JOHN BUNYAN
THE TEXT EDITED BY
JOHN BROWN, D.D.
Cambridge:
at the University Press
1905
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The Life and Death of Mr Badman was published by John Bunyan in 1680, two years after the First Edition of the First Part of The Pilgrim’s Progress. In the opening sentence of his preface he tells us it was intended by him as the counterpart or companion picture to the Allegory. But whatever his own intentions may have been, the Public of his own time seem to have declined to accept the book in this capacity. Indeed, another writer, who signs himself T. S., undertook to complete Bunyan’s Allegory for him, in a book in size and type closely resembling it, and entitled The Second Part of the Pilgrim’s Progress . . . exactly Described under the Similitude of a Dream. It was printed for Jho. Malthus at the Sun in the Poultry, and published in 1683. So far as is known, only one copy of this book is now in existence, the copy which was formerly in the library of the poet Southey and now in that of the Baptist Union. Upon this Bunyan seems to have changed his purpose, so far as The Life and Death of Mr Badman was concerned, and on the first of January, 1685, published the story of Christiana and her Children as his own Second Part of The Pilgrim’s Progress.
The work before us, therefore, now stands apart by itself. In its composition Bunyan seems to have been greatly influenced, so far as form is concerned, by a book which his wife brought with her on her marriage, and which, as he tells us in his Grace Abounding, they read together. It was entitled The Plaine Man’s Pathway to Heaven: By Arthur Dent, Preacher of the Word of God at South Shoobury in Essex. The eleventh impression, the earliest now known, is dated 1609. Both books are in dialogue form, and in each case the dialogue is supposed to be carried on through one long day. Bunyan’s Mr Wiseman, like Dent’s Theologus, holds forth instructive discourse, while the Mr Attentive of the former, like the Philagathus of the latter, listens and draws on his teacher by friendly questionings. There is not in Bunyan’s conference, as there is in Dent’s, an Asunetus, who plays the part of an ignorant man to come out enlightened and convinced at last, or an Antilegon, who carps and cavils all the way; and there is not in Dent’s book what there is in Bunyan’s, a biographical narrative connecting the various parts of the dialogue; but the groundwork of each is the same—a searching manifestation and exposure of the nature and evils of various forms of immorality.
Bunyan’s book came out in 1680, and was published by Nathaniel Ponder, who was also the publisher of The Pilgrim’s Progress. A third edition appeared in 1696, but as no copy of the second edition is known to exist, no date can be assigned to it. In 1684 Johannes Boekholt, a publisher in Amsterdam, obtained leave of the State to issue a Dutch translation, with the title Het Leven en Sterben van Mr Quaat. This edition was illustrated by five copper-plate engravings, executed by Jan Luiken, the eminent Dutch engraver, who also illustrated The Pilgrim’s Progress the following year. In 1782 a Welsh version, translated by T. Lewys, was published at Liverpool with the title: Bywyd a Marwolaeth yr annuwiol dan enw Mr Drygddyn. A Gaelic version also was published at Inverness in 1824, entitled Beath agus Bas Mhr Droch-duine.
The present edition has been reprinted from a copy of the
first issue, lent by the Trustees of the Bunyan Church at
Bedford, and the proofs read with a second copy of the same
issue, in the library of the British Museum. For
convenience of reading, as in other issues of this series of
Cambridge English Classics, the old
type forms of j, s, u, etc. have been made
uniform with those in general modern use; but neither the
spelling (including the use of capitals and italics
The text of this edition of Bunyan’s Holy War
J. B.
9 October, 1905.
Courteous Reader,
As I was considering with my self, what I had written concerning the Progress of the Pilgrim from this World to Glory; and how it had been acceptable to many in this Nation: It came again into my mind to write, as then, of him that was going to Heaven, so now, of the Life and Death of the Ungodly, and of their travel from this world to Hell. The which in this I have done, and have put it, as thou seest, under the Name and Title of Mr. Badman, a Name very proper for such a Subject: I have also put it into the form of a Dialogue, that I might with more ease to my self, and pleasure to the Reader, perform the work.
And although, as I said, I have put it forth in this method, yet have I as little as may be, gone out of the road of mine own observation of things. Yea, I think I may truly say, that to the best of my remembrance, all the things that here I discourse of, I mean as to matter of fact, have been acted upon the stage of this World, even many times before mine eyes.
Here therefore, courteous Reader, I present thee with the Life and Death of Mr. Badman indeed: Yea, I do trace him in his Life, from his Childhood to his Death; that thou mayest, as in a Glass, behold with thine own eyes, the steps that take hold of Hell; and also discern, while thou art reading of Mr. Badmans Death, whether thou thy self art treading in his path thereto.
And let me entreat thee to forbear Quirking and Mocking, for that I say Mr. Badman is dead; but rather gravely enquire concerning thy self by the Word, whether thou art one of his Linage or no: For Mr. Badman has left many of his Relations behind him; yea, the very World is overspread with his Kindred. True, some of his Relations, as he, are gone to their place, and long home, but thousands of thousands are left behind; as Brothers, Sisters, Cousens, Nephews, besides innumerable of his Friends and Associates.
I may say, and yet speak nothing but too much truth in so saying, that there is scarce a Fellowship, a Community, or Fraternity of men in the World, but some of Mr. Badmans Relations are there: yea rarely can we find a Family or Houshold in a Town, where he has not left behind him either Brother, Nephew or Friend.
