fool of no small size.\n\nAtten. Fools are mostly most wise in their own eyes.\n\nWise. True. But I was a saying, that if it be a sign that a man is a\nFool, when Anger rests in his bosom; Then what is it a sign of, think\nyou, when Malice and Envy rests there? For to my knowledge Mr. Badman\nwas as malicious and as envious a man as commonly you can hear of.\n\nAtten. Certainly, malice and envy flow {138c} from pride and arrogancy,\nand they again from ignorance, and ignorance from the Devil; And I\nthought, that since you spake of the pride of Mr. Badman before, we\nshould have something of these before we had done.\n\nWise. Envy flows from Ignorance indeed. And this Mr. Badman was so\nenvious an one, where he set against, that he would swell with it, as\na Toad, as we say, swells with poyson. He whom he maligned, might at\nany time even read envy in his face wherever he met with him, or in\nwhatever he had to do with him.\n\nHis envy was so rank and strong, that if it at any time turned its head\nagainst a man, it would hardly ever be pulled in again: He would watch\nover that man to do him mischief, as the Cat watches over the Mouse\nto destroy it; yea, he would wait seven years, but he would have an\nopportunity to hurt him, and when he had it, he would make him feel the\nweight of his Envy.\n\nEnvy is a devilish thing, the Scripture intimates that none can stand\nbefore it. A stone is heavy, and the sand weighty, but a fools wrath is\nheavier than them both. Wrath is cruel, and anger is outrageous, but\nwho can stand before envy? {138d} {138e}\n\nThis Envy, for the foulness of it, is reckoned {138f} among the foulest\nVillanies that are, as adultery, murder, drunkenness, revellings,\nwitchcrafts, heresies, seditions, &c. Yea, it is so malignant a\ncorruption, that it rots the very bones of him in whom it dwells. A\nsound heart is life to the flesh, but envy the rottenness of the bones.\n{139a}\n\nAtten. This Envy is the very Father and Mother of a great many hideous\nand prodigious wickednesses: I say, it is the very {139b} Father and\nMother of them; it both besets them, and also nourishes them up, till\nthey come to their cursed maturity in the bosom of him that entertains\nthem.\n\nWise. You have given it a very right description, in calling of it\nthe Father and Mother of a great many other prodigious wickednesses:\nfor it is so venomous and vile a thing, that it puts the whole course\nof Nature out of order, and makes it fit for nothing but confusion,\nand a hold for every evil thing. For where envy and strife is, there\nis confusion, and every evil work. {139c} Wherefore, I say, you have\nrightly called it, The very Father and Mother of a great many other\nsins. And now for our further edification, I will reckon up some of the\nbirths of Envy.\n\n1. Envy, as I told you before, it rotteth the very bones of him that\nentertains it. And, {139d}\n\n2. As you have also hinted, it is heavier than a Stone, than Sand; yea,\nand I will add, It falls like a Mill-stone upon the head. Therefore,\n\n3. It kills him that throws it, and him at whom it is thrown. Envy\nslayeth the silly one. {139e} That is, him in whom it resides, and him\nwho is its object.\n\n4. \u2019Twas that also that slew Jesus Christ himself; for his adversaries\npersecuted him through their envy. {139f} {139g}\n\n5. Envy was that by vertue of which Joseph was sold by his Brethren\ninto Egypt: {139h}\n\n6. \u2019Tis envy that hath the hand in making of variance among Gods\nSaints. {139i}\n\n7. \u2019Tis envy in the hearts of Sinners, that stirres them up to thrust\nGods Ministers out of their coasts.\n\n8. What shall I say? \u2019Tis envy that is the very Nursery of whisperings,\ndebates, backbitings, slanders, reproaches, murders, &c.\n\n\u2019Tis not possible to repeat all the particular fruits of this sinfull\nroot. Therefore, it is no marvel that Mr. Badman was such an ill\nnatured man, for the great roots of all manner of wickedness were in\nhim, unmortified, unmaimed, untouched.\n\nAtten. But it is {140a} a rare case, even this of Mr. Badman, that he\nshould never in all his life be touched with remorse for his ill-spent\nlife.\n\nWise. Remorse, I cannot say he ever had, if by remorse you mean\nrepentance for his evils. Yet twice I remember he was under some\ntrouble of mind about his condition: {140b} Once when he broke his legg\nas he came home drunk from the Ale-house; and another time when he fell\nsick, and thought he should die: Besides these two times, I do not\nremember any more.\n\nAtten. Did he break his legg then?\n\nWise. Yes: Once, as he came home drunk from the Ale-house.\n\nAtten. Pray how did he break it?\n\nWise. Why upon a time he was at an Ale-house, that wicked house, about\ntwo or three miles from home, and having there drank hard the greatest\npart of the day, when night was come, he would stay no longer, but\ncalls for his horse, gets up, and like a Madman (as drunken persons\nusually ride) away he goes, as hard as horse could lay legs to the\nground. Thus he rid, till coming to a dirty place, where his horse\nflouncing in, fell, threw his master, and with his fall broke his legg:\nso there he lay. {140c} But you would not think how he {140d} swore at\nfirst. But after a while, he comeing to himself, and feeling by his\npain, and the uselesness of his legg, what case he was in, and also\nfearing that this bout might be his death; he began to crie out after\nthe manner of such; {140e} Lord help me, Lord have mercy upon me, good\nGod deliver me, and the like. So there he lay, till some came by, who\ntook him up, carried him home, where he lay for some time, before he\ncould go abroad again.\n\nAtten. And then, you say, he called upon God.\n\nWise. He cryed out in his pain, and would say, O God, and O Lord,\nhelp me: but whether it was that his sin might be pardoned, and his\nsoul saved, or whether to be rid of his pain, I will not positively\ndetermine; though I fear it was but for the last; {141a} because, when\nhis pain was gone, and he had got hopes of mending, even before he\ncould go abroad, he cast off prayer, and began his old game; to wit, to\nbe as bad as he was before. He then would send for his old companions;\nhis Sluts also would come to his house to see him, and with them he\nwould be, as well as he could for his lame leg, as vicious as they\ncould be for their hearts.\n\nAtten. \u2019Twas a wonder he did not break his neck.\n\nWise. His neck had gone instead of his leg, but that God was\nlong-suffering towards him; he had deserved it ten thousand times over.\nThere have been many, as I have heard, and as I have hinted to you\nbefore, that have taken their Horses when drunk, as he; but they have\ngone from the pot to the grave; for they have broken their necks \u2019twixt\nthe Ale-house and home. [Picture: Take note symbol] One hard by us also\ndrunk himself dead; he drank, and dyed in his drink.\n\nAtten. \u2019Tis a sad thing to dye drunk.\n\nWise. So it is: But yet I wonder that no more do so. For considering\nthe heinousness of that sin, and with how many other sins it is\naccompanied, {141c} as with oaths, blasphemies, lyes, revellings,\nwhoreings, brawlings, &c. it is a wonder to me, that any that live in\nthat sin should escape such a blow from heaven that should tumble them\ninto their graves. Besides, when I consider also how, when they are\nas drunk as beasts, they, without all fear of danger, will ride like\nBedlams and mad men, even as if they did dare God to meddle with them\nif he durst, for their being drunk: I say, I wonder that he doth not\nwithdraw his protecting providences from them, and leave them to those\nDangers and Destructions that by their sin they have deserved, and\nthat by their Bedlam madness they would rush themselves into: only I\nconsider again, that he has appointed a day wherein he will reckon with\nthem, {141d} and doth also commonly make Examples of some, to shew that\nhe takes notice of their sin, abhorrs their way, and will count with\nthem for it at the set time.\n\nAtten. It is worthy of our remark, to take notice how God, to shew his\ndislike of the sins of men, strikes some of them down with a blow; as\nthe breaking of Mr. Badmans legg, for doubtless that was a stroak from\nheaven.\n\nWise. It is worth our remark indeed. It was an open stroak, it fell\nupon him while he was in the height of his sin: And it looks much like\nto that in Job; Therefore he knoweth their works, and overturneth them\nin the night, so that they are destroyed. He striketh them as wicked\nmen in the open sight of others: {142a} Or as the Margent reads it,\nin the place of beholders. He layes them with his stroak in the place\nof beholders. There was {142b} Mr. Badman laid, his stroak was taken\nnotice of by every one: his broken legg was at this time the Town-talk.\nMr. Badman has broken his legg, sayes one: How did he break it? sayes\nanother: As he came home drunk from such an Ale-house, said a third; A\nJudgment of God upon him, said a fourth. This his sin, his shame, and\npunishment, are all made conspicuous to all that are about him. I will\nhere tell you another story or two.\n\nI have read in Mr. Clark\u2019s Looking-glass for Sinners; {142c} That upon\na time, a certain drunken fellow boasted in his Cups, that there was\nneither Heaven nor Hell; also he said, He believed, that man had no\nSoul, and that for his own part, he would sell his soul to any that\nwould buy it. Then did one of his companions buy it of him for a cup of\nWine; and presently the Devil in mans shape bought it of that man again\nat the same price; and so in the presence of them all laid hold on this\nSoul-seller, and carried him away through the Air, so that he was never\nmore heard of.\n\nIn pag. 148, he tells us also: That there was one at Salisbury, in the\nmidst of his health drinking and carousing in a Tavern; and he drank\na health to the Devil, saying, That if the Devil would not come and\npledge him, he would not believe that there was either God or Devil.\nWhereupon his companions stricken with fear, hastened out of the room:\nand presently after, hearing a hideous noise, and smelling a stinking\nsavour, the Vintner ran up into the chamber; and coming in, he missed\nhis Guest, and found the window broken, the Iron barr in it bowed, and\nall bloody: But the man was never heard of afterwards.\n\nAgain, in pag. 149. he tells us of a Bailiff of Hedly: Who upon a\nLords Day being drunk at Melford, got upon his horse, to ride through\nthe streets, saying, That his horse would carry him to the Devil: and\npresently his horse threw him, and broke his neck. These things are\nworse than the breaking of Mr. Badmans Leg, and should be a caution to\nall of his friends that are living, lest they also fall by their sin\ninto these sad Judgements of God.\n\nBut, as I said, Mr. Badman quickly forgot all, his conscience was\nchoaked, before his legg was healed. And therefore, before he was well\nof the fruit of one sin, he tempts God to send another Judgment to\nseize upon him: And so he did quickly after. For not many months after\nhis legg was well, he had a very dangerous fit of sickness, insomuch\nthat now he began to think he must dye in very deed. {143a}\n\nAtten. Well, and what did he think and do then?\n\nWise. He thought he must go to Hell; this I know, for he could not\nforbear but say so. {143b} To my best remembrance, he lay crying out\nall one night for fear, and at times he would so tremble, that he would\nmake the very bed shake under him. {143c} But, Oh! how the thoughts\nof Death, of Hell-fire, and of eternal Judgment, did then wrack his\nconscience. Fear might be seen in his face, and in his tossings to and\nfro: It might also be heard in his words, and be understood by his\nheavy groans. He would often cry, I am undone, I am undone; my vile\nlife has undone me.\n\nAtten. Then his former atheistical thoughts and principles, were too\nweak now to support him from the fears of eternal damnation.\n\nWise. Aie! they were too weak indeed. They may serve to stifle\nconscience, when a man is in the midst of his prosperity, and to harden\nthe heart against all good counsel when a man is left of God, and\ngiven up to his reprobate mind: {143d} But alas, atheistical thoughts,\nNotions and Opinions, must shrink and melt away, when God sends, yea\ncomes with sickness to visit the soul of such a sinner for his sin.\nThere was a man dwelt about 12 miles off from us, that had so trained\nup himself in his atheistical Notions, that at last he attempted to\nwrite a book against Jesus Christ, and against the divine Authority\nof the Scriptures. (But I think it was not printed:) Well, after many\ndays God struck him with sickness, whereof he dyed. So, being sick,\nand musing upon his former doings, the Book that he had written came\ninto his mind, and with it such a sence of his evil in writing of\nit, that it tore his Conscience as a Lyon would tare a Kid. He lay\ntherefore upon his death-bed in sad case, {144a} and much affliction\nof conscience: some of my friends also went to see him; and as they\nwere in his chamber one day, he hastily called for Pen Ink and Paper,\nwhich when it was given him, he took it and writ to this purpose.\n[Picture: Take note symbol] I, such an one, in such a Town, must goe\nto Hell-fire, for writing a Book against Jesus Christ, and against the\nHoly Scriptures: And would also have leaped out of the window of his\nhouse to have killed himself, but was by them prevented of that: so he\ndyed in his bed, such a death as it was. \u2019Twill be well if others take\nwarning by him.\n\nAtten. This is a remarkable story.\n\nWise. \u2019Tis as true as remarkable; I had it from them that I dare\nbelieve, who also themselves were eye and ear witnesses; and also that\ncatcht him in their arms, and saved him when he would have leaped out\nof his chamber-window, to have destroyed himself.\n\nAtten. Well, you have told me what were Mr. Badmans thoughts (now,\nbeing sick) of his condition; pray tell me also what he then did when\nhe was sick?\n\nWise. Did! he did many things, which I am sure he never thought to\nhave done, and which, to be sure, was not looked for of his wife and\nchildren.\n\nIn this fit of sickness, his Thoughts were quite altered about his\nwife; I say his Thoughts, so far as could be judged by his words and\ncarriages to her. {144c} For now she was his good wife, his godly wife,\nhis honest wife, his duck, and dear, and all. Now he told her, that she\nhad the best of it, she having a good Life to stand by her, while his\ndebaucheries and ungodly Life did always stare him in the face. Now he\ntold her, the counsel that she often gave him, was good; though he was\nso bad as not to take it.\n\nNow he would hear her talk to him, and he would lie sighing by her\nwhile she so did. Now he would bid her pray for him, that he might be\ndelivered from Hell. {145a}\n\nHe would also now consent, that some of her good Ministers might come\nto him to comfort him; and he would seem to shew them kindness when\nthey came, for he would treat them kindly with words, and hearken\ndiligently to what they said, only he did not care that they should\ntalk much of his ill spent life, because his conscience was clogged\nwith that already; he cared not now to see his old companions, the\nthoughts of them was a torment to him: and now he would speak kindly to\nthat child of his that took after its mothers steps, though he could\nnot at all abide it before.\n\nHe also desired the prayers of good people, that God of his mercy would\nspare him a little longer, promising that if God would but let him\nrecover this once, what a new, what a penitent man he would be toward\nGod, and what a loving husband he would be to his wife: what liberty\nhe would give her, yea how he would goe with her himself to hear her\nMinisters, and how they should go hand in hand in the way to heaven\ntogether.\n\nAtten. Here was a fine shew of things; I\u2019le warrant you, his wife was\nglad for this.\n\nWise. His wife! Aie, and a many good people besides: it was noysed all\nover the Town, {145b} what a great change there was wrought upon Mr.\nBadman; how sorry he was for his sins, how he began to love his wife,\nhow he desired good men should pray to God to spare him; and what\npromises he now made to God in his sickness, that if ever he should\nraise him from his sick bed to health again, what a new penitent man he\nwould be towards God, and what a loving husband to his good wife.\n\nWell, ministers prayed, and good people rejoyced, thinking verily that\nthey now had gotten a man from the Devil; nay, some of the weaker sort\ndid not stick to say that God had began a work of Grace in his heart;\nand his wife, poor woman, {145c} you cannot think how apt she was to\nbelieve it so; she rejoyced, and she hoped as she would have it. But,\nalas! alas! in little time things all proved otherwise.\n\nAfter he had kept his Bed a while, his distemper began to abate, and he\nto feel himself better, so he in little time was so finely mended, that\nhe could walk about the house, and also obtained a very fine stomach\nto his food: {146a} and now did his wife and her good friends stand\ngaping, to see Mr. Badman fulfill his promise of becoming new towards\nGod, and loving to his wife: but the contrary only shewed it self. For\nso soon as ever he had hopes of mending, and found that his strength\nbegan to renew, his trouble began to goe off his heart, and he grew as\ngreat a stranger to his frights and fears, as if he had never had them.\n\nBut verily, I am apt to think, that one reason of his no more\nregarding, or remembring of his sick-bed fears, and of being no better\nfor them, was, some words that the Doctor that supplied him with\nPhysick said to him when he was mending. For as soon as Mr. Badman\nbegan to mend, the Doctor comes and sits him down by him in his house,\nand there fell into discourse with him about the nature of his disease;\nand among other things they talked of Badmans trouble, and how he\nwould cry out, tremble, and express his fears of going to Hell when\nhis sickness lay pretty hard upon him. To which the Doctor replyed:\n{146b} That those fears and Out-cries did arise from the height of\nhis distemper, for that disease was often attended with lightness of\nthe head, by reason the sick party could not sleep, and for that the\nvapours disturbed the brain: But you see Sir, quoth he, that so soon\nas you got sleep and betook your self to rest, you quickly mended, and\nyour head settled, and so those frenzies left you.\n\nAnd was it so indeed, thought Mr. Badman; was my troubles, only the\neffects of my distemper, and because ill vapours got up into my brain?\nThen surely, since my Physician was my Saviour, my Lust again shall be\nmy God. So he never minded Religion more, but betook him again to the\nworld, his lusts and wicked companions: And there was an end of Mr.\nBadmans Conversion.\n\nAtten. I thought, (as you told me of him) that this would be the result\nof the whole; for I discerned by your relating of things, that the\ntrue symptoms of conversion were wanting in him, and that those that\nappeared to be any thing like them, were only such as the reprobates\nmay have.\n\nWise. You say right, for there wanted in him, when he was most\nsensible, a sence of the pollution of his Nature; he only had guilt for\nhis sinful actions, the which Cain, and Pharaoh, and Saul, and Judas,\nthose reprobates, have had before him. {147a}\n\nBesides, the great things that he desired, were, to be delivered from\ngoing to Hell, (and who would willingly?) and that his life might be\nlengthened in this world. We find not by all that he said or did, that\nJesus Christ the Saviour was desired by him, from a sence of his need\nof his Righteousness to cloath him, and of his Spirit to sanctifie him.\n{147b}\n\nHis own strength was whole in him, he saw nothing of the treachery of\nhis own heart; for had he, he would never have been so free to make\npromises to God of amendment. He would rather have been afraid, that\nif he had mended, he should have turned with the dog to his vomit, and\nhave begged prayers of Saints, and assistance from heaven upon that\naccount, that he might have been kept from doing so.\n\n\u2019Tis true he did beg prayers of good people, and so did Pharaoh of\nMoses and Aaron, and Simon Magus of Simon Peter. {147c}\n\nHis mind also seemed to be turned to his wife and child; but alas!\n\u2019twas rather from conviction that God had given him concerning their\nhappy estate over his, than for that he had any true love to the work\nof God that was in them. True, some shews of kindness he seemed to have\nfor them, and so had rich Dives, when in Hell, to his five brethren\nthat were yet in the world; yea he had such love, as to wish them in\nHeaven, that they might not come thither to be tormented. {147d}\n\nAtten. Sick-bed Repentance is seldom good for any thing.\n\nWise. You {147e} say true, it is very rarely good for any thing indeed.\nDeath is unwelcom to Nature, and usually when sickness and death visit\nthe sinner; the first taking of him by the shoulder, and the second\nstanding at the Bed-chamber door to receive him; then the sinner begins\nto look about him, and to bethink with himself, These will have me\naway before God; and I know that my Life has not been as it should,\nhow shall I do to appear before God! Or if it be more the sence of the\npunishment, and the place of the punishment of sinners, that also is\nstarting to a defiled conscience, now rouzed by deaths lumbring at the\ndoor.\n\nAnd hence usually is sick-bed Repentance, and the matter of it: To wit,\nto be saved from Hell, and from Death, and that God will restore again\nto health till they mend; concluding that it is in their power to mend,\nas is evident by their large and lavishing promises to do it.\n\nI have known many, that, when they have been sick, have had large\nmeasures of this kind of Repentance, and while it has lasted, the noyse\nand sound thereof, has made the Town to ring again: but alas! how long\nhas it lasted? oft-times scarce so long as untill the party now sick\nhas been well. It has passed away like a mist or a vapour, it has\nbeen a thing of no continuance. But this kind of Repentance is by God\ncompared to the howling of a dog. And they have not cried unto me with\ntheir heart, when they howled upon their bed. {148a}\n\nAtten. Yet one may see, by this, the desperateness of mans heart:\n{148b} for what is it but desperate wickedness, to make promise to God\nof amendment, if he will but spare them; and yet so soon as they are\nrecovered (or quickly after,) fall to sin as they did before, and never\nto regard their promise more.\n\nWise. It is a sign of desperateness indeed; yea, of desperate madness.\nFor surely, they must needs think, that God took notice of their\npromise, that he heard the words that they spake, {148c} and that he\nhath laid them up against the time to come; and will then bring out,\nand testifie to their faces, that they flattered him with their mouth,\nand lyed unto him with their tongue, {148d} when they lay sick, to\ntheir thinking, upon their death-bed, and promised him that if he would\nrecover them they would repent and amend their ways. But thus, as I\nhave told you, Mr. Badman did. He made great promises that he would be\na New man, that he would leave his sins, and become a Convert, that he\nwould love, &c. his godly wife, &c. Yea many fine words had Mr. Badman\nin his sickness, but no good actions when he was well.\n\nAtten. And how did his good wife take it, when she saw that he had no\nAmendment, but that he returned with the Dog to his vomit, to his old\ncourses again?\n\nWise. Why it {149a} broke her heart, it was a worse disappointment to\nher than the cheat that he gave her in marriage: At least she laid it\nmore to heart, and could not so well grapple with it. You must think\nthat she had put up many a prayer to God for him before, even all the\ntime that he had carried it so badly to her, and now when he was so\naffrighted in his sickness, and so desired that he might live and mend,\npoor woman, she thought that the time was come for God to answer her\nprayers; nay, she did not let with gladness, to whisper it out amongst\nher Friends, that \u2019twas so: but when she saw her self disappointed by\nher husbands turning Rebel again, she could not stand up under it, but\nfalls into a languishing distemper, and in a few weeks gave up the\nGhost.\n\nAtten. Pray how did she dye?\n\nWise. Die! she dyed bravely; full of comfort of the faith of her\nInterest in Christ, and by him, of the world to come: she had many\nbrave Expressions in her sickness, and gave to those that came to\nvisit her many signs of her salvation; the thoughts of the Grave, but\nspecially of her Rising again, were sweet thoughts to her. She would\nlong for Death, because she knew it would be her Friend. She behaved\nher self like to some that were making of them ready to go meet their\nBridegroom. {149b} Now, said she, I am going to rest from my sorrows,\nmy sighs, my tears, my mournings and complaints: I have heretofore\nlonged to be among the Saints, but might by no means be suffered to\ngoe, but now I am going, (and no man can stop me) to the great Meeting,\nto the general Assembly, and Church of the first-born which are written\nin Heaven. {149c} There I shall have my hearts desire; there I shall\nworship without Temptation or other impediment; there I shall see the\nface of my Jesus, whom I have loved, whom I have served, and who now,\nI know, will save my soul. {149d} I have prayed often for my husband,\nthat he might be converted, but there has been no answer of God in that\nmatter; Are my prayers lost? are they forgotten? are they thrown over\nthe barr? No; they are hanged upon the horns of the golden Altar, and I\nmust have the benefit of them my self, that moment that I shall enter\ninto the gates, in at which the righteous Nation that keepeth truth\nshall enter: I say, I shall have the benefit of them. I can say as holy\nDavid; I say, I can say of my husband, as he could of his enemies. As\nfor me, when they were sick my cloathing was of sack-cloth, I humbled\nmy soul with fasting, and my prayer returned into my bosom. {150a} My\nprayers are not lost, my tears are yet in God\u2019s bottle; I would have\nhad a Crown, and Glory for my husband, and for those of my children\nthat follow his steps; but so far as I can see yet, I must rest in the\nhope of having all my self.\n\nAtten. Did she talk thus openly?\n\nWise. No; this she spake but to one or two of her most intimate\nacquaintance, who were permitted to come and see her, when she lay\nlanguishing upon her death-bed.\n\nAtten. Well, but pray go on in your relation, this is good: I am glad\nto hear it, this is as a cordial to my heart while we sit thus talking\nunder this tree.\n\nWise. When she drew near her end, she called for her husband, and when\nhe was come to her, she told him, {150b} That now he and she must\npart, and said she, God knows, and thou shalt know, that I have been a\nloving, faithful Wife unto thee; my prayers have been many for thee;\nand as for all the abuses that I have received at thy hand, those I\nfreely and heartily forgive, and still shall pray for thy conversion,\neven as long as I breathe in this world. But husband, I am going\nthither, where no bad man shall come, and if thou dost not convert,\nthou wilt never see me more with comfort; let not my plain words offend\nthee: I am thy dying wife, and of my faithfulness to thee, would leave\nthis Exhortation with thee: Break off thy sins, fly to God for mercy\nwhile mercies gate stands open; remember, that the day is coming, when\nthou, though now lusty and well, must lye at the gates of death, as I\ndo: And what wilt thou then do, if thou shalt be found with a naked\nsoul, to meet with the Cherubims with their flaming swords? yea, what\nwilt thou then do, if Death and Hell shall come to visit thee, and thou\nin thy sins, and under the Curse of the Law?\n\nAtten. This was honest and plain: but what said Mr. Badman to her?\n\nWise. He did what he could to divert her talk, {151a} by throwing in\nother things; he also shewed some kind of pity to her now, and would\nask her, What she would have? and with various kind of words put her\nout of her talk; for when she see that she was not regarded, she fetcht\na deep sigh, and lay still. So he went down, and then she called for\nher Children, and began to talk to them. And first she spake to those\nthat were rude, {151b} and told them the danger of dying before they\nhad grace in their hearts. She told them also, that Death might be\nnearer them than they were aware of; and bid them look, when they went\nthrough the Church-yard again, if there was not little graves there.