The Butt therefore, that at this time I shoot at, is wide; and ’twill be as impossible for this Book to go into several Families, and not to arrest some, as for the Kings Messenger to rush into an house full of Traitors, and find none but honest men there.
I cannot but think that this shot will light upon many, since our fields are so full of this Game; but how many it will kill to Mr. Badmans course, and make alive to the Pilgrims Progress, that is not in me to determine; this secret is with the Lord our God only, and he alone knows to whom he will bless it to so good and so blessed an end. However, I have put fire to the Pan, and doubt not but the report will quickly be heard.
I told you before, that Mr. Badman had left many of his Friends and Relations behind him, but if I survive them (as that’s a great question to me) I may also write of their lives: However, whether my life be longer or shorter, this is my Prayer at present, that God will stir up Witnesses against them, that may either convert or confound them; for wherever they live, and roll in their wickedness, they are the Pest and Plague of that Countrey.
England shakes and totters already, by reason of the burden that Mr. Badman and his Friends have wickedly laid upon it: Yea, our Earth reels and staggereth to and fro like a Drunkard, the transgression thereof is heavy upon it.
Courteous Reader, I will treat thee now, even at the Door and Threshold of this house, but only with this Intelligence, that Mr. Badman lies dead within. Be pleased therefore (if thy leisure will serve thee) to enter in, and behold the state in which he is laid, betwixt his Death-bed and the Grave. He is not buried as yet, nor doth he stink, as is designed he shall, before he lies down in oblivion.
Now as others have had their Funerals solemnized, according to their Greatness and Grandure in the world, so likewise Mr. Badman, (forasmuch as he deserveth not to go down to his grave with silence) has his Funeral state according to his deserts.
Four things are usual at great mens Funerals, which we will take leave, and I hope without offence, to allude to, in the Funeral of Mr. Badman.
First, They are sometimes, when dead, presented to their Friends, by their compleatly wrought Images, as lively as by cunning mens hands they can be; that the remembrance of them may be renewed to their survivors, the remembrance of them and their deeds: And this I have endeavoured to answer in my discourse of Mr. Badman; and therefore I have drawn him forth in his featours and actions from his Childhood to his Gray hairs. Here therefore thou hast him lively set forth as in Cutts; both as to the minority, flower, and seniority of his Age, together with those actions of his life, that he was most capable of doing, in, and under those present circumstances of time, place, strength; and the opportunities that did attend him in these.
Secondly, There is also usual at great mens Funerals, those Badges and Scutcheons of their honour, that they have received from their Ancestors, or have been thought worthy of for the deeds and exploits they have done in their life: And here Mr. Badman has his, but such as vary from all men of worth, but so much the more agreeing with the merit of his doings: They all have descended in state, he only as an abominable branch. His deserts are the deserts of sin, and therefore the Scutcheons of honour that he has, are only that he died without Honour, and at his end became a fool. Thou shalt not be joyned with them in burial.—The seed of evil doers shall never be renowned.
The Funeral pomp therefore of Mr. Badman, is to wear upon his Hearse the Badges of a dishonourable and wicked life; since his bones are full of the sins of his Youth, which shall lye down, as Job sayes, in the dust with him: nor is it fit that any should be his Attendants, now at his death, but such as with him conspired against their own souls in their life; persons whose transgressions have made them infamous to all that have or shall know what they have done.
Some notice therefore I have also here in this little discourse given the Reader, of them who were his Confederates in his life, and Attendants at his death; with a hint, either of some high Villany committed by them, as also of those Judgments that have overtaken and fallen upon them from the just and revenging hand of God. All which are things either fully known by me, as being eye and ear-witness thereto, or that I have received from such hands, whose relation as to this, I am bound to believe. And that the Reader may know them from other things and passages herein contained, I have pointed at them in the Margent, as with a finger thus:
Thirdly, The Funerals of persons of Quality have been
solemnized with some suitable Sermon at the time and place of
their Burial; but that I am not come to as yet, having got no
further than to Mr. Badmans death: but for as much as he must be
buried, after he hath stunk out his time before his beholders, I
doubt not but some such that we read are appointed to be at the
burial of Gog, will do this work in my stead; such as shall leave
him neither skin nor bone above ground, but shall set a sign by
it till the buriers have buried it in the Valley of Hamon-gog,
Fourthly, At Funerals there does use to be Mourning and lamentation, but here also Mr. Badman differs from others; his Familiars cannot lament his departure, for they have not sence of his damnable state; they rather ring him, and sing him to Hell in the sleep of death, in which he goes thither. Good men count him no loss to the world, his place can well be without him, his loss is only his own, and ’tis too late for him to recover that dammage or loss by a Sea of bloody tears, could he shed them. Yea, God has said, he will laugh at his destruction, who then shall lament for him, saying, Ah! my brother. He was but a stinking Weed in his life; nor was he better at all in his death: such may well be thrown over the wall without sorrow, when once God has plucked them up by the roots in his wrath.
Reader, If thou art of the race, linage, stock or fraternity of Mr. Badman, I tell thee before thou readest this Book, thou wilt neither brook the Author nor it, because he hath writ of Mr. Badman as he has. For he that condemneth the wicked that die so, passeth also the sentence upon the wicked that live. I therefore expect neither credit of, nor countenance from thee, for this Narration of thy kinsmans life.