\nAnd, ah children, said she, will it not be dreadful to you, if we only\nshall meet at the day of Judgment, and then part again, and never see\neach other more? And with that she wept, the Children (also) wept; so\nshe held on her discourse: Children, said she, I am going from you, I\nam going to Jesus Christ, and with him there is neither sorrow, nor\nsighing, nor pain, nor tears, nor death. {151c} Thither would I have\nyou go also, but I can neither carry you, nor fetch you thither; but if\nyou shall turn from your sins to God, and shall beg mercy at his hands\nby Jesus Christ, you shall follow me, and shall, when you dye, come to\nthe place where I am going, that blessed place of Rest: and then we\nshall be for ever together, beholding the face of our Redeemer, to our\nmutual and eternal joy. So she bid them remember the words of a dying\nmother when she was cold in her grave, and themselves were hot in their\nsins, if perhaps her words might put check to their vice, and that they\nmight remember and turn to God.\n\nThen they all went down; but her {151d} Darling, to wit, the child that\nshe had most love for, because it followed her ways. So she addressed\nher self to that. Come to me, said she, my sweet child, thou art the\nchild of my joy: I have lived to see thee a Servant of God; thou shalt\nhave eternal life. I, my sweet heart, shall goe before, and thou shalt\nfollow after; if thou shalt hold the beginning of thy confidence\nstedfast to the end. {152a} When I am gone, do thou still remember my\nwords, love thy Bible, follow my Ministers, deny ungodliness still, and\nif troublous times shall come, set an higher price upon Christ, his\nWord and Wayes, and the testimony of a good conscience, than upon all\nthe world besides. Carry it kindly and dutifully to thy Father, but\nchoose none of his ways. If thou mayest, goe to service, choose that,\nrather than to stay at home; but then be sure to choose a service where\nthou mayest be helped forwards in the way to heaven; and that thou\nmayest have such a service, speak to my Minister, he will help thee, if\npossible, to such an one.\n\nI would have thee also, my dear child, to love thy Brothers and\nSisters, but learn none of their naughty tricks. Have no fellowship\nwith the unfruitfull works of darkness, but rather reprove them. {152b}\nThou hast Grace, they have none: do thou therefore beautifie the way\nof salvation before their eyes, by a godly life, and conformable\nconversation to the revealed will of God, that thy Brothers and Sisters\nmay see and be the more pleased with the good wayes of the Lord.\n\nIf thou shalt live to marry, take heed of being served as I was; that\nis, of being beguiled with fair words, and the flatteries of a lying\ntongue. But first be sure of godliness. Yea, as sure as it is possible\nfor one to be in this world: trust not thine own eyes, nor thine own\nJudgment; I mean as to that persons godliness that thou art invited to\nmarry. Ask counsel of good men, and do nothing therein, if he lives,\nwithout my Ministers advice. I have also my self desired him to look\nafter thee. Thus she talked to her children, and gave them counsel, and\nafter she had talked to this a little longer, she kiss\u2019d it, and bid it\ngo down.\n\nWell, in short, her time drew on, and the day that she must die. So she\n{152c} died with a soul full of Grace, an heart full of comfort, and by\nher death ended a life full of trouble. Her husband made a Funerall for\nher, perhaps because he was glad he was rid of her, but we will leave\nthat to be manifest at Judgment.\n\nAtten. This Woman died well: And now we are talking of the dying of\nChristians, I will tell you a story of one that died some time since\nin our Town. The man was a godly old Puritan, for so the godly were\ncalled in time past. This man after a long, and godly life, fell sick,\nof the sickness, whereof he died. And as he lay drawing on, the woman\nthat looked to him thought she heard Musick, and that the sweetest that\never she heard in her life, which also continued untill he gave up the\nGhost: [Picture: Take note symbol] now when his soul departed from\nhim, the Musick seemed to withdraw and to go further and further off\nfrom the house, and so it went untill the sound was quite gone out of\nhearing.\n\nWise. What do you think that might be?\n\nAtten. For ought I know, the melodious Notes of Angels, that were sent\nof God to fetch him to Heaven.\n\nWise. I cannot say but that God goes out of his Ordinary Road with us\npoor mortals sometimes. I cannot say this of this woman, but yet she\nhad better musick in her heart than sounded in this womans ears.\n\nAtten. I believe so; but pray tell me, did any of her other children\nhearken to her words, so as to be bettered in their souls thereby?\n\nWise. One of them did, {153b} and became a very hopefull young man: but\nfor the rest I can say nothing.\n\nAtten. And what did Badman do after his wife was dead?\n\nWise. Why even as he did before, he scarce mourned a fortnight for her,\nand his mourning then was, I doubt, more in fashion than in heart.\n\nAtten. Would he not sometimes talk of his Wife, when she was dead?\n\nWise. Yes, when the fit took him, and could commend her too extremely;\nsaying, she was a good, godly, vertuous woman. But this is not a thing\nto be wondred at: It is common with wicked men, to hate Gods Servants\nwhile alive, and to commend them when they are dead. So served the\nPharisees the Prophets: Those of the Prophets that were dead, they\ncommended; and those of them that were alive they condemned. {153c}\n\nAtten. But did not Mr. Badman marry again quickly?\n\nWise. No, not a good while after: and when he was asked the reason,\nhe would make this slighty answer, Who would keep a Cow of their own,\nthat can have a quart of milk for a penny? {154a} Meaning, Who would be\nat the charge to have a Wife, that can have a Whore when he listeth?\nSo villanous, so abominable did he continue after the death of his\nwife. Yet at last there was one was too hard for him. For, getting of\nhim to her upon a time, and making of him sufficiently drunk, she was\nso cunning as to get a promise of marriage of him, and so held him to\nit, and forced him to marry her. {154b} And she, as the saying is, was\nas good as he, {154c} at all his vile and ranting tricks: she had her\ncompanions as well as he had his, and she would meet them too at the\nTavern and Ale-house, more commonly than he was aware of. To be plain,\nshe was a very Whore, and had as great resort came to her, where time\nand place was appointed, as any of them all. Aie, and he smelt it too,\nbut could not tell how to help it. For if he began to talk, she could\nlay in his dish the whores that she knew he haunted, and she could fit\nhim also with cursing and swearing, for she would give him Oath for\nOath, and Curse for Curse.\n\nAtten. What kind of oaths would she have?\n\nWise. Why damn her, and sink her, and the like.\n\nAtten. These are provoking things.\n\nWise. So they are: but God doth not altogether let such things goe\nunpunished in this life. Something of this I have shewed you already,\nand will here give you one or two Instances more.\n\nThere lived, saith one, {154d} in the year 1551. in a city of Savoy,\na man who was a monstrous Curser and Swearer, and though he was often\nadmonished and blamed for it, yet would he by no means mend his\nmanners. At length a great plague happening in the City, he withdrew\nhimself into a Garden, where being again admonished to give over his\nwickedness, he hardned his heart more, Swearing, Blaspheming God, and\ngiving himself to the Devil: And immediately the Devil snatched him\nup suddenly, his wife and kinswoman looking on, and carried him quite\naway. The Magistrates advertised hereof, went to the place and examined\nthe Woman, who justified the truth of it.\n\nAlso at Oster in the Dutchy of Magalapole, (saith Mr. Clark) a wicked\nWoman, used in her cursing to give herself body and soul to the Devil,\nand being reproved for it, still continued the same; till (being at a\nWedding-Feast) the Devil came in person, and carried her up into the\nAir, with most horrible outcries and roarings: And in that sort carried\nher round about the Town, that the Inhabitants were ready to dye for\nfear: And by and by he tore her in four pieces, leaving her four\nquarters in four several high-wayes; and then brought her Bowels to the\nMarriage-feast, and threw them upon the Table before the Maior of the\nTown, saying, Behold, these dishes of meat belong to thee, whom the\nlike destruction waiteth for, if thou dost not amend thy wicked life.\n\nAtten. Though God forbears to deal thus with all men that thus rend and\ntare his Name, and that immediate Judgments do not overtake them; yet\nhe makes their lives by other Judgments bitter to them, does he not?\n\nWise. Yes, yes. And for proof, I need goe no further than to this\nBadman and his wife; for their railing, and cursing, and swearing ended\nnot in words: They would fight and fly at each other, and that like\nCats and Dogs. But it must be looked upon as the hand and Judgment of\nGod upon him for his villany; he had an honest woman before, but she\nwould not serve his turn, and therefore God took her away, and gave\nhim one as bad as himself. Thus that measure that he meted to his\nfirst wife, this last did mete to him again. And this is a punishment,\nwherewith sometimes God will punish wicked men. So said Amos to\nAmaziah: Thy wife shall be an Harlot in the City. {155} With this\nlast wife Mr. Badman lived a pretty while; but, as I told you before,\nin a most sad and hellish manner. And now he would bewail his first\nwifes death: not of love that he had to her Godliness, for that he\ncould never abide, but for that she used alwayes to keep home, whereas\nthis would goe abroad; his first wife was also honest, and true to\nthat Relation, but this last was a Whore of her Body: The first woman\nloved to keep things together, but this last would whirl them about as\nwell as he: The first would be silent when he chid, and would take it\npatiently when he abused her, but this would give him word for word,\nblow for blow, curse for curse; so that now Mr. Badman had met with his\nmatch: {156a} God had a mind to make him see the baseness of his own\nlife, in the wickedness of his wives. {156b} But all would not do with\nMr. Badman, he would be Mr. Badman still: This Judgment did not work\nany reformation upon him, no, not to God nor man.\n\nAtten. I warrant you that Mr. Badman thought when his wife was dead,\nthat next time he would match far better.\n\nWise. What he thought I cannot tell, but he could not hope for it in\nthis match. For here he knew himself to be catcht, he knew that he was\nby this woman intangled, and would therefore have gone back again, but\ncould not. He knew her, I say, to be a Whore before, and therefore\ncould not promise himself a happy life with her. For he or she that\nwill not be true to their own soul, will neither be true to husband nor\nwife. And he knew that she was not true to her own soul, and therefore\ncould not expect she should be true to him but Solomon says, An whore\nis a deep pit, and Mr. Badman found it true. For when she had caught\nhim in her pit, she would never leave him till she had got him to\npromise her Marriage; and when she had taken him so far, she forced him\nto marry indeed. And after that, they lived that life that I have told\nyou.\n\nAtten. But did not the neighbours take notice of this alteration that\nMr. Badman had made?\n\nWise. Yes; and many of his Neighbours, yea, many of those that were\ncarnal said, {156c} \u2019Tis a righteous Judgment of God upon him, for\nhis abusive carriage and language to his other wife: for they were\nall convinced that she was a vertuous woman, and he, vile wretch, had\nkilled her, I will not say, with, but with the want of kindness.\n\nAtten. And how long I pray did they live thus together?\n\nWise. Some fourteen or sixteen years, even untill (though she also\nbrought somthing with her) they had sinned all away, and parted as poor\nas Howlets. {156d} And, in reason, how could it be otherwise? he would\nhave his way, and she would have hers; he among his companions, and she\namong hers; he with his Whores, and she with her Rogues; and so they\nbrought their Noble to Nine-pence.\n\nAtten. Pray of what disease did Mr. Badman die, for now I perceive we\nare come up to his death?\n\nWise. I cannot so properly say that he died of one disease, {157a}\nfor there were many that had consented, and laid their heads together\nto bring him to his end. He was dropsical, he was consumptive, he was\nsurfeited, was gouty, and, as some say, he had a tang of the Pox in his\nbowels. Yet the Captain of all these men of death that came against him\nto take him away, was the Consumption, for \u2019twas that that brought him\ndown to the grave.\n\nAtten. Although I will not say, but the best men may die of a\nconsumption, a dropsie, or a surfeit; yea, that these may meet upon a\nman to end him: yet I will say again, that many times these diseases\ncome through mans inordinate use of things. Much drinking brings\ndropsies, consumptions, surfeits, and many other diseases; and I doubt,\nthat Mr. Badman\u2019s death did come by his abuse of himself in the use\nof lawfull and unlawfull things. I ground this my sentence upon that\nreport of his life that you at large have given me.\n\nWise. I think verily that you need not call back your sentence; for\n\u2019tis thought by many, that by his Cups and his Queans he brought\nhimself to this his destruction: he was not an old man when he dyed,\nnor was he naturally very feeble, but strong, and of a healthy\ncomplexion: Yet, as I said, he moultered away, and went, when he set a\ngoing, rotten to his Grave. And that which made him stink when he was\ndead, I mean, that made him stink in his Name and Fame, was, that he\ndied with a spice of the foul disease upon him: A man whose life was\nfull of sin, and whose death was without repentance.\n\nAtten. These were blemishes sufficient to make him stink indeed.\n\nWise. They were so, and they did do it. No man could speak well of him\nwhen he was gone. {157b} His Name rotted above ground, as his Carkass\nrotted under. And this is according to the saying of the wise man: The\nmemory of the just is blessed, but the name of the wicked shall rot.\n{157c}\n\nThis Text, in both the parts of it, was fulfilled upon him and the\nwoman that he married first. For her Name still did flourish, though\nshe had been dead almost seventeen years; but his began to stink and\nrot, before he had been buried seventeen dayes.\n\nAtten. That man that dieth with a life full of sin, and with an heart\nvoid of repentance, although he should die of the most Golden disease\n(if there were any that might be so called) I will warrant him his Name\nshall stink, and that in Heaven and Earth.\n\nWise. You say true; and therefore doth the name of Cain, Pharaoh, Saul,\nJudas, and the Pharisees, though dead thousands of years agoe, stink as\nfresh in the nostrils of the world as if they were but newly dead.\n\nAtten. I do fully acquiesce with you in this. But, Sir, since you have\ncharged him with dying impenitent, pray let me see how you will prove\nit: {158a} not that I altogether doubt it, because you have affirmed\nit, but yet I love to have proof for what men say in such weighty\nmatters.\n\nWise. When I said, he died without repentance, I meant, so far as those\nthat knew him, could judge, when they compared his Life, the Word, and\nhis Death together.\n\nAtten. Well said, they went the right way to find out whether he had,\nthat is, did manifest that he had repentance or no. Now then shew me\nhow they did prove he had none?\n\nWise. So I will: And first, {158b} this was urged to prove it. He had\nnot in all the time of his sickness, a sight and sence of his sins, but\nwas as secure, and as much at quiet, as if he had never sinned in all\nhis life.\n\nAtten. I must needs confess that this is a sign he had none. For how\ncan a man repent of that of which he hath neither sight nor sence? But\n\u2019tis strange that he had neither sight nor sence of sin now, when he\nhad such a sight and sence of his evil before: I mean when he was sick\nbefore.\n\nWise. He was, as I said, as secure now, as if he had been as sinless as\nan Angel; though all men knew what a sinner he was, for he carried his\nSins in his Forehead. His debauched Life was read and known of all men;\nbut his Reputation was read and known of no man; for, as I said, he had\nnone. And for ought I know, the reason he had no sence of his sins now,\nwas because he profited not by that sence that he had of them before.\nHe liked not to retain that knowledge of God then, that caused his sins\nto come to remembrance: Therefore God gave him up now to a reprobate\nmind, to hardness and stupidity of Spirit; and so was that Scripture\nfulfilled upon him, He hath blinded their eyes. And that, Let their\neyes be darkned that they may not see. {159a} Oh! for a man to live\nin sin, and to go out of the world without Repentance for it, is the\nsaddest Judgement that can overtake a man.\n\nAtten. But, Sir, although both you and I have consented that {159b}\nwithout a sight and sence of sin there can be no Repentance, yet that\nis but our bare Say-so; let us therefore now see if by the Scripture we\ncan make it good.\n\nWise. That is easily done. The three thousand that were converted,\n(Acts the second,) repented not, till they had sight and sence of their\nsins: {159c} Paul repented not till he had sight and sence of his sins:\nthe Jailor repented not till he had sight and sence of his sins: nor\ncould they. For of what should a man repent? The Answer is, of Sin.\nWhat is it to Repent of sin? The answer is, To be sorry for it, to turn\nfrom it. {159d} But how can a man be sorry for it, that has neither\nsight nor sence of it. David did, not only commit sins, but abode\nimpenitent for them, untill Nathan the Prophet was sent from God to\ngive him a sight and sence of them; {159e} and then, but not till then,\nhe indeed repented of them. Job, in order to his Repentance, cries unto\nGod, Shew me wherefore thou contendest with me. And again, That which I\nsee not teach thou me, I have born chastisement, I will not offend any\nmore: {159f} That is, not in what I know, for I will repent of it; nor\nyet in what I know not, when thou shalt shew me it.\n\nAlso Ephraims Repentance was after he was turned to the sight and sence\nof his sins, and after he was instructed about the evil of them. {159g}\n\nAtten. These are good testimonies of this truth, and doe (if matter\nof fact, with which Mr. Badman is charged, be true), prove indeed\nthat he did not repent, but as he lived, so he dyed in his sin: For\nwithout Repentance a man is sure to dye in his sin; for they will lie\ndown in the dust with him, {160a} rise at the Judgement with him, hang\nabout his Neck like Cords and Chains when he standeth at the Barre\nof Gods Tribunal, and goe with him too when he goes away from the\nJudgment-seat, with a Depart from me ye cursed into everlasting fire,\nprepared for the Devil and his Angels; and there shall fret and gnaw\nhis Conscience, because they will be to him a never-dying worm. {160b}\n\nWise. You say well, and I will add a word or two more to what I have\nsaid: Repentance, as it is not produced without a sight and sence\nof sin, so every sight and sence of sin cannot produce it: I mean,\nevery sight and sence of sin cannot {160c} produce that Repentance,\nthat is Repentance unto salvation; repentance never to be repented\nof. For it is yet fresh before us, that Mr. Badman had a sight and\nsence of sin, in that fit of sickness that he had before, but it dyed\nwithout procuring any such godly fruit; as was manifest by his so\nsoon returning with the Dog to his Vomit. Many people think also that\nRepentance stands in Confession of sin only, but they are very much\nmistaken: For Repentance, as was said before, is a being sorry for, and\na turning from transgression to God by Jesus Christ. Now, if this be\ntrue, that every sight and sence of sin will not produce Repentance,\nthen Repentance cannot be produced there where there is no sight and\nsence of sin. That every sight and sence of sin will not produce\nrepentance, to wit, the godly repentance that we are speaking of, is\nmanifest in Cain, Pharaoh, Saul and Judas, who all of them had sence,\ngreat sence of sin, but none of them repentance unto life.\n\nNow I conclude, that Mr. Badman did die impenitent, and so a death most\nmiserable.\n\nAtten. But pray now, before we conclude our discourse of Mr. Badman,\ngive me another proof of his dying in his sins.\n\nWise. Another proof is this. {160d} He did not desire a sight and\nsence of sins, that he might have repentance for them. Did I say he\ndid not desire it, I will add, he greatly desired to remain in his\nsecurity: and that I shall prove by that which follows. First, he could\nnot endure that any man, now, should talk to him of his sinfull life,\nand yet that was the way to beget a sight and sence of sin, and so of\nrepentance from it in his soul. But, I say, he could not endure such\ndiscourse. Those men that did offer to talk unto him of his ill-spent\nLife, they were as little welcome to him in the time of his last\nsickness, as was Elijah when he went to meet with Ahab, as he went down\nto take possession of Naboths Vineyard. Hast thou found me, said Ahab,\nO mine enemy? {161a} So would Mr. Badman say in his heart to and of\nthose that thus did come to him, though indeed they came even of love,\nto convince him of his evil life, that he might have repented thereof,\nand have obtained mercy.\n\nAtten. Did good men then goe to see him in his last sickness?\n\nWise. Yes: Those that were his first wifes acquaintance, they went to\nsee him, and to talk with, and to him, if perhaps he might now, at\nlast, bethink himself, and cry to God for mercy.\n\nAtten. They did well to try now at last if they could save his soul\nfrom Hell: But pray how can you tell that he did not care for the\ncompany of such?\n\nWise. Because of the differing Carriage that he had for them, from\nwhat he had when his old carnal companions came to see him: When his\nold Campanions came to see him, he would stir up himself as much as he\ncould both by words and looks, to signifie they were welcome to him; he\nwould also talk with them freely, and look pleasantly upon them, though\nthe talk of such could be none other but such as David said, carnal men\nwould offer to him, when they came to visit him in his sickness: If\nhe comes to see me, says he, he speaketh vanity, his heart gathereth\niniquity to itself. {161b} But these kind of talks, I say, Mr. Badman\nbetter brooked, than he did the company of better men.\n\nBut I will more particularly give you a Character {161c} of his\ncarriage to good men (and good talk) when they came to see him.\n\n1. When they were come, he would seem to fail in his spirits at the\nsight of them.\n\n2. He would not care to answer them to any of those questions that they\nwould at times put to him, to feel what sence he had of sin, death,\nHell, and Judgment: But would either say nothing, or answer them by way\nof evasion, or else by telling of them he was so weak and spent that he\ncould not speak much.\n\n3. He would never shew forwardness to speak to, or talk with them, but\nwas glad when they held their tongues. He would ask them no question\nabout his state and another world, or how he should escape that\ndamnation that he had deserved.\n\n4. He had got a haunt at last to bid his wife and keeper, when these\ngood people attempted to come to see him, to tell them that he was\nasleep or inclining to sleep, or so weak for want thereof, that he\ncould not abyde any noyse. And so they would serve them time after\ntime, till at last they were discouraged from coming to see him any\nmore.\n\n5. He was so hardned, now, in this time of his sickness, that he would\ntalk, when his companions came unto him, to the disparagement of those\ngood men (and of their good doctrine too) that of love did come to see\nhim, and that did labour to convert him.\n\n6. When these good men went away from him, he would never say, Pray\nwhen will you be pleased to come again, for I have a desire to more of\nyour company, and to hear more of your good instruction? No not a word\nof that, but when they were going would scarce bid them drink, or say,\nThank you for your good company, and good instruction.\n\n7. His talk in his sickness with his companions, would be of the World,\nas Trades, Houses, Lands, great Men, great Titles, great places,\noutward Prosperity, or outward Adversity, or some such carnal thing.\n\nBy all which I conclude, that he did not desire a sence and sight of\nhis sin, that he might repent and be saved.\n\nAtten. It must needs be so as you say, if these things be true that you\nhave asserted of him. And I do the rather believe them, because I think\nyou dare not tell a lie of the dead.\n\nWise. I was one of them that went to him, and that beheld his carriage\nand manner of way, and this is a true relation of it that I have given\nyou.\n\nAtten. I am satisfied. But pray if you can, shew me now by the Word,\nwhat sentence of God doth pass upon such men?\n\nWise. Why, the man that is thus averse to repentance, that desires not\nto hear of his sins, that he might repent and be saved; is said to be a\nman that saith unto God, Depart from me, for I desire not the knowledge\nof thy wayes. {163a} He is a man that sayes in his heart and with his\nactions, I have loved strangers, (sins) and after them I will goe. He\nis a man that shuts his eyes, stops his ears, and that turneth his\nspirit against God. Yea he is the man that is at enmity with God, and\nthat abhorres him with his soul. {163b}\n\nAtten. What other signe can you give me that Mr. Badman died without\nrepentance?\n\nWise. Why, he did never heartily cry to God for mercy all the time of\nhis affliction. {163c} True, when sinking fits, stitches, or pains took\nhold upon him, then he would say as other carnal men use to do, Lord\nhelp me, Lord strengthen me, Lord deliver me, and the like: But to cry\nto God for mercy, that he did not, but lay, as I hinted before, as if\nhe never had sinned.\n\nAtten. That is another bad sign indeed; for crying to God for mercy,\nis one of the first signs of repentance. When Paul lay repenting of\nhis sin, upon his bed, the Holy Ghost said of him, Behold he prayes.\n{163d} But he that hath not the first signs of repentance, \u2019tis a sign\nhe hath none of the other, and so indeed none at all. I do not say, but\nthere may be crying, where there may be no sign of repentance. They\ncryed, says David, to the Lord, but he answered them not; {163e} but\nthat he would have done, if their cry had been the fruit of repentance.\nBut, I say, if men may cry, and yet have no repentance, be sure, they\nhave none, that cry not at all. It is said in Job, They cry not when\nhe bindeth them; {163f} that is, because they have no repentance; no\nrepentance, no cryes; false repentance, false cryes; true repentance,\ntrue cryes.\n\nWise. I know that it is as possible for a man to forbear crying that\nhath repentance, as it is for a man to forbear groaning that feeleth\ndeadly pain. He that looketh into the Book of Psalms, (where repentance\nis most lively set forth even in its true and proper effects,) shall\nthere find, that crying, strong crying, hearty crying, great crying,\nand uncessant crying, hath been the fruits of repentance: (But none of\nthis had this Mr. Badman, therefore he dyed in his sins.)\n\nThat Crying is an inseparable effect of repentance, is seen in these\nScriptures. Have mercy upon me, O God, according to the multitude of\nthy tender mercies, blot out my transgressions. O Lord, rebuke me\nnot in thine anger, neither chasten me in thy hot displeasure. Have\nmercy upon me, O Lord, for I am weak. O Lord, heal me for my bones are\nvexed. My soul is also vexed, but thou, O Lord, how long: Return, O\nLord, deliver my soul: O save me for thy mercies sake: O Lord, rebuke\nme not in thy wrath, neither chasten me in thy hot displeasure; for\nthine arrows stick fast in me, and thy hand presseth me sore. There\nis no soundness in my flesh, because of thine anger, neither is there\nany rest in my bones, because of my sin. For mine iniquities are gone\nover mine head, as an heavy burthen, they are too heavy for me. My\nwounds stink and are corrupt; because of my foolishness. I am troubled,\nI am bowed down greatly, I goe mourning all the day long. My loyns\nare filled with a loathsom disease, and there is no soundness in my\nflesh. I am feeble, and sore broken, I have roared by reason of the\ndisquietness of my heart. {164a}\n\nI might give you a great number more of the holy sayings of good men,\nwhereby they express how they were, what they felt, and whether they\ncryed or no, when repentance was wrought in them. Alas, alas, it is as\npossible for a man, when the pangs of Guilt are upon him to forbear\npraying, as it is for a woman when pangs of travel are upon her to\nforbear crying. If all the world should tell me that such a man hath\nrepentance, yet if he is not a praying man, I should not be perswaded\nto believe it.\n\nAtten. I know no reason why you should: for there is nothing can\ndemonstrate that such a man hath it. But pray Sir, what other sign have\nyou, by which you can prove that Mr. Badman died in his sins, and so in\na state of damnation?