For thy old love to thy Friend, his wayes, doings, &c. will stir up in thee enmity rather, in thy very heart, against me. I shall therefore incline to think of thee, that thou wilt rent, burn, or throw it away in contempt: yea and wish also, that for writing so notorious a truth, some mischief may befall me. I look also to be loaded by thee with disdain, scorn and contempt; yea that thou shouldest railingly and vilifyingly say, I lye, and am a bespatterer of honest mens lives and deaths. For Mr. Badman, when himself was alive, could not abide to be counted a Knave (though his actions told all that went by, that indeed he was such an one:) How then should his brethren, that survive him, and that tread in his very steps, approve of the sentence that by this Book is pronounced against him? Will they not rather imitate Corah, Dathan, and Abiram’s friends, even rail at me for condemning him, as they did at Moses for doing execution?
I know ’tis ill pudling in the Cockatrices den, and that
they run hazards that hunt the Wild-Boar. The man also that
writeth Mr. Badmans life, had need to be fenced with a Coat of
Mail, and with the Staffe of a Spear, for that his surviving
friends will know what he doth: but I have adventured to do it,
and to play, at this time, at the hole of these Asps; if they
bite, they bite; if they sting, they sting. Christ sends
his Lambs in the midst of Wolves, not to do like them, but to
suffer by them for bearing plain testimony against their bad
deeds: But had one not need to walk with a Guard, and to have a
Sentinel stand at ones door for this? Verily, the flesh
would be glad of such help; yea, a spiritual man, could he tell
how to get it.
So then, whether Mr. Badmans friends shall rage or laugh at
what I have writ, I know that the better end of the staffe is
mine. My endeavour is to stop an hellish Course of Life,
and to save a soul from death, (
Yet four things I will propound to the consideration of Mr. Badmans friends, before I turn my back upon them.
1. Suppose that there be an Hell in very deed, not that I do question it, any more than I do whether there be a Sun to shine; but I suppose it for argument sake, with Mr. Badmans friends; I say, suppose there be an Hell, and that too, such an one as the Scripture speaks of, one at the remotest distance from God and Life eternall, one where the Worm of a guilty Conscience never dyes, and where the fire of the Wrath of God is not quenched.
Suppose, I say, that there is such an Hell, prepared of God
(as there is indeed) for the body and soul of the ungodly World
after this life, to be tormented in: I say, do but with thy self
suppose it, and then tell me, Is it not prepared for thee, thou
being a wicked man? Let thy conscience speak, I say, is it
not prepared for thee, thou being an ungodly man? And dost
thou think, wast thou there now, that thou art able to wrestle
with the Judgment of God? Why then do the fallen Angers
tremble there? thy hands cannot be strong, nor can thy heart
endure, in that day when God shall deal with thee:
2. Suppose that some one that is now a soul in Hell for sin, was permitted to come hither again to dwell; and that they had a grant also, that upon amendment of life, next time the dye, to change that place for Heaven ant Glory; what sayest thou, O wicked man? would such an one (thinkest thou) run again into the same course of life as before, and venture the damnation that for sin he had already been in? Would he choose again to lead that cursed life that afresh would kindle the flames of Hell upon him, and that would bind him up under the heavy wrath of God? O! he would not, he would not; the sixteenth of Luke insinuates it: yea Reason it self, awake, would abhorr it, and tremble at such a thought.
3. Suppose again, that thou that livest and rollest in thy sin, and that as yet hast known nothing but the pleasure thereof, shouldst be by an angel conveyed to some place where with convenience, from thence thou mightest have a view of Heaven and Hell; of the Joyes of the one, and the torments of the other; I say, suppose that from thence thou mightest have such a view thereof, as would convince thy reason, that both Heaven and Hell, are such realities as by the Word they are declared to be; wouldest thou (thinkest thou) when brought to thy home again, chuse to thy self thy former life, to wit, to return to thy folly again? No; if belief of what thou sawest, remained with thee, thou wouldest eat Fire and Brimstone first.
4. I will propound again. Suppose that there was
amongst us such a Law, (and such a Magistrate to inflict the
penalty,) That for every open wickedness committed by thee, so
much of thy flesh should with burning Pincers be plucked from thy
Bones: Wouldest thou then go on in thy open way of Lying,
Swearing, Drinking and Whoring, as thou with delight doest
now? Surely, surely, No: The fear of the punishment would
make thee forbear; yea, would make thee tremble, even then when
thy lusts were powerfull, to think what a punishment thou wast
sure to sustain, so soon as the pleasure was over. But Oh!
the folly, the madness, the desperate madness that is in the
hearts of Mr. Badmans friends, who in despite of the threatnings
of an holy and sin revenging God, and of the outcries and
warnings of all good men; yea, that will in despite of the groans
and torments of those that are now in Hell for sin, (
That which has made me publish this Book is,
1. For that wickedness like a flood is like to drown our
English world: it begins already to be above the tops of
mountains; it has almost swallowed up all; our Youth, our Middle
age, Old age, and all, are almost carried away of this
flood. O Debauchery, Debauchery, what hast thou done in
England! Thou hast corrupted our Young men, and hast made
our Old men beasts; thou hast deflowered our Virgins, and hast
made Matrons Bawds. Thou hast made our earth to reel to and
fro like a drunkard; ’tis in danger to be removed like a
Cottage, yea, it is, because transgression is so heavy upon it,
like to fall and rise no more.
O! that I could mourn for England, and for the sins that are
committed therein, even while I see that without repentance, the
men of Gods wrath are about to deal with us, each having his
slaughtering weapon in his hand: (
2. It is the duty of those that can, to cry out against this deadly plague, yea, to lift up their voice as with a Trumpet against it; that men may he awakened about it, flye from it, as from that which is the greatest of evils. Sin pull’d Angels out of Heaven, pulls men down to Hell, and overthroweth Kingdoms. Who, that sees an house on fire, will not give the Allarum to them that dwell therein? who that sees the Land invaded, will not set the Beacons on a fame? Who, that sees the Devils, as roaring Lyons, continually devouring souls, will not make an Out-cry? But above all, when we see sin, sinful sin, a swallowing up a Nation, sinking of a Nation, and bringing its Inhabitants to temporal, spiritual, and eternal ruine, shall we not cry out, and cry, They are drunk, but not with Wine; they stagger, but not with strong drink; they are intoxicated with the deadly poyson of sin, which will, if its malignity be not by wholsom means allayed, bring Soul and Body, and Estate and Countrey, and all, to ruin and destruction?
3. In and by this my Out-cry, I shall deliver my self from the ruins of them that perish: for a man can do no more in this matter, I mean a man in my capacity, than to detect and condemn the wickedness, warn the evil doer of the Judgment, and fly therefrom my self. But Oh! that I might not only deliver my self! Oh that many would hear, and turn at this my cry, from sin! that they may be secured from the death and Judgment that attend it.
Why I have handled the matter in this method, is best known to my self: and why I have concealed most of the Names of the persons whose sins or punishments I here and there in this Book make relation of, is,
1. For that neither the sins nor Judgments were all alike open; the sins of some, were committed, and the Judgments executed for them only in a corner. Not to say that I could not learn some of their names; for could I, I should not have made them publick, for this reason.
2. Because I would not provoke those of their Relations that survive them; I would not justly provoke them, and yet, as I think, I should, should I have intailed their punishment to their sins, and both to their names, and so have turned them into the world.
3. Nor would I lay them under disgrace and contempt, which would, as I think, unavoidably have happened unto them had I withall inserted their Names.
As for those whose Names I mention, their crimes or Judgments were manifest; publick almost as any thing of that nature that happeneth to mortal men. Such therefore have published their own shame by their sin, and God, his anger, by taking of open vengeance.
As Job sayes, God has strook them as wicked men in the open
sight of others,
Nebuchadnezzars punishment for his pride being open, (for he
was for his sin, driven from his Kingly dignity, and from among
men too, to eat grass like an Ox, and to company with the
beasts,) Daniel did not stick to tell Belshazzar his son to his
face thereof; nor to publish it that it might be read and
remembred by the generations to come. The same may be said
of Judas and Ananias, &c. for their sin and punishment were
known to all the dwellers at Jerusalem,
Nor is it a sign but of desperate impenitence and hardness of
heart, when the offspring or relations of those who have fallen
by open, fearfull and prodigious Judgments, for their sin, shall
overlook, forget, pass by, or take no notice of such high
outgoings of God against them and their house. Thus Daniel
aggravates Belshazzars crime, for that he hardened his heart in
pride, though he knew that for that very sin and transgression
his father was brought down from his height, and made to be a
companion for Asses. And thou his son, O Belshazzar, sayes
he, hast not humbled thy heart, though thou knewest all
this.
Let those then that are the Offspring or relations of such,
who by their own sin, and the dreadfull Judgments of God, are
made to become a sign, (
To conclude, let those that would not dye Mr. Badmans death, take heed of Mr. Badmans wayes: for his wayes bring to his end; Wickedness will not deliver him that is given to it; though they should cloak all with a Profession of Religion.
If it was a transgression of Old, for a man to wear a Womans Apparel, surely it is a transgression now for a sinner to wear a Christian Profession for a Cloak. Wolves in Sheeps Cloathing swarm in England this day: Wolves both as to Doctrine, and as to Practice too. Some men make a Profession, I doubt, on purpose that they may twist themselves into a Trade; and thence into an Estate; yea, and if need be, into an Estate Knavishly, by the ruins of their Neighbour: let such take heed, for those that do such things have the greater damnation.
Christian, make thy Profession shine by a Conversation according to the Gospel: Or else thou wilt damnifie Religion, bring scandal to thy Brethren, and give offence to the Enemies; and ’twould be better that a Millstone was hanged about thy neck, and that thou, as so adorned, wast cast into the bottom of the Sea, than so to do.
Christian, a Profession according to the Gospel, is, in these dayes, a rare thing; seek then after it, put it on, and keep it without spot; and (as becomes thee) white, and clean, and thou shalt be a rare Christian.
The Prophecy of the last times is, that professing men (for so
I understand the Text) s[h]all be, many of them, base; (
Now God Almighty give his people Grace, not to hate or malign Sinners nor yet to choose any of their wayes, but to keep themselves pure from the blood of all men, by speaking and doing according to that Name and those Rules that they profess to know, and love; for Jesus Christs sake.
John Bunyan.
Presented to the World in a Familiar DIALOGUE Betwixt Mr. WISEMAN, And, Mr. ATTENTIVE.
Wiseman.
Good morrow my good Neighbour, Mr. Attentive; whither are you walking so early this morning? methinks you look as if you were concerned about something more than ordinary. Have you lost any of your Cattel, or what is the matter?
Attentive. Good Sir, Good morrow to you, I have not as yet lost ought, but yet you give a right ghess of me, for I am, as you say, concerned in my heart, but ’tis because of the badness of the times. And Sir, you, as all our Neighbours know, are a very observing man, pray therefore what do you think of them?