\n\nWise. I have this to prove it. {164b} Those who were his old sinfull\ncompanions in the time of his health, were those whose company and\ncarnal talk he most delighted in, in the time of his sickness. I did\noccasionally hint this before, but now I make it an argument of his\nwant of grace: for where there is indeed a work of Grace in the heart,\nthat work doth not only change the heart, thoughts and desires, but the\nconversation also; yea conversation and company too. When Paul had a\nwork of grace in his soul, he assayed to Joyn himself to the Disciples.\nHe was for his old companions in their abominations no longer: he was\nnow a Disciple, and was for the company of Disciples. And he was with\nthem coming in and going out in Jerusalem. {165a}\n\nAtten. I thought something when I heard you make mention of it before.\nThought I, this is a shrewd sign that he had not grace in his heart.\nBirds of a feather, thought I, will flock together: If this man was\none of Gods children, he would heard with Gods children, his delight\nwould be with, and in the company of Gods children. As David said, I\nam a companion of all them that fear thee, and of them that keep thy\nprecepts. {165b}\n\nWise. You say well, for what fellowship hath he that believeth with\nan Infidel? And although it be true, that all that joyn to the godly\nare not godly, yet they that shall inwardly choose the company of the\nungodly and open profane, rather than the company of the godly, as\nMr. Badman did; surely are not godly men, but profane. He was, as I\ntold you, out of his element, when good men did come to visit him, but\nthen he was where he would be, when he had his vain companions about\nhim. Alas! grace, as I said, altereth all, heart, life, company, and\nall; for by it the heart and man is made new: and a new heart, a new\nman, must have objects of delight that are new, and like himself: Old\nthings are passed away; Why? For all things are become new. {165c} Now\nif all things are become new, to wit, heart, mind, thoughts, desires,\nand delights, it followeth by consequence that the company must be\nanswerable: hence it is said, That they that believed were together;\nthat they went to their own company; that they were added to the\nChurch; that they were of one heart and of one soul; {165d} and the\nlike. Now if it be objected that Mr. Badman was sick, and so could\nnot goe to the godly, yet he had a tongue in his head, and could, had\nhe had an heart, have spoken to some to call or send for the godly to\ncome to him. Yea, he would have done so; yea the company of all others,\nspecially his fellow sinners, would, even in every appearance of them\nbefore him, have been a burden and a grief unto him. His heart and\naffection standing bent to good, good companions would have suited him\nbest. But his Companions were his old Associates, his delight was in\nthem, therefore his heart and soul were yet ungodly.\n\nAtten. Pray how was he when he drew near his end? for I perceive that\nwhat you say of him now, hath reference to him, and to his actions,\nat the beginning of his sickness? Then he could endure company, and\nmuch talk; besides, perhaps then he thought he should recover and not\ndie, as afterwards he had cause to think, when he was quite wasted\nwith pining sickness, when he was at the graves mouth. But how was he,\nI say, when he was (as we say) at the graves mouth, within a step of\ndeath? when he saw, and knew, and could not but know, that shortly he\nmust dye, and appear before the Judgment of God?\n\nWise. Why {166a} there was not any other alteration in him, than what\nwas made by his disease upon his body: sickness, you know, will alter\nthe body, also pains and stitches will make men groan; but for his\nmind he had no alteration there. His mind was the same, his heart was\nthe same. He was the self-same Mr. Badman still: not onely in Name but\nConditions, and that to the very day of his death: yea, so far as could\nbe gathered to the very moment in which he died.\n\nAtten. Pray how was he in his death? was Death strong upon him? or did\nhe dye with ease, quietly?\n\nWise. As quietly as a {166b} Lamb. There seemed not to be in it, to\nstanders by, so much as a strong struggle of Nature: and as for his\nMind, it seemed to be wholly at quiet. But pray why do you ask me this\nquestion?\n\nAtten. Not for mine own sake, but for others. For there is such {166c}\nan opinion as this among the ignorant: That if a man dies, as they call\nit, like a Lamb, that is, quietly, and without that consternation of\nmind that others shew in their death, they conclude, and that beyond\nall doubt, that such an one is gone to Heaven, and is certainly escaped\nthe wrath to come.\n\nWise. There is no Judgment to be made by a quiet death, of the Eternal\nstate of him that so dieth. Suppose one man should die quietly, another\nshould die suddenly, and a third should die under great consternation\nof spirit; no man can Judge of their eternall condition by the manner\nof any of these kinds of deaths. He that dies quietly, suddenly, or\nunder consternation of spirit, may goe to Heaven, or may goe to Hell;\nno man can tell whether a man goes, by any such manner of death. The\n{167a} Judgment therefore that we make of the eternall condition of a\nman must be gathered from another consideration: To wit, Did the man\ndie in his sins? did he die in unbelief? did he die before he was born\nagain? then he is gone to the Devil and hell, though he died never so\nquietly. Again, Was the man a good man? had he faith and holiness?\nwas he a lover and a Worshipper of God by Christ, according to his\nWord? Then he is gone to God and Heaven, how suddenly, or in what\nconsternation of mind soever he died: But Mr. Badman was naught, his\nlife was evil, his wayes were evil; evil to his end: he therefore went\nto Hell and to the Devil, how quietly soever he died.\n\nIndeed there is, in some cases, a Judgment to be made of a mans eternal\ncondition by the manner of the death he dieth. {167b} As suppose now\na man should murder himself, or live a wicked life, and after that\ndie in utter despair; these men without doubt do both of them goe to\nHell. And here I will take an occasion to speak of two of Mr. Badmans\nBrethren, (for you know I told you before that he had Brethren,) and of\nthe manner of their death. One of them killed himself, and the other\nafter a wicked life died in utter despair. Now I should not be afraid\nto conclude of both these, that they went by, and through their death\nto hell.\n\nAtten. Pray tell me concerning the first, how he made away himself?\n\nWise. Why, he took a knife and cut his own Throat, and immediately gave\nup the Ghost and died. Now what can we judge of such a mans condition;\nsince the Scripture saith, No murderer hath eternall life, &c. but\nthat it must be concluded, that such an one is gone to Hell. He was a\nmurderer, a Self-murderer; and he is the worst murderer, one that slays\nhis own body and soul: nor doe we find mention made of any but cursed\nones that doe such kind of deeds. I say, no mention made in holy Writ\nof any others, but such, that murder themselves.\n\nAnd this is the sore Judgment of God upon men, when God shall, for the\nsins of such, give them up to be their own Executioners, or rather to\nexecute his Judgment and Anger upon themselves. And let me earnestly\ngive this Caution to sinners. Take heed, Sirs, break off your sins,\nlest God serves you as he served Mr. Badmans Brother: That is, lest he\ngives you up to be your own Murderers.\n\nAtten. Now you talk of this. [Picture: Take note symbol] I did once\nknow a man, a Barber, that took his own Raisor, and cut his own Throat,\nand then put his head out of his Chamber-window, to shew the neighbours\nwhat he had done, and after a little while died.\n\nWise. [Picture: Take note symbol] I can tell you a more dreadful thing\nthan this: I mean as to the manner of doing the fact. {168c} There was\nabout twelve years since, a man that lived at Brafield by Northampton,\n(named John Cox) that murdered himself; the manner of his doing of it\nwas thus. He was a poor man, and had for some time been sick (and the\ntime of his sickness was about the beginning of Hay-time;) and taking\ntoo many thoughts how he should live afterwards, if he lost his present\nseason of work, he fell into deep despair about the world, and cryed\nout to his wife the morning before he killed himself, saying, We are\nundone. But quickly after, he desired his wife to depart the room,\nBecause, said he, I will see if I can get any rest; so she went out:\nbut he instead of sleeping, quickly took his Raisor, and therewith cut\nup a great hole in his side, out of which he pulled, and cut off some\nof his guts, and threw them, with the blood up and down the Chamber.\nBut this not speeding of him so soon as he desired, he took the same\nRaisor and therewith cut his own throat. His wife then hearing of him\nsigh and fetch his wind short, came again into the room to him, and\nseeing what he had done, she ran out and called in some Neighbours,\nwho came to him where he lay in a bloody manner, frightfull to behold.\nThen said one of them to him, Ah! John, what have you done? are you\nnot sorry for what you have done? He answered roughly, \u2019Tis too late\nto be sorry. Then said the same person to him again, Ah! John, pray to\nGod to forgive thee this bloody act of thine. At the hearing of which\nExhortation, he seemed much offended, and in angry manner said, Pray!\nand with that flung himself away to the wall, and so after a few gasps\ndied desperately. When he had turned him of his back, to the wall, the\nblood ran out of his belly as out of a boul, and soaked quite through\nthe bed to the boards, and through the chinks of the boards it ran\npouring down to the ground. Some said, that when the neighbours came to\nsee him, he lay groaping with his hand in his bowels, reaching upward,\nas was thought, that he might have pulled or cut out his heart. \u2019Twas\nsaid also, that some of his Liver had been by him torn out and cast\nupon the boards, and that many of his guts hung out of the bed on the\nside thereof. But I cannot confirm all particulars; but the general of\nthe story, with these circumstances above mentioned, is true; I had it\nfrom a sober and credible person, who himself was one that saw him in\nthis bloody state, and that talked with him, as was hinted before.\n\nMany other such dreadful things might be told you, but these are\nenough, and too many too, if God in his wisdom had thought necessary to\nprevent them.\n\nAtten. This is a dreadful Story: and I would to God that it might\nbe a warning to others to instruct them to fear before God, and\npray, lest he gives them up to doe as John Cox hath done. For surely\nself-murderers cannot goe to Heaven: and therefore, as you have said,\nhe that dieth by his own hands, is certainly gone to Hell. But speak a\nword or two of the other man you mentioned.\n\nWise. What? of a wicked man dying in Despair?\n\nAtten. Yes, of a wicked man dying in despair.\n\nWise. Well then: {169a} This Mr. Badmans other Brother was a very\nwicked man, both in Heart and Life; I say in Heart, because he was so\nin Life, nor could anything reclaim him; neither good Men, good Books,\ngood Examples, nor Gods Judgements. Well, after he had lived a great\nwhile in his sins, God smote with a sickness of which he died. Now in\nhis sickness his Conscience began to be awakened, and he began to roar\nout of his ill-spent Life, insomuch that the Town began to ring of him.\nNow when it was noysed about, many of the Neighbours came to see him,\nand to read by him, as is the common way with some; but all that they\ncould doe, [Picture: Take note symbol] could not abate his terror, but\nhe would lie in his Bed gnashing of his teeth, and wringing of his\nwrists, concluding upon the Damnation of his Soul, and in that horror\nand despair he dyed; not calling upon God, but distrusting in his\nMercy, and Blaspheming of his Name.\n\nAtten. This brings to my mind a man that a Friend of mine told me of.\n[Picture: Take note symbol] He had been a wicked liver; so when he\ncame to die, he fell into despair, and having concluded that God had\nno mercy for him he addressed himself to the Devil for favour, saying,\nGood Devil be good unto me.\n\nWise. This is almost like Saul, who being forsaken of God, went to the\nWitch of Endor, and so to the Devil for help. {170a} But alas, should\nI set my self to collect these dreadful Stories, it would be easie in\nlittle time to present you with hundreds of them: But I will conclude\nas I began; They that are their own Murderers, or that die in Despair,\nafter they have lived a life of wickedness, do surely go to Hell.\n\nAnd here I would put in a Caution: Every one that dieth under\nconsternation of spirit; that is, under amazement and great fear, do\nnot therefore die in Despair: For a good man may have this for his\nbands in his death, and yet go to Heaven and Glory. For, as I said\nbefore, He that is a good man, a man that hath Faith and Holiness, a\nlover and Worshipper of God by Christ, according to his Word, may die\nin consternation of spirit: for Satan will not be wanting to assault\ngood men upon their death-bed, but they are secured by the Word and\nPower of God; yea, and are also helped, though with much agony of\nspirit, to exercise themselves in Faith and Prayer, the which he that\ndieth in Despair, can by no means doe. But let us return to Mr. Badman,\nand enter further Discourse of the manner of his Death.\n\nAtten. I think you and I are both of a mind; for just now I was\nthinking to call you back to him also. And pray now, since it is your\nown motion to return again to him, let us discourse a little more of\nhis quiet and still death.\n\nWise. With all my heart. You know we were speaking before of the manner\nof Mr. Badmans death: {171a} How that he dyed very stilly and quietly;\nupon which you made observation, that the common people conclude,\nthat if a man dyes quietly, and as they call it, like a Lamb, he is\ncertainly gone to Heaven: when alas, if a wicked man dyes quietly, if a\nman that has all his dayes lived in notorious sin, dyeth quietly; his\nquiet dying is so far off from being a sign of his being saved, that it\nis an uncontrollable proof of his damnation. This was Mr. Badmans case,\nhe lived wickedly even to the last, and then went quietly out of the\nworld: therefore Mr. Badman is gone to Hell.\n\nAtt. Well, but since you are upon it, and also so confident in it, to\nwit, that a man that lives a wicked life till he dyes, and then dyes\nquietly, is gone to Hell; let me see what shew of proof you have for\nthis your opinion.