Wise. Why? I think, as you say, to wit, that they are bad times, and bad they will be, untill men are better: for they are bad men that make bad times; if men therefore would mend, so would the times. ’Tis a folly to look for good dayes, so long as sin is so high, and those that study its nourishment so many. God bring it down, and those that nourish it to Repentance, and then my good Neighbour, you will be concerned, not as you are now: Now you are concerned because times are so bad; but then you will be so, ’cause times are so good: Now you are concerned so as to be perplexed, but then you will be concerned so as to lift up your voice with shouting; for I dare say, could you see such dayes they would make you shout.
Atten. Ai, so they would, such times I have prayed for, such times I have longed for: but I fear they’l be worse before they be better.
Wise. Make no Conclusions, man: for he that hath the hearts of men in his hand, can change them from worse to better, and so bad times into good. God give long life to them that are good, and especially to those of them that are capable of doing him service in the world. The Ornament and Beauty of this lower World, next to God and his Wonders, are the men that spangle and shine in godliness.
Now as Mr. Wiseman said this, he gave a great sigh.
Atten. Amen. Amen. But why, good Sir, do you sigh so deeply? is it for ought else than that for the which as you have perceived, I my self am concerned?
Wise. I am concerned with you, for the badness of the times; but that was not the cause of that sigh, of the which, as I see, you take notice. I sighed at the remembrance of the death of that man for whom the Bell tolled at our Town yesterday.
Atten. Why? I trow, Mr. Goodman your Neighbour is not dead. Indeed I did hear that he had been sick.
Wise. No, no, it is not he. Had it been he, I could not but have been concerned, but yet not as I am concerned now. If he had died, I should only have been concerned for that the world had lost a Light: but the man that I am concerned for now, was one that never was good, therefore such an one who is not dead only, but damned. He died that he might die, he went from Life to Death, and then from Death to Death, from Death Natural to death Eternal. And as he spake this, the water stood in his eyes.
Atten. Indeed, to goe from a death-bed to Hell is a fearful thing to think on. But good Neighbour Wiseman, be pleased to tell me who this man was, and why you conclude him so miserable in his death?
Wise. Well, if you can stay, I will tell you who he was, and why I conclude thus concerning him.
Atten. My leisure will admit me to stay, and I am willing to hear you out. And I pray God your discourse may take hold on my heart, that I may be bettered thereby. So they agreed to sit down under a tree: Then Mr. Wiseman proceeded as followeth.
Wise. The man that I mean, is one Mr. Badman; he has lived in our Town a great while, and now, as I said, he is dead. But the reason of my being so concerned at his death, is, not for that he was at all related to me, or for that any good conditions died with him, for he was far from them, but for that, as I greatly fear, he hath, as was hinted before, died two deaths at once.
Atten. I perceive what you mean by two deaths at once; and to speak truth, ’tis a fearfull thing thus to have ground to think of any: for although the death of the ungodly and sinners is laid to heart but of few, yet to die in such a state, is more dreadful and fearful than any man can imagine. Indeed if a man had no Soul, if his state was not truely Immortal, the matter would not be so much; but for a man to be so disposed of by his Maker, as to be appointed a sensible being for ever, and for him too to fall into the hands of revenging Justice, that will be always, to the utmost extremity that his sin deserveth, punishing of him in the dismal dungeon of Hell, this must needs be unutterably sad, and lamentable.
Wise. There is no man, I think, that is sensible of the worth of one Soul, but must, when he hears of the death of unconverted men, be stricken with sorrow and grief: because, as you said well, that mans state is such, that he has a sensible being for ever. For ’tis sense that makes punishment heavy. But yet sense is not all that the Damned have, they have sense and reason too; so then, as Sense receiveth punishment with sorrow because it feels, and bleeds under the same, so by Reason, and the exercise thereof, in the midst of torment, all present Affliction is aggravated, and that three manner of wayes:
1. Reason will consider thus with himself; For what am I thus tormented? and will easily find ’tis for nothing but that base and filthy thing, Sin; and now will Vexation be mixed with Punishment, and that will greatly heighten the Affliction.
2. Reason will consider thus with himself. How long must this be my state? And will soon return to himself this Answer: This must be my state for ever and ever. Now this will greatly increase the torment.
3. Reason will consider thus with himself; What have I lost more than present ease and quiet by my sins that I have committed? And will quickly return himself this answer: I have lost Communion with God, Christ, Saints and Angels, and a share in Heaven and eternal Life: And this also must needs greaten the misery of poor damned souls. And this is the case of Mr. Badman.
Atten. I feel my heart even shake at the thoughts of coming into such a state. Hell! who knows that is yet alive, what the torments of Hell are? This word Hell gives a very dreadful sound.
Wise. Ai, so it does in the ears of him that has a tender Conscience. But if, as you say, and that truly, the very Name of Hell, is so dreadful, what is the Place it self, and what are the Punishments that are there inflicted, and that without the least intermission, upon the Souls of damned men, for ever and ever.
Atten. Well, but passing this; my leisure will admit me to stay, and therefore pray tell me what it is that makes you think that Mr. Badman is gone to Hell.
Wise. I will tell you. But first do you know which of the Badmans I mean?
Atten. Why was there more of them than one?
Wise. O, yes, a great many, both Brothers and Sisters, and yet all of them the Children of a godly Parent, the more a great deal is the pity.
Atten. Which of them therefore was it that died.
Wise. The eldest, old in years, and old in sin; but the sinner that dies an hundred years old shall be accursed.
Atten. Well, but what makes you think he is gone to Hell?
Wise. His wicked life, and fearful death, specially since the Manner of his death was so corresponding with his life.