\n\nWise. My first argument is drawn from the Necessity of repentance: No\nman can be saved except he repents, nor can he repent that sees not,\nthat knows not that he is a sinner, and he that knows himself to be\na sinner, will, I will warrant him, be molested for the time by that\nknowledge. {171b} This, as it is testified by all the Scriptures, so\nit is testified by Christian experience. He that knows of himself to\nbe a sinner, is molested, especially if that knowledge comes not to\nhim untill he is cast upon his death-bed; molested, I say, before he\ncan dye quietly. Yea, he is molested, dejected and cast down, he is\nalso made to cry out, to hunger and thirst after mercy by Christ,\nand if at all he shall indeed come to die quietly, I mean with that\nquietness that is begotten by Faith and Hope in Gods mercy (to the\nwhich Mr. Badman and his brethren were utter strangers,) his quietness\nis distinguished by all Judicious observers, by what went before it, by\nwhat it flows from, and also by what is the fruit thereof.\n\nI must confess I am no admirer of sick-bed repentance, for I think\nverily it is seldom {171c} good for any thing: but I say, he that hath\nlived in sin and profaneness all his dayes, as Mr. Badman did, and yet\nshall dye quietly, that is, without repentance steps in \u2019twixt his life\nand death, he is assuredly gone to Hell, and is damned.\n\nAtten. This does look like an argument indeed; for Repentance must\ncome, or else we must goe to Hell-fire: and if a lewd liver shall (I\nmean that so continues till the day of his death), yet goe out of the\nworld quietly, \u2019tis a sign that he died without repentance, and so a\nsign that he is damned.\n\nWise. I am satisfied in it, for my part, and that from the Necessity,\nand Nature of repentance. It is necessary, because God calls for it,\nand will not pardon sin without it: Except ye repent ye shall all\nlikewise perish. This is that which God hath said, and he will prove\nbut a fool-hardy man that shall yet think to goe to Heaven and glory\nwithout it. Repent, for the Ax is laid to the root of the tree, every\ntree therefore that bringeth not forth good fruit, (but no good fruit\ncan be where there is not sound repentance) shall be hewn down, and\ncast into the fire. {172a} This was Mr. Badmans case, he had attending\nof him a sinfull life, and that to the very last, and yet dyed quietly,\nthat is, without repentance; he is gone to Hell and is damned. For the\nNature of repentance, I have touched upon that already, and shewed,\nthat it never was where a quiet death is the immediate companion of a\nsinfull life; and therefore Mr. Badman is gone to Hell.\n\nSecondly, {172b} My second argument is drawn from that blessed Word of\nChrist, While the strong man armed keeps the house, his goods are in\npeace, till a stronger than he comes: but the strong man armed kept Mr.\nBadmans house, that is, his heart, and soul, and body, for he went from\na sinfull life quietly, out of this world: the stronger did not disturb\nby intercepting with sound repentance, betwixt his sinful life and his\nquiet death: Therefore Mr. Badman is gone to Hell.\n\nThe strong man armed is the Devil, and quietness is his security. The\nDevil never fears losing of the sinner, if he can but keep him quiet:\ncan he but keep him quiet in a sinfull life, and quiet in his death, he\nis his own. Therefore he saith, his goods are in peace; that is, out\nof danger. There is no fear of the Devils losing such a soul, I say,\nbecause Christ, who is the best Judge in this matter, saith, his goods\nare in peace, in quiet, and out of danger.\n\nAtten. This is a good one too; {173a} for doubtless, peace and quiet\nwith sin, is one of the greatest signs of a damnable state.\n\nWise. So it is. Therefore, when God would shew the greatness of his\nanger against sin and sinners in one word, he saith, They are joyned\nto Idols, let them alone. {173b} Let them alone, that is, disturb\nthem not; let them goe on without controll; let the Devil enjoy them\npeaceably, let him carry them out of the world unconverted quietly.\nThis is one of the sorest of Judgments, and bespeaketh the burning\nanger of God against sinfull men. See also when you come home, the\nfourteenth Verse of the Chapter last mentioned in the Margent: I will\nnot punish your daughters when they commit Whoredom. I will let them\nalone, they shall live and dye in their sins. But,\n\nThirdly, My third argument {173c} is drawn from that saying of Christ:\nHe hath blinded their eyes, and hardened their hearts; that they should\nnot see with their eyes, nor understand with their hearts, and be\nconverted, and I should heal them. {173d}\n\nThere are three things that I will take notice of from these words.\n\n1. The first is, That there can be no conversion to God where the eye\nis darkned, and the heart hardened. The eye must first be made to see,\nand the heart to break and relent under and for sin, or else there\ncan be no conversion. He hath blinded their eyes, and hardned their\nhearts, lest they should see, and understand and (So) be converted. And\nthis was clearly Mr. Badmans case, he lived a wicked life, and also\ndied with his eyes shut, and heart hardened, as is manifest, in that a\nsinful life was joyned with a quiet death; and all for that he should\nnot be converted, but partake of the fruit of his sinfull life in Hell\nfire.\n\n2. The second thing that I take notice of from these words is, That\nthis is a dispensation and manifestation of Gods anger against a man\nfor his sin. When God is angry with men, I mean, when he is so angry\nwith them, this among many is one of the Judgments that he giveth them\nup unto, to wit, to blindness of mind, and hardness of heart, which\nhe also suffereth to accompany them till they enter in at the gates\nof death. And then, and there, and not short of then and there, their\neyes come to be opened. Hence it is said of the rich man mentioned in\nLuke, He dyed, and in Hell he lifted up his eyes: {174a} Implying that\nhe did not lift them up before: He neither saw what he had done, nor\nwhither he was going, till he came to the place of execution, even into\nHell. He died asleep in his soul; he dyed bespotted, stupified, and so\nconsequently for quietness, like a Child or Lamb, even as Mr. Badman\ndid: this was a sign of Gods anger; he had a mind to damn him for his\nsins, and therefore would not let him see nor have an heart to repent\nfor them, lest he should convert, and his damnation, which God had\nappointed, should be frustrate: lest they should be converted, and I\nshould heal them.\n\n3. The third thing that I take notice of from hence, is, That a\nsinfull life and a quiet death annexed to it, is the ready, the open,\nthe beaten, the common high-way to Hell: there is no surer sign of\nDamnation, than for a man to dye quietly after a sinfull life. I do\nnot say that all wicked men, that are molested at their death with a\nsence of sin and fears of Hell, do therefore goe to Heaven, (for some\nare also made to see, and are left to despair (not converted by seeing)\nthat they might go roaring out of this world to their place:) But I\nsay, there is no surer sign of a mans Damnation, than to dye quietly\nafter a sinful life; than to sin, and dye with his eyes shut; than to\nsin, and dye with an heart that cannot repent. He hath blinded their\neyes and hardened their heart, that they should not see with their\neyes, nor understand with their heart; (no, not so long as they are in\nthis world) lest they should see with their eyes, and understand with\ntheir heart, and should be converted, and I should heal them. {174b}\n\nGod has a Judgment for wicked men; God will be even with wicked men:\nGod knows how to reserve the ungodly to the day of Judgment to be\npunished: {174c} And this is one of his wayes by which he doth it. Thus\nit was with Mr. Badman.\n\n4. Fourthly, {174d} It is said in the Book of Psalms, concerning the\nwicked, There is no bands in their death, but their strength is firm.\nBy no bands, he means no troubles, no gracious chastisements, no such\ncorrections for sin as fall to be the Lot of Gods people for theirs;\nyea, that many times falls to be theirs, at the time of their death.\nTherefore he adds concerning the wicked, They are not troubled (then)\nlike other men, neither are they plagued like other men; but go as\nsecurely out of the world, as if they had never sinned against God,\nand put their own souls into danger of damnation. There is no band in\ntheir death. They seem to go unbound, and set at liberty, out of this\nworld, though they have lived notoriously wicked all their dayes in it.\nThe Prisoner that is to dye at the Gallows for his wickedness, must\nfirst have his Irons knock\u2019t off his legs; so he seems to goe most at\nliberty, when indeed he is going to be executed for his transgressions.\nWicked men also have no bands in their death, they seem to be more at\nliberty when they are even at the Wind-up of their sinfull life, than\nat any time besides.\n\nHence you shall have them boast of their Faith and Hope in Gods Mercy,\nwhen they lye upon their death-bed; yea, you shall have them speak as\nconfidently of their salvation, as if they had served God all their\ndayes: when the truth is, the bottom of this their boasting is, because\nthey have no bands in their death.\n\nTheir sin and base life comes not into their mind to correct them, and\nbring them to repentance; but presumptuous thoughts, and an hope and\nfaith of the Spiders (the Devils) making, possesseth their soul, to\ntheir own eternal undoing. {175a}\n\nHence wicked mens hope, is said to dye, not before, but with them; they\ngive up the Ghost together. And thus did Mr. Badman. His sins and his\nhope went with him to the Gate, but there his hope left him, because it\ndyed there; but his sins went in with him, to be a worm to gnaw him in\nhis conscience for ever and ever.\n\nThe opinion therefore of the common people concerning this kind of\ndying, is {175b} frivolous and vain; for Mr. Badman died like a Lamb,\nor as they call it, like a Chrisom child, quietly and without fear. I\nspeak not this with reference to the strugling of nature with death,\nbut as to the strugling of the conscience with the Judgment of God.\nI know that Nature will struggle with death. I have seen a Dog and\nSheep dye hardly: And thus may a wicked man doe, because there is an\nantipathy betwixt nature and death. But even while, even then, when\nDeath and Nature are strugling for mastery, the soul, the conscience,\nmay be as besotted, as benummed, as senceless and ignorant of its\nmiserable state, as the block or bed on which the sick lyes: And thus\nthey may dye like a Chrisom child in shew, but indeed like one who by\nthe Judgment of God is bound over to eternal damnation; and that also\nby the same Judgment is kept from seeing what they are, and whither\nthey are going, till they plunge down among the flames.\n\nAnd as it is a very great Judgment of God on wicked men that so dye,\n(for it cuts them off from all possibility of repentance, and so of\nsalvation) {176a} so it is as great a Judgment upon those that are\ntheir companions that survive them. For by the manner of their death,\nthey dying so quietly, so like unto chrisom children, as they call it,\nthey are hardened, and take courage to go on in their course.\n\nFor comparing their life with their death, their sinful cursed lives\nwith their child-like, Lamb-like death, they think that all is well,\nthat no damnation is happened to them; Though they lived like Devils\nincarnate, yet they dyed like harmless ones. There was no whirl-wind,\nno tempest, no band, nor plague in their death: They dyed as quietly\nas the most godly of them all, and had as great faith and hope of\nsalvation, and would talk as boldly of salvation as if they had\nassurance of it. But as was their hope in life, so was their death:\nTheir hope was without tryal, because it was none of Gods working, and\ntheir death was without molestation, because so was the Judgment of God\nconcerning them.\n\nBut I say, at this their survivors take heart to tread their steps, and\nto continue to live in the breach of the Law of God; yea they carry it\nstatelily in their villanies; for so it follows in the Psalm. There\nis no bands in their death, but their strength is firm, &c. Therefore\npride compasseth them (the survivors) about as a chain, violence\ncovereth them as a garment. {176b} Therefore they take courage to do\nevil, therefore they pride themselves in their iniquity. Therefore,\nWherefore? Why, because their fellows died, after they had lived long\nin a most profane and wicked life, as quietly and as like to Lambs, as\nif they had been innocent.\n\nYea, they are bold, by seeing this, to conclude, that God, either does\nnot, or will not take notice of their sins. They speak wickedly, they\nspeak loftily. They speak wickedly of sin, for that they make it better\nthan by the Word it is pronounced to be. They speak wickedly concerning\noppression, that they commend, and count it a prudent act. They also\nspeak loftily: They set their mouth against the Heavens, &c. And they\nsay, How doth God know, and is there knowledge in the most High?\nAnd all this, so far as I can see, ariseth in their hearts from the\nbeholding of the quiet and lamb-like death of their companions. {177a}\n\nBehold these are the ungodly that prosper in the world, {177b} (that\nis, by wicked ways) they increase in riches.\n\nThis therefore is a great Judgment of God, both upon that man that\ndyeth in his sins, and also upon his companion that beholdeth him so\nto dye. He sinneth, he dyeth in his sins, and yet dyeth quietly. What\nshall his companion say to this? What Judgment shall he make how God\nwill deal with him, by beholding the lamb-like death of his companion?\nBe sure, he cannot, as from such a sight say, Wo be to me, for Judgment\nis before him: He cannot gather, that sin is a dreadful and a bitter\nthing, by the child-like death of Mr. Badman. But must rather, if\nhe judgeth according to what he sees, or according to his corrupted\nreason, conclude with the wicked ones of old, That every one that doth\nevil, is good in the sight of the Lord, and he delighteth in them; or\nwhere is the God of Judgment? {177c}\n\nYea, this is enough to puzzle the wisest man. David himself, was put\nto a stand, by beholding the quiet death of ungodly men. Verily, sayes\nhe, I have cleansed my heart in vain, and have washed my hands in\ninnocency. Psal. 73. 13. They, to appearance fare better by far than I:\nTheir eyes stand out with fatness, they have more than heart can wish;\nBut all the day long have I been plagued, and chastned every morning.