Atten. Pray let me know the manner of his death, if your self did perfectly know it.
Wise. I was there when he died: But I desire not to see another such man (while I live) die in such sort as he did.
Atten. Pray therefore let me hear it.
Wise. You say you have leisure and can stay, and therefore, if you please, we will discourse even orderly of him. First, we will begin with his Life, and then proceed to his Death: Because a relation of the first may the more affect you, when you shall hear of the second.
Atten. Did you then so well know his Life?
Wise. I knew him of a Child. I was a man, when he was but a boy, and I made special observation of him from first to last.
Atten. Pray then let me hear from you an account of his Life; but be as brief as you can, for I long to hear of the manner of his death.
Wise. I will endeavour to answer your desires, and first, I will tell you, that from a Child he was very bad: his very beginning was ominous, and presaged that no good end, was, in likelyhood, to follow thereupon. There were several sins that he was given to, when but a little one, that manifested him to be notoriously infected with Or[i]ginal corruption; for I dare say he learned none of them of his Father or Mother; nor was he admitted to go much abroad among other Children, that were vile, to learn to sin of them: Nay, contrariwise, if at any time he did get abroad amongst others, he would be as the Inventer of bad words, and an example in bad actions. To them all he used to be, as we say, the Ring-leader, and Master-sinner from a Childe.
Atten. This was a bad Beginning indeed, and did
demonstrate that he was, as you say, polluted, very much polluted
with Original Corruption. For to speak my mind freely, I do
confess, that it is mine opinion, that Children come polluted
with sin into the World, and that oft-times the sins of their
youth, especially while they are very young, are rather by vertue
of Indwelling sin, than by examples that are set before them by
others. Not but that they learn to sin by example too, but
Example is not the root, but rather the Temptation unto
wickedness. The root is sin within; for from within, out of
the heart of man proceedeth sin.
Wise. I am glad to hear that you are of this opinion,
and to confirm what you have said by a few hints from the
Word. Man in his birth is compared to an Ass, (an unclean
Beast) and to a wretched Infant in its blood: besides, all the
first-born of old that were offered unto the Lord, were to be
redeemed at the age of a month, and that was before they were
sinners by imitation. The Scripture also affirmeth,
Atten. But, as was hinted before, he used to be the Ring-leading Sinner, or the Master of mischief among other children; yet these are but Generals; pray therefore tell me in Particular which were the sins of his Childhood.
Wise. I will so. When he was but a Child, he was
so addicted to Lying,
Atten. This was an ill beginning indeed, and argueth
that he began to harden himself in sin betimes. For a lye
cannot be knowingly told and stood in, (and I perceive that this
was his manner of way in Lying) but he must as it were force his
own heart into it. Yea, he must make his heart
Wise. The want of good Education, as you have intimated,
is many times a cause why Children doe so easily, so soon, become
bad; especially when there is not only a want of that, but bad
Examples enough, as, the more is the pity, there is in many
Families; by vertue of which poor Children are trained up in Sin,
and nursed therein for the Devil and Hell. But it was
otherwise with Mr. Badman, for to my knowledge, this his way of
Lying, was a great grief to his Parents, for their hearts were
much dejected at this beginning of their Son; nor did there want
Counsel and Correction from them to him, if that would have made
him better. He wanted not to be told, in my hearing, and
that over and over and over, That all Lyars should have their
part in the Lake that burns with fire and brimstone; and that
whosoever loveth and maketh a lye, should not have any part in
the new and heavenly Jerusalem:
Atten. Truly it was, as I said, a bad beginning, he
served the Devil betimes; yea he became a Nurse to one of his
Wise. Right, he is the Father of it indeed. A Lie
is begot by the Devil, as the Father, and is brought forth by the
wicked heart, as the Mother: wherefore another Scripture also
saith, Why hath Satan filled thy heart to lye,
Atten. It seems a marvellous thing in mine eyes, that since a lye is the Offspring of the devill, and since a lye brings the soul to the very den of Devils, to wit, the dark dungeon of hell; that men should be so desperately wicked as to accustom themselves to so horrible a thing.
Wise. It seems also marvellous to me, specially when I
observe for how little a matter some men will study, contrive,
make and tell a lye. You shall have some that will lye it
over and over, and that for a peny
Atten. Can you not give one some example of Gods Judgements upon lyers, that one may tell them to lyers when one hears them lye, if perhaps they may by the hearing thereof, be made afraid, and ashamed to lye.
Wise. Examples! why,
Atten. I am sorry to hear this of him, and so much the
more because, as I fear, this sin did not reign in him
Wise. You say true, the lier is a Captive slave of more
than the spirit of lying: and therefore this Mr. Badman, as he
was a lier from a Child, so he was also much given to
Atten. You make me wonder more and more. What, play the Thief too! What play the Thief so soon! He could not but know, though he was but a Child, that what he took from others, was none of his own. Besides, if his Father was a good man, as you say, it could not be, but he must also hear from him, that to steal was to transgress the Law of God, and so to run the hazard of eternal Damnation.
Wise. His Father was not wanting to use the means to
reclaim him, often urging, as I have been told, that saying in
the Law of Moses,
Atten. But his Father would, as you intimate, sometimes rebuke him for his wickedness; pray how would he carry it then?
Wise. How! why, like to a Thief that is found. He
would stand
Atten. But you said that he would also rob his Father, methinks that was an unnatural thing.
Wise. Natural or unnatural, all is one to a Thief.
Beside, you must think that he had likewise Companions to whom he
was, for the wickedness that he saw in them, more
Atten. Then it seems he counted that robbing of his Parents was no crime.
Wise. None at all, and therefore he fell directly under
that Sentence, Whoso robbeth his Father or his Mother, and saith
it is no transgression, the same is the companion of a
destroyer. And for that he set so light by them as to their
Persons and Counsels, ’twas a sign that at present he was
of a very abominable spirit,
Atten. But can you imagin what it was, I mean, in his conceit (for I speak not now of the suggestions of Satan, by which doubtless he was put on to do these things,) I say what it should be in his conceit, that should make him think that this his manner of pilfering and stealing was no great matter.
Wise. It was, for that, the things that he stole, were
small; to rob Orchards, and Gardens, and to steal Pullen, and the
like, these he counted
Atten. Well, I heard a man once, when he was upon the Ladder with the Rope about his Neck, confess (when ready to be turned off by the Hangman) that that which had brought him to that end, was his accustoming of himself, when young, to pilfer and steal small things. To my best remembrance he told us, that he began the trade of a Thief by stealing Pins and Points, and therefore did forewarn all the Youth, that then were gathered together to see him die, to take heed of beginning, though but with little sins, because by tampering at first with little ones, way is made for the commission of bigger.
Wise. Since you are entred upon Storyes, I also will
tell you one, the which,
At a Summer Assizes holden at Hartfor[d], while the Judge was
sitting upon the Bench, comes this old Tod into the Court,
cloathed in a green Suit, with his Leathern Girdle in his hand,
his Bosom open, and all on a dung sweat, as if he had run for his
Life; and being come in, he spake aloud as follows:
The Judge thought the fellow was mad, but after some conference with some of the Justices, they agreed to Indict him; and so they did of several felonious Actions; to all which he heartily confessed Guilty, and so was hanged with his Wife at the same time.
Atten. This is a remarkable Story indeed, and you think it is a true one.
Wise. It is not only remarkable, but pat to our purpose. This Thief, like Mr. Badman, began his Trade betimes; he began too where Mr. Badman began, even at robbing of Orchards, and other such things, which brought him, as you may perceive, from sin to sin, till at last it brought him to the publick shame of sin, which is the Gallows.
As for the truth of this Story, the Relator told me that he was at the same time himself in the Court, and stood within less than two yards of old Tod, when he heard him aloud to utter the words.
Atten. These two sins of lying and stealing were a bad sign of an evil end.
Wise. So they were, and yet Mr. Badman came not to his end like old Tod; Though I fear, to as bad, nay, worse than was that death of the Gallows, though less discerned by spectators; but more of that by and by. But you talk of these two sins as if these were all that Mr. Badman was addicted to in his Youth: Alas, alas, he swarmed with sins, even as a Begger does with Vermin, and that when he was but a Boy.
Atten. Why what other sins was he addicted to, I mean while he was but a Child?
Wise. You need not ask, to what other sins was he, but to what other sins was he not addicted, that is, of such as suited with his Age: for a man may safely say, that nothing that was vile came amiss to him; if he was but capable to do it. Indeed some sins there be that Childhood knows not how to be tampering with; but I speak of sins that he was capable of committing, of which I will nominate two or three more. And,
First, He could not endure the
Atten. This his abhorring of that day, was not, I think,
for the sake of the day itself: for as it is a day, it is nothing
else but as other days of the Week: But I suppose it were, think
every godly as it was, grudging till it that day, was not, I
think) as it is a day, it is nothing of the Week: But I suppose
that the
Wise. Yes, ’twas therefore, that he was such an enemy to it, even because more restraint was laid upon him on that day, from his own ways, than were possible should be laid upon him on all others.
Atten. Doth not God by instituting of a day unto holy Duties, make great proof how the hearts and inclinations of poor people do stand to Holiness of heart, and a Conversation in [h]oly duties?
Wise.
On other days a man may be in and out of holy Duties, and all
in a quarter of an hour; but now, the Lords Day is, as it were, a
day that enjoyns to one perpetual Duty of Holiness: Remember that
thou keep holy the Sabbath day,
Atten. There may be something in what you say, for he
that cannot abide to keep one day holy to God, to be sure he hath
given a sufficient proof that he is an unsanctified man; and as
such, what should he do in Heaven? that being the place where a
perpetual Sabath is to be kept to God;
Wise. You needed not to have made that Apology for your censuring of Mr. Badman, for all that knew him, will confirm what you said of him to be true. He could not abide either that day, or any thing else that had the stamp or image of God upon it. Sin, sin, and to do the thing that was naught, was that which he delighted in, and that from a little Child.
Atten. I must say again, I am sorry to hear it, and that
for his own sake, and also for the sake of his Relations, who
must needs be broken to pieces with such doings as these: For,
for these things sake comes the wrath of God upon the Children of
disobedience:
Wise. Of his Dying, as I told you, I will give you a Relation anon, but now we are upon his Life, and upon the Manner of his Life in his Childhood, even of the sins that attended him then, some of which I have mentioned already; and indeed I have mentioned but some, for yet there are more to follow, and those not at all inferiour to what you have already heard.
Atten. Pray what were they?
Wise. Why he was greatly given, and that while a Lad, to
grievous
Atten. Oh! what a young Villain was this! here is, as
the Apostle says, a yielding of Members as instruments of
unrighteousness unto sin,
Wise. He was so; and yet, as I told you, he counted,
above all, this kind of sinning, to be
Atten. I am perswaded that many do think, as you have said, that to Swear, is a thing that does bravely become them, and that it is the best way for a man, when he would put authority, or terrour into his words, to stuff them full of the sin of Swearing.