\nThis, I say, made David wonder, yea, and Job and Jeremiah too: But\nhe goeth into the Sanctuary, and then he understands their end, nor\ncould he understand it before. I went into the Sanctuary of God: What\nplace was that? why there where he might enquire of God, and by him be\nresolved of this matter: Then, says he, understood I their end. Then I\nsaw, that thou hast set them in slippery places, and that thou castest\nthem down to destruction. Castest them down, that is, suddenly, or\nas the next words say, As in a moment they are utterly consumed with\nterrors: which terrors did not cease them on their sick-bed, for they\nhad no bands in their death. The terrors therefore ceased them there,\nwhere also they are holden in them for ever. This he found out, I say,\nbut not without great painfulness, grief and pricking in his reins: so\ndeep, so hard and so difficult did he find it, rightly to come to a\ndetermination in this matter.\n\nAnd indeed, this is a deep Judgment of God towards ungodly sinners;\nit is enough to stagger a whole world, only the Godly that are in the\nworld have a Sanctuary to go to, where the Oracle and Word of God is,\nby which his Judgements, and a reason of many of them are made known\nto, and understood by them.\n\nAtten. Indeed this is a staggering dispensation. It is full of the\nwisdom and anger of God. And I believe, as you have said, that it is\nfull of Judgment to the world. Who would have imagined, that had not\nknown Mr. Badman, and yet had seen him die, but that he had been a man\nof an holy life and conversation, since he died so stilly, so quietly,\nso like a Lamb or Chrisom child? Would they not, I say, have concluded,\nthat he was a righteous man? or that if they had known him and his\nlife, yet to see him die so quietly, would they not have concluded that\nhe had made his peace with God? Nay further, if some had known that he\nhad died in his sins, and yet that he died so like a Lamb, would they\nnot have concluded, that either God doth not know our sins, or that\nhe likes them; or that he wants power, or will, or heart, or skill\nto punish them; since Mr. Badman himself went from a sinfull life so\nquietly, so peaceably, and so like a Lamb as he did?\n\nWise. Without controversie, this is an heavy judgment of God upon\nwicked men; (Job 21. 23) one goes to Hell in peace, another goes to\nHell in trouble; one goes to Hell being sent thither by his own hands;\nanother goes to Hell, being sent thither by the hand of his companion;\none goes thither with his eyes shut, and another goes thither with his\neyes open; one goes thither roaring, and another goes thither boasting\nof Heaven and Happiness all the way he goes: One goes thither like Mr.\nBadman himself, and others go thither as did his Brethren. But above\nall, Mr. Badmans death, as to the manner of dying, is the fullest of\nSnares and Traps to wicked men; therefore they that die as he, are the\ngreatest stumble to the world: They goe, and goe, they go on peaceably\nfrom Youth to old Age, and thence to the Grave, and so to Hell, without\nnoyse: They goe as an Ox to the slaughter, and as a fool to the\ncorrection of the Stocks; that is, both sencelesly and securely. O! but\nbeing come at the gates of Hell! O! but when they see those gates set\nopen for them: O! but when they see that that is their home, and that\nthey must go in thither, then their peace and quietness flies away for\never: Then they roar like Lions, yell like Dragons, howl like Dogs, and\ntremble at their Judgment, as do the Devils themselves. Oh! when they\nsee they must shoot the Gulf and Throat of Hell! when they shall see\nthat Hell hath shut her ghastly Jaws upon them! when they shall open\ntheir eyes, and find themselves within the belly and bowels of Hell!\nthen they will mourn, and weep, and hack, and gnash their teeth for\npain. But this must not be (or if it must, yet very rarely) till they\nare gone out of the sight and hearing of those mortals whom they do\nleave behind them alive in the world.\n\nAtten. Well, my good Neighbour Wiseman, I perceive that the Sun grows\nlow, and that you have come to a conclusion with Mr. Badmans Life and\nDeath; and therefore I will take my leave of you. Only first, let me\ntell you, I am glad that I have met with you to day, and that our\nhap was to fall in with Mr. Badmans state. I also thank you for your\nfreedom with me, in granting of me your reply to all my questions: I\nwould only beg your Prayers; that God will give me much grace, that I\nmay neither live nor die as did Mr. Badman.\n\nWise. My good Neighbour Attentive, I wish your welfare in Soul and\nBody; and if ought that I have said of Mr. Badmans Life and-Death, may\nbe of Benefit unto you, I shall be heartily glad; only I desire you to\nthank God for it, and to pray heartily for me, that I with you may be\nkept by the Power of God through Faith unto Salvation.\n\nAtten. Amen. Farewell.\n\nWise. I wish you heartily Farewell.\n\n\n\n\nMARGIN NOTES\n\n\n_General note_.  When Mr. Badman was printed much of the text was\nannotated with notes in the margins. These are unlike our modern\nfootnotes in that they may apply to a range of text rather than at a\nsingle point. However, in this Project Gutenberg eText it has not been\npossible to reproduce the margin notes as such and hence they have been\nturned into footnotes.\u2014DP.\n\n{1a} Not included in this Project Gutenberg eText as we have already\nreleased \u201cThe Holy War.\u201d\u2014DP.\n\n{1b} In this Project Gutenberg eText italics have been dropped as they\nare excessive but otherwise the text, complete with capitalisation,\npunctuation, spelling etc., is as in the edition transcribed.\u2014DP.\n\n{20a}  Original sin is the root of Actual transgressions.\n\n{20b}  Mark 7.\n\n{21a}  Job 11. 12.  Ezek. 16.  Exod. 13. 13.  Chap. 34. 20.\n\n{21b}  Rom. 5.\n\n{21c}  Badman addicted to Lying from a child.\n\n{21d}  A Lie knowingly told demonstrates that the heart is desperately\nhard.\n\n{22a}  The Lyers portion.  Rev. 21. 8. 27.  Chap. 22. 15.\n\n{22b}  Prov. 22. 15.  Chap. 23. 13, 14.\n\n{22c}  Joh. 8. 44.\n\n{22d}  The Devils Brat.\n\n{22e}  Acts 5. 3, 4.\n\n{22f}  The Father and Mother of a Lie.\n\n{23a}  Mark.\n\n{23b}  Some will tell a Lie for a Peny profit.\n\n{23c}  An Example for Lyers.  Acts 5.\n\n{24a}  A Spirit of Lying accompanyed with other sins.\n\n{24b}  Badman given to pilfer.\n\n{24c}  Badman would rob his Father.\n\n{24d}  Exod. 20. 15.\n\n{25a}  Zech. 5. 3.\n\n{25b}  Jer. 2. 26.  How Badman did use to carry it when his Father used\nto chide him for his sins.\n\n{25c} Badman more firmly knit to his Companions than either to Father\nor Mother.\n\n{25d} Badman would rejoyce to think that his Parents death were at hand.\n\n{26a} 1 Sam. 2. 25.\n\n{26b} Badman counted his thieving no great matter.\n\n{26d} The Story of old Tod.\n\n{26e} Young Thieves takes notice.\n\n{27} Old Tod began his way to the Gallows by robbing of Orchards and\nthe like.\n\n{28a} Badman could not abide the Lords Day.\n\n{28b} Why Badman could not abide the Lords Day.\n\n{29a} God proves the heart what it is, by instituting of the Lords day,\nand setting it apart to his service.\n\n{29b}  Gen. 2. 2.  Exod. 31. 13, 14, 15, 16, 17.  Mar. 16. 1.  Acts 20.\n7.  1 Cor. 16. 1, 2.  Mar. 2. 27, 28.  Revel. 1. 10.\n\n{29c}  Isa. 5. 8, 13.\u2014Could not see where this fits in the text.\u2014DP.\n\n{29d}  Chap. 56. 2.\n\n{29e}  Amos 8. 5.\n\n{30a}  Heb.  4. 9.\n\n{30b}  How Badman did use to spend the Lords Day.\n\n{30c}  Ephes. 5. 6.\n\n{31a}  Badman given to Swearing and Cursing.\n\n{31b}  Rom. 6. 13.\n\n{31c}  Swearing and Cursing a badge of Mr. Badmans honour.\n\n{31d}  Difference betwixt Swearing and Cursing.\n\n{31e}  What Swearing is.\n\n{32a}  Exod. 20. 7.\n\n{32b}  A man may sin in swearing to a truth.  Jer. 5. 2.\n\n{32c}  He that swears to a Lie, concludes that God is as wicked as\nhimself.\n\n{32d}  Zech. 5. 3.  Jer. 7. 9.  Hos. 4. 2, 3.\n\n{33a}  Six Causes of vain Swearing.\n\n{33b}  Jam. 3. 6, 7, 8, 9.\n\n{34a}  How Cursing is distinguished from Swearing.\n\n{34b}  Of Cursing, what it is.\n\n{34c}  2 Sam. 16. 6, 7, 8.\n\n{34d}  1 King. 2. 8.\n\n{34e}  How the profane ones of our times Curse.\n\n{35a}  Job 30. 31.\n\n{35b}  Badmans way of Cursing.\n\n{35c}  The Damme Blade.\n\n{35d}  Badman would curse his Father, &c.\n\n{35e}  Badman would curse his Fathers Cattel.\n\n{36a}  Job 15.  Eccles. 7. 22.\n\n{36b}  Four causes of Cursing.\n\n{36c}  The dishonour it brings to God.\n\n{36d}  Jam. 3. 9.\n\n{37a}  Swearing and Cursing, are sins against the light of Nature.\n\n{37b}  Gen. 31.\n\n{37c}  Examples of Gods anger against them that Swear and Curse.\n\n{40a}  Psal. 109. 17,18.\n\n{40b}  A grievous thing to bring up Children wickedly.\n\n{41a}  Badman put to be an Apprentice.\n\n{41b}  Young Badmans Master, and his qualifications.\n\n{42a}  A bad Master, a bad thing.\n\n{42b}  How many ways a Master may be the ruin of an Apprentice.\n\n{43a}  Children are great observers of what older folks doe.\n\n{43b}  1 Sam. 2.\n\n{43c}  Badman had all advantages to be good, but continued Badman still.\n\n{43d}  All good things abominable to Badman.\n\n{44a}  Good counsel to Badman like Little-Ease.  Prov. 9. 8.  Chap. 15.\n12.\n\n{44b}  How Badman used to behave himself at Sermons.\n\n{45b}  The desperate words of one H. S. who once was my Companion. He\nwas own bother to Ned, of whom you read before.\n\n{45c}  Job 21. 14.  Zech. 1. 11, 12, 13.\n\n{45d}  Zech. 7. 13.\n\n{46a}  Gen. 21. 9, 10.  2 King. 2. 23, 24.\n\n{46b}  Badmans Acquaintance.\n\n{46c}  A Sign of Gods Anger.\n\n{46d}  Rom. 1. 28.\n\n{46e}  Psal. 125. 5.\n\n{46f}  2 Thess. 2. 10, 11, 12.\n\n{47a}  Prov. 12. 20.\n\n{47b}  The Devils Decoys.\n\n{47c}  Prov. 1. 29.\n\n{47e}  This was done at Bedford.\n\n{48a}  Prov. 7. 12, 13.\n\n{48b}  Prov. 5. 11.\n\n{48c}  2 Pet. 2. 12, 13.\n\n{48d}  Badman becomes a frequenter of Taverns.\n\n{48f}  A Story for a Drunkard.\n\n{49a}  Four evils attend drunkenness.\n\n{49b}  Prov. 23. 20, 21.\n\n{49c}  Eccles. 7. 17.\n\n{49d}  Prov. 23. 29, 30.\n\n{50a}  1 Cor. 6. 10.\n\n{50b}  The fifth evil the worst.\n\n{50c}  Prov. 23. 34, 35.\n\n{50d}  An Objection answered.\n\n{50e}  Habak. 2, 9, 10, 11, 12.  Ver. 5, 15.\n\n{51a}  Badmans Masters Purse paid for his drunkenness.\n\n{51b}  A Caution for Masters.\n\n{52b}  Badmans third companion addicted to Uncleanness.\n\n{52c}  Sins of great men dangerous.\n\n{53a}  Prov. 5. 8.\n\n{53b}  Chap. 7. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18.\n\n{53c}  Signs of a whore.\n\n{54a}  The sin of Uncleanness cried out against.\n\n{54b}  What evils attend this sin.  Prov. 6. 26.\n\n{54c}  Gen. 38. 18.\n\n{54d}  Prov. 31. 1, 2.\n\n{54f}  A Story for unclean persons to take notice of.\n\n{55a}  More evils attend this sin.\n\n{55c}  Job 31. 1, 2, 3.\n\n{56}  Prov. 6. 33.\n\n{57}  Prov. 6. 26.\n\n{58a}  Chap.  23. 27.  Prov.  2. 18, 19.  Chap. 7. 25, 26, 27.\n\n{58b}  Prov.  22. 14.\n\n{58c}  Ephes.  5. 5.\n\n{58d}  Desperate words.\n\n{59b}  Gen. 39. 10.\n\n{59c}  Of chaste Joseph.\n\n{60a}  Many are made whores by promises of Marriage, &c.\n\n{60b}  Clarks Looking-glass for Sinners, Chap. 2. Pag. 12.\n\n{60c}  Badman and his Master abhor one another.\n\n{60d}  Prov.  29. 27.\n\n{61a}  Young Badman runs away from his Master.\n\n{61b}  He gets a new Master like himself.\n\n{61c}  A sign of Gods anger upon young Badman.\n\n{62a}  Demonstration of Gods anger towards him.\n\n{62b}  Gen. 18. 18, 19.\n\n{62c}  Psal.  7. 14.\n\n{62d}  Jam.  1. 15.\n\n{63a}  It concerns Parents to put their Children into good Families.\n\n{63b}  Masters should also beware what Servants they entertain.\n\n{63c}  Young Badman and his second Master cannot agree.\n\n{63d}  Acts 16. 16.\n\n{63e}  Reasons of their disagreeing.\n\n{64a}  Acts 16. 17, 18, 19, 20.\n\n{64b}  Ro. 14. 22.\n\n{64c}  Bad Masters condemn themselves when they for badness beat their\nBad servants.\n\n{64d}  1 King. 16. 7.\n\n{65a}  Why young Badman did not run away from this Master though he did\nbeat him.\n\n{65b}  Why Badman could bear his last Masters reproof better than he\ncould the first.\n\n{65c}  By what means Badman came to be compleated in his wickedness.\n\n{66a}  Badman out of his time.\n\n{66b}  He goes home to his Father.\n\n{66c}  He refrains himself for Money.\n\n{66d}  Severity what it inclines to.\n\n{67a}  We are better at giving then taking good Counsel.\n\n{67b}  This is to be considered.\n\n{68a}  A good woman and her bad son.\n\n{68b} Mr. Badman sets up for himself, and quickly runs to the lands end.\n\n{69a}  The reason of his runing out.\n\n{69b}  Eccle. 11, 9.\n\n{69c}  New companions.\n\n{69d}  Mr. Badmans temper.\n\n{69e}  Pro. 29. 3.  Chap. 13. 20.\n\n{69f}  Pro. 28. 7.\n\n{69g}  Pro. 28. 19.\n\n{70a}  Pro. 23. 21.\n\n{70b}  His Behaviour under his decays.\n\n{70c}  How he covered his decayes.\n\n{70d}  Badman is for a rich Wife.\n\n{70e}  Badman has a godly Maid in his eye.\n\n{71a}  He seeks to get her, why, and how.\n\n{71b}  He calls his Companions together, and they advise him how to get\nher.\n\n{71c}  Badman goes to the Damosel as his Counsel advised him.\n\n{72a}  Badmans complement, his lying complement.\n\n{72b}  Neglect of Counsel about marriage dangerous.\n\n{73a}  Badman obtains his desire, is married, &c.\n\n{73b}  His carriage judged ungodly and wicked.\n\n{73c}  Mat. 23.\n\n{73d}  The great alteration that quickly happened to Badmans wife.\n\n{73e}  Mala. 3. 15.\n\n{73f}  Expectation of Judgment is for such things.\n\n{73g}  Job. 21. 30, 31, 32.\n\n{74a} An example of Gods anger on such as have heretofore committed\nthis sin of Mr. Badman. Gen 34.\n\n{74c} After Badman is married, his Creditors come upon him, and his\nwives Portion pays for that which his whores were feasted with before\nhe was married.\n\n{75a} Now she reaps the fruits of her unadvisedness.\n\n{75b} Now Badman has got him a wife by Religion, he hangs it by as a\nthing out of use, and entertains his old Companions.\n\n{75c}  He drives good company from his wife.\n\n{75d}  He goes to his Whores.\n\n{76a}  He rails at his wife.\n\n{76b}  He seeks to force his wife from her Religion.\n\n{76c}  He mocks at her Preachers.\n\n{76d}  He mocks his wife in her dejections.\n\n{76e}  He refuses to let her go out to good company.\n\n{77a}  She gets out sometimes by stealth.\n\n{77b}  Her repentance and complaint.\n\n{77c}  Psal. 120\n\n{77d}  The evil of being unequally yoaked together.\n\n{78a}  2 Cor. 6. 13.\n\n{78b}  Gen. 3. 15.\n\n{78c}  Deut. 2. 43.  (This doesn\u2019t exist but is as given in the text.\nDP)\n\n{78d}  Good counsel to those godly maids that are to marry.\n\n{79a}  A caution to young women.\n\n{79b}  Let Mr. Badmans wife be your Example.\n\n{80a}  Deut. 7. 4, 5.  (Rather unnecessary footnote.  DP)\n\n{80b}  1 Cor. 7. 39.  2 Cor. 6. 14, 15, 16.\n\n{80c}  Rules for those that are to marry.\n\n{80d}  If you love your Souls take heed.\n\n{81a}  Duet 7.\n\n{81b}  Psal. 106. 35, 36, 37, 38, 39, 40.\n\n{81c}  Badmans Children that he had by this good woman.\n\n{81d}  Nehem. 13. 24.\n\n{82a}  How the ungodly Father and godly Mother doe strive for the\nChildren that God doth give them.\n\n{82b}  2 King. 17.\n\n{83a}  The advantages that Children have, whose Parents are both godly.\n\n{84a}  The disadvantages that the Children of ungodly Parents have.\n\n{84b}  Job 30. 8.\n\n{84c}  A contest betwixt Mr. Badman and his wife.\n\n{85a}  Ephes. 5. 28.\n\n{85b}  With what weapons Badman did deal with his wife.\n\n{85c}  Mr. Badmans heart discovered as to its enmity against the friends\nof his wife.\n\n{86}  Mark\n\n{88a}  New discourse of Mr. Badman.\n\n{88b}  Mr. Badman plays a new prank.\n\n{89}  Mr. Badmans perfection.\n\n{90a}  How Mr. Badman came to enjoy himself.\n\n{90b}  2 Chron. 28. 22.  1 King 21. 25.  Gen. 13. 13.\n\n{90c}  Job 21. 17.\n\n{90d}  There are abundance like Mr. Badman.\n\n{91a}  Pro. 24. 9.\n\n{91b}  He that would be bad is bad.\n\n{91c}  Matt 5. 28.\n\n{91d}  Pro. 23. 7.  Mat. 5.  Rom. 7. 7.\n\n{92a}  A bad heart makes a bad man.\n\n{92b}  1 Sam. 24. 13.  Mat. 7. 16, 17, 18.\n\n{92c}  Mar. 7. 20, 21, 22, 23.\n\n{93a}  Mr. Badman had an art to break, and to get money that way.\n\n{93b}  How he managed things in order to his breaking.\n\n{93c}  He breaks.\n\n{94a}  Mr. Badmans suger words to his Creditors.\n\n{94b}  Badmans friend.\n\n{94c}  What Mr. Badman propounds to his Creditors.\n\n{94d}  They at last agree, and Mr. Badman gains by breaking.\n\n{95}  There is no plea for his dishonesty.\n\n{96a}  An answer to two questions.\n\n{96b}  1.  Q[u]estion.\n\n{96c}  Levit. 19. 13.\n\n{96d}  The hainousness of this sin.\n\n{96e}  1 Thess. 4. 6.\n\n{96f}  fair warning.\n\n{97a}  Colos. 3. 25.\n\n{97b}  Fair warning again.\n\n{97c}  He that designedly commits this sin is like the Devil.\n\n{97d}  2.  Question.\n\n{98a}  How those that are Banckrupts should deal with their consciences.\n\n{98b}  Good advice.\n\n{98c}  Rom. 12. 11.\n\n{98d}  1 Tim. 5. 8.\n\n{98e}  Pro. 18. 9.\n\n{98f}  Good counsel again.\n\n{99a}  How to find that thy decay came by the Judgment of God, or by thy\nmiscarriage.\n\n{99b}  Another question.\n\n{99c}  Pro. 10. 3.  1 Pet. 5. 6.\n\n{99d}  Lam. 3. 33.\n\n{100a}  Good advice again.  Deut. 32. 15.\n\n{100b}  James 1. 9, 10.\n\n{100c}  Consider four things.\n\n{100d}  Job 1. 21.  Chap. 2. 8.\n\n{100e}  Psal. 49. 6.\n\n{100f}  Jam. 2. 5.\n\n{101a}  Honest dealing with Creditors.\n\n{101b}  Pro. 16. 33.\n\n{102a}  Jer. 15. 10, 11.  Pro. 16. 7.\n\n{102b}  A heavy blot upon Religion.\n\n{103a}  If Knaves will make profession their cloak to be vile, who can\nhelp it?\n\n{103b}  1 Cor. 6. 8, 9, 10.  2 Tim. 3. 1, 2, 3, 4, 5.\n\n{103c}  Matt. 18. 6, 7, 8.\n\n{103d}  Let such be disowned of all good men.\n\n{103e}  Jer. 17. 11.\n\n{104a}  Ezek. 20. 38, 39.\n\n{104b}  2 Cor. 7. 2.\n\n{104c}  Mar. 10. 19.\n\n{104d}  1 Sam. 12. 3.\n\n{104e}  Ver. 4.\n\n{105a}  A question.\n\n{105b}  An answer.\n\n{105c}  2 King. 4. 1, 2.\n\n{105d}  Hag. 1. 9.\n\n{105e}  God does sometimes blow upon his own people.  How they should doe\nat that time.\n\n{105f}  Philip. 4. 12.\n\n{106}  More of Mr. Badmans fraudulent dealing.  He used deceitful weights\nand scales.\n\n{107a}  Levit. 19. 35, 36.\n\n{107b}  Of Just weights and measures.\n\n{107c}  Ezek. 45. 10.\n\n{107d}  Pro. 20. 23.  Chap. 11. 1.\n\n{107e}  The evil of deceitful Balances, Weights and Measures.\n\n{107f}  Deut. 25. 13, 14, 15, 16.\n\n{108a}  The Old and New Law commands all men to be honest and upright in\ntheir weights and measures.\n\n{108b}  Luke 6. 88.\n\n{108c}  Pat Scriptures for our purpose.\n\n{109a}  Where false weights and measures are to be found.\n\n{109b}  1.  With evil doers.\n\n{109c}  Mic. 6. 10.\n\n{109d}  2.  With the merciless and Oppressors.\n\n{109e}  Hos. 12. 7.\n\n{109f}  3.  With such as would swallow up the poor.\n\n{109g}  Amos 8. 4, 5, 6, 7.\n\n{110a}  4.  With impure ones.\n\n{110b}  Mic. 6. 11.\n\n{110c}  Dan. 5. 27.\n\n{111a}  How Mr. Badman did cheat, and hide his cheating.\n\n{111b}  Good Weights and a bad Ballance a deep piece of Knavery.\n\n{112a}  Mat. 23.\n\n{112b}  A cloak of Religion to blind Mr. Cheats Knavery.\n\n{112c}  Some plead Custom to cheat.\n\n{112d}  Deut. 16. 20.\n\n{113a}  They get nothing that cozen and cheat.\n\n{113b}  Mar. 9.\n\n{113c}  Prov. 10. 3.  Jer. 15. 13.  Chap. 17. 3.\n\n{113d}  Job 27. 17.\n\n{113e}  Pro. 13. 22.\n\n{114a}  More of Mr. Badmans Bad tricks.\n\n{114b}  Amos 8.\n\n{114c}  Another art to cheat withall.\n\n{115a}  Zeph. 1. 9.\n\n{115b}  Servants observe these words.\n\n{115c}  Of Extortion.\n\n{115d}  1 Cor. 6. 9, 10.\n\n{116a}  Who are Extortioners.\n\n{116b}  Hucksters.\n\n{116c}  Pro. 22. 16, 22.\n\n{117a}  Deut. 23. 19.\n\n{118a}  Whether it be lawful for a man to make the best of his own.\nProved in negative by 8 reasons.\n\n{118b}  Good conscience must be used in selling.\n\n{118c}  We must not make a prey of our neighbours Ignorance.\n\n{118d}  Nor of his Neighbours Necessity.\n\n{119a}  Nor of his Fondness of our commodity.\n\n{119b}  We must use good conscience in buying.\n\n{119c}  Gen. 23. 8, 9.\n\n{119d}  1 Chron. 21, 22. 24.\n\n{119e}  Levit. 25. 14.\n\n{120a}  Charity must be used in our dealings.\n\n{120b}  1 Cor. 16. 14.\n\n{120c}  1 Cor. 13.\n\n{120d}  Ephes. 4. 25.\n\n{120e}  There may be and is sin in trading.\n\n{121a}  Matt. 7. 12.\n\n{121b}  A man in trading must not offer violence to the Law of nature.\n\n{121c}  Job. 37. 7.\n\n{121d}  We must not abuse the Gift we have in the knowledge of earthly\nthings.\n\n{121e}  1 Cor. 10. 13.  (Don\u2019t see where this fits into text.  DP)\n\n{121f}  An eye to the glory of God in all we should have.\n\n{121g}  Colo. 3. 17.\n\n{121h}  Acts, 24. 15, 16.\n\n{122a}  Levit. 25. 14.\n\n{122b}  Badman used to laugh at them that told him of his faults.\n\n{122c}  Luke. 16. 13, 14, 15.  Chap. 6. 25.\n\n{123a}  A question.\n\n{123b}  An answer.\n\n{123c}  Preparations to be a good dealer.\n\n{123d}  Eccle. 5. 10, 11.\n\n{123e}  1 Tim. 6. 7, 8, 9.\n\n{124a}  Ezek. 22. 13.\n\n{124b}  Pro. 15. 17.  Chap 16. 8.  1 Sam. 2. 5.  Pro. 5. 21.\n\n{124c}  Job 14. 17.\n\n{124d}  Eccles. 5. 13, 14, 15.\n\n{124e}  Prov. 20. 14.\n\n{125a}  Amos 8. 5.\n\n{125b}  A Judgment of God.  2 King. 7.\n\n{125c}  Pro. 11. 26.\n\n{125d}  Isa. 58. 6, 7, 8.\n\n{125e}  Philip. 4. 5.\n\n{126a}  Mr. Badman a very proud man.\n\n{126b}  Of pride in general.\n\n{126c}  Pro. 21. 24.\n\n{126d}  Pride sticks close to nature.\n\n{127}  Pro. 8. 13.  Chap. 29. 23.  Isa. 25. 11.  Mal. 4. 1.\n\n{128a}  Proud men do not love to be called proud.\n\n{128b}  Two sorts of pride.\n\n{128c}  Pro. 16. 5.  Chap. 21. 4.  Eccle. 7. 8.\n\n{128d}  Isa. 3. 17, 18, 19, 20, 21, 22.\n\n{128e}  Wicked men do hate that word that reproves their vice.\n\n{129a}  Signes of a proud man in general.\n\n{129b}  Pro. 30. 13.\n\n{129c}  Pro. 17. 19.\n\n{129d}  Mar. 7.\n\n{129e}  In particular.\n\n{129f}  Psal. 10. 2.\n\n{129g}  Psal. 10. 4.\n\n{129h}  Pro. 13. 10.\n\n{129i}  Psal. 119. 51.\n\n{129j}  Ver. 122.\n\n{129k}  Jer. 13. 17.\n\n{129l}  Chap. 43. 2.\n\n{129m}  Mal. 3. 15.\n\n{129n}  Of outward pride.\n\n{130a}  1 Tim. 2. 2.  (Don\u2019t see where this fits in the text.\u2014DP)\n\n{130b}  1 Pet. 3. 3, 4, 5.\n\n{130c}  Mr. Badman was not for having pride called pride.\n\n{130d}  Professors guilty of the sin of pride.\n\n{131a}  Jer. 3. 3.\n\n{131b}  1 Tim. 2. 9.\n\n{131c}  1 Pet. 3. 1, 2, 3.\n\n{131d}  Jer. 23. 15.\n\n{131e}  Ezra. 9. 2.\n\n{131f}  Pride in professors a shame and stumbling-block to the world.\n\n{132b}  Why pride is in such request.\n\n{132c}  1 Reason.  Mar. 7. 22, 23.\n\n{132d}  Obad. 3.\n\n{132e}  1 Joh. 2. 16.\n\n{132f}  1 Pet. 3. 1, 2, 3, 4, 5.\n\n{133a}  3 Reason.\n\n{133b}  4 Reason.\n\n{133c}  Isa. 6.\n\n{133d}  5 Reason.\n\n{134a}  The evil effects of the sin of Pride.\n\n{134b}  1 Evil effect.  1 Tim. 3. 6.\n\n{134c}  2 Evil effect.  Psal. 138. 9.\n\n{134d}  3 Evil effect.\n\n{135a}  Jam. 4. 6.\n\n{135b}  4  Evil effect.  Pro. 16. 25.\n\n{135c}  5 Evil effect.  Pro. 11. 2.  Prov. 16. 8.\n\n{135d}  6 Evil effect.  1 Tim. 3. 6.\n\n{135e}  A general character of Mr. Badman.\n\n{135f}  Psalm. 36. 1.\n\n{135g}  A brief relation of Mr. Badmans ways.\n\n{136a}  Isa. 26. 10.\n\n{136b}  Isa. 9. 13.\n\n{136c}  Isa. 26. 11.\n\n{136d}  Psal. 29. 5.  (Cannot see where this fits in the text.\u2014DP)\n\n{136e}  Pro. 17. 6.  (Cannot see where this fits in the text.\u2014DP)\n\n{136f}  Isa. 26. 10.\n\n{136g}  Mr. Badmans judgment of the Scriptures.\n\n{136h}  Good men Mr. Badmans song.\n\n{137a}  Psal. 50. 19. 20.\n\n{137b}  Rom. 3. 7, 8.\n\n{137c}  Jer. 23. 10.\n\n{137d}  When the wicked watch, Gods people should be wary.\n\n{137e}  Badman an angry, envious man.\n\n{138a}  Pro. 14. 16.\n\n{138b}  Eccle. 7. 9.\n\n{138c}  Whence Envy flows.\n\n{138d}  Pro. 27. 3, 4.\n\n{138e}  Envie the worst of the four.\n\n{138f}  Gal. 5. 19, 20.\n\n{139a}  Pro. 14. 30.\n\n{139b}  Envy is the father and mother of a many wickednesses.\n\n{139c}  Jam. 3. 14, 15.\n\n{139d}  Some of the births of Envy.\n\n{139e}  Job. 5. 2.\n\n{139f}  Matt. 27. 18.\n\n{139g}  Mar. 15. 10.\n\n{139h}  Acts 7. 9.\n\n{139i}  Isa. 11. 13.\n\n{139j}  Acts 13. 14.  (Cannot see where this fits in the text.\u2014DP)\n\n{140a}  A rare thing.\n\n{140b}  Mr. Badman under some trouble of mind.\n\n{140c}  Mr. Badman brake his legg.\n\n{140d}  He swears.\n\n{140e}  He prays.\n\n{141a}  It has no good effect upon him.\n\n{141c}  How many sins do accompany drunkenness.\n\n{141d}  Acts 17. 30, 31, 32.\n\n{142a}  Job 34. 24, 25, 26.\n\n{142b}  An open stroak.\n\n{142c}  pag. 41.\n\n{143a}  Mr. Badman fallen sick.\n\n{143b}  His conscience is wounded.\n\n{143c}  He cryes out in his sickness.\n\n{143d}  His Atheism will not help him now.\n\n{144a}  A dreadful example of Gods anger.\n\n{144c}  What Mr. Badman did more when he was sick.\n\n{145a}  Great alteration made in Mr. Badman.\n\n{145b}  The Town-talk of Mr. Badmans change.\n\n{145c}  His wife is comforted.\n\n{146a}  Mr. Badman recovers and returns to his old course.\n\n{146b}  Ignorant physicians kill souls while they cure bodyes.\n\n{147a}  Gen. 4. 13. 14.  Exo. 9. 27.  1 Sam. 15. 24.  Matt. 27. 3, 4, 5.\n\n{147b}  The true symptoms of conversion wanting in all Mr. Badmans sence\nof sin and desires of mercy.\n\n{147c}  Exo. 19. 28.  Acts 8. 24.\n\n{147d}  Luke 16. 27, 28.\n\n{147e}  Of sick-bed repentance, and that it is to be suspected.\n\n{148a}  Hos. 7. 14.\n\n{148b}  A sign of the desperateness of mans heart.\n\n{148c}  Deut. 1. 34, 35.\n\n{148d}  Psal. 78. 34, 35, 36, 37.\n\n{149a}  Mr. Badmans wifes heart is broken.\n\n{149b}  Her Christian speech.\n\n{149c}  Heb. 12. 22, 23, 24.\n\n{149d}  Her talk to her friends.  (Don\u2019t see how this relates to the\ntext.  DP)\n\n{150a}  Ps. 35. 13.\n\n{150b}  Her talk to her husband.\n\n{151a}  He diverts her discourse.\n\n{151b}  Her speech to her children that were rude.\n\n{151c}  Rev. 7. 16.  Chap. 21. 3, 4.\n\n{151d}  Her speech to her darling.\n\n{152a}  Heb. 3. 14.\n\n{152b}  Ephes. 5. 11.\n\n{152c}  Her death.\n\n{153b}  One of her children converted by her dying words.\n\n{153c}  Mat. 23.\n\n{154a}  Mr. Badmans base language.\n\n{154b}  He marryes again, and how he got this last wife.\n\n{154c}  What she was, and how they lived.\n\n{154d}  Clarks Looking Glass.\n\n{155}  Amo. 7. 16, 17.\n\n{156a}  He is punished in his last wife for his bad carriages towards his\nfirst.\n\n{156b}  He is not at all the better.\n\n{156c}  None did pity him for his sorrow, but looked upon it as a just\nreward.\n\n{156d}  Badman and this last wife part as poor as Howlets.\n\n{157a}  Mr Badmans sickness and diseases of which he died.\n\n{157b}  Badmans name stinks when he is dead.\n\n{157c}  Pro. 10. 7.\n\n{158a}  That Mr. Badman dies impenitent is proved.\n\n{158b}  1  Proof that he died impenitent.\n\n{159a}  Isa. 6.  Ro. 11.\n\n{159b}  No sence of sin, no repentance proved.\n\n{159c}  Acts 2.  Chap. 9.  Chap. 16.\n\n{159d}  Psal. 38. 18.\n\n{159e}  2 Sam. 12.\n\n{159f}  Job 10. 2.  Chap. 34. 32.\n\n{159g}  Jer. 31. 18, 19, 20.\n\n{160a}  Job 20. 11.  Prov. 5. 22.\n\n{160b}  Matt. 25.  Isa. 66. 24.  Mar. 9. 44.\n\n{160c}  Every sight and sence of sin cannot produce repentance.\n\n{160d}  2 proof that he died impenitent.\n\n{161a}  1 King.  21. 17, 18, 19, 20, 21.\n\n{161b}  Psal. 41. 6.\n\n{161c}  How Badman carried it to good men when they came to visit him in\nhis last sickness.\n\n{163a}  Job. 21. 14.\n\n{163b}  Jer. 2. 25.  Zech. 7. 11, 12.  Acts. 28. 26, 27.\n\n{163c}  3  Proof that he died impenitent.\n\n{163d}  Acts 9. 11.\n\n{163e}  Psal. 18. 14.\n\n{163f}  Job 36. 13.\n\n{164a}  Psal. 51. 1.  Psal. 6. 1, 2, 3, 4.  Psal. 38.\n\n{164b}  4 Proof that he died impenitent.\n\n{165a}  Acts. 9. 26. 28.\n\n{165b}  Psal. 119. 63.\n\n{165c}  2 Cor. 5. 17.\n\n{165d}  Acts. 4. 32, 33.  Chap. 2. 44, 45, 46, 47.\n\n{166a}  How Mr. Badman was when near his End.\n\n{166b}  He died like a Lamb.\n\n{166c}  The opinion of the Ignorant about his manner of dying.\n\n{167a}  How we must judge whether men dye well or no.\n\n{167b}  When we may judge of a mans eternal state by the manner of his\ndeath.\n\n{168c}  The story of John Cox.\n\n{169a}  Of dying in Despair.\n\n{170a}  1 Sam. 28.\n\n{170b}  Psal. 73. 4.  (Don\u2019t see where this fits into the text.\u2014DP)\n\n{171a}  Further discourse of Mr. Badmans death.\n\n{171b}  He that after a sinfull life dies quietly, that is, without\nrepentance, goes to Hell.  1 Proof\n\n{171c}  Sick-bed repentance seldom good for any thing.\n\n{172a}  Luke 13. 1, 2, 3, 4, 5, 6, 7.\n\n{172b}  2 Proof.\n\n{173a}  Peace in a sinfull state is a sign of damnation.\n\n{173b}  Hos 4. 17.\n\n{173c}  3 Proof.\n\n{173d}  Joh. 12. 40.\n\n{174a}  Luk. 16. 22.\n\n{174b}  Rom. 2. 1, 2, 3, 4, 5.  Acts 28. 26, 27.\n\n{174c}  2 Pet. 2.\n\n{174d}  4 Proof.  Psal. 73. 4, 5, 6.\n\n{175a}  Job 8. 13, 14.\n\n{175b}  A frivolous opinion.\n\n{176a}  When a wicked man dyes in his sins quietly, it is a Judgment of\nGod upon his wicked beholder.\n\n{176b}  Ver. 6.\n\n{177a}  Ver. 8. 9, 10, 11.\n\n{177b}  Vers. 12.\n\n{177c}  Mala. 2. 17.","title":"Life and Death of Mr. Badman","tradition":"scripture-revelation","translated_text":null,"word_count":77760}