Wise. You say right, else, as I am perswaded, men would not so usually belch out their blasphemous Oaths, as they do: they take a pride in it; they think that to swear is Gentleman-like; and having once accustomed themselves unto it, they hardly leave it all the days of their lives.
Atten. Well, but now we are upon it, pray shew me
Wise. Yes: There is a difference between Swearing and
Cursing, Swearing, vain swearing, such as young Badman accustomed
himself unto. Now vain and sinful swearing,
1. Things that we swear, are, or shall be done.
2. Things so sworn to, true or false.
1. Things that we swear, are, or shall be done.
Thou swearest thou hast done such a thing, that such a thing is
so, or shall be so; for it is no matter which of these it is that
men swear about, if it be done lightly and wickedly, and
groundlesly, it is vain, because it is a sin against the Third
Commandement, which says, Thou shalt not take the Name of the
Lord thy God in vain.
Atten. Then it seems, though as to the matter of fact, a man swears truely, yet if he sweareth lightly and groundlesly, his Oath is evil, and he by it, under sin.
Wise. Yes; a man may say,
Atten. I perceive, by the Prophet, that a man may sin in swearing to a Truth: They therefore must needs most horribly sin, that swear to confirm their Jests and Lies; and as they think, the better to beautifie their foolish talking.
Wise. They sin with an high hand; for they presume to
imagine,
Atten. I have often mused in my mind, what it should be that should make men so common in the use of the sin of Swearing, since those that be wise, will believe them never the sooner for that.
Wise. It cannot be any thing that is good, you may be
sure; because the thing it self is abominable:
Atten. All these causes of Swearing, so far as I can perceive, flow from the same Root as doe the Oaths themselves, even from a hardened and desperate heart. But pray shew me now how wicked cursing is to be distinguished from this kind of swearing.
Wise.
To
It is to sentence for, or to evil, (that is, without a cause):
Thus Shimei cursed David: He sentenced him for and to evil
unjustly, when he said to him, Come out, come out thou bloody
man, and thou man of Belial. The Lord hath returned upon
thee all the blood of the house of Saul, in whose stead thou hast
reigned, and the Lord hath delivered the kingdom into the hand of
Absalom thy son: and behold thou art taken in thy mischief,
because thou art a bloody man.
This David calls a grievous Curse. And behold, saith he
to Solomon his Son, thou hast with thee Shimei a Benjamite, which
cursed me with a grievous curse in the day when I went to
Mahanaim.
But what was this Curse? Why, First, It was a wrong sentence past upon David; Shimei called him Bloody man, man of Belial, when he was not. Secondly, He sentenced him to the evil that at present was upon him, for being a bloody man, (that is, against the house of Saul,) when that present evil overtook David, for quite another thing.
And we may thus apply it to the
2. The other kind of Cursing, is to wish that some evil
might happen to, and overtake this or that person or thing: And
this kind of Cursing, Job counted a grievous sin. I have
not suffered (says he) my mouth to sin,
1. He
2. He would also as often wish a Curse to himself,
saying, Would I might be hanged, or burned, or that the Devil
might fetch me, if it be not so, or the like. We count the
Atten. But did this young Badman accustom himself to such filthy kind of language?
Wise. I think I may say, that nothing was more frequent
in his mouth, and that upon the least provocation. Yea he
was so versed in such kind of language, that neither
Atten. Well, I see still that this Badman was a desperate villain. But pray, Sir, since you have gone thus far, now shew me whence this evil of cursing ariseth, and also what dishonour it bringeth to God; for I easily discern that it doth bring damnation to the soul.
Wise. This evil of Cursing ariseth, in general, from the
desperate wickedness of the heart, but particularly from,
The
Besides, these wicked men, in their wicked cursing of their
Neighbour, &c. do even Curse God himself in his handy
work. Man is Gods Image, and to curse wickedly the Image of
God, is to curse God himself.
Suppose that a man should say with his mouth, I wish that the Kings Picture was burned; would not this mans so saying, render him as an Enemy to the Person of the King? Even so it is with them that, by cursing, wish evil to their neighbour, or to themselves, they contemn the Image, even the Image of God himself.
Atten. But do you think that the men that do thus, do think that they do so vilely, so abominably?
Wise. The question is not what men do believe concerning their sin, but what Gods Word says of it: If Gods Word says that Swearing and Cursing are sins, though men should count them for Vertues, their reward will be a reward for sin, to wit, the damnation of the soul.
To
1. To Curse is so, because, whoso curseth another, knows, that at the same time he would not be so served himself.
2. To Swear also, is a sin against the same Law: for
Nature will tell me, that I should not lie, and therefore much
less Swear to confirm it. Yea, the Heathens have looked
upon Swearing to be a solemn Ordinance of God, and therefore not
to be lightly or vainly used by men, though to confirm a matter
of truth.
Atten. But I wonder, since Curseing and Swearing are such evils in the eyes of God, that he doth not make some Examples to others, for their committing such wickedness.
Wise. Alas! so he has, a thousand times twice told, as
may be easily gathered by any observing people in every Age and
Countrey. I could present you with several my self; but
waving the abundance that might be mentioned, I will here present
you with
But above all take that dreadful Story of Dorothy Mately an Inhabitant of As[h]over in the County of Darby.
This Dorothy Mately, saith the Relator, was noted by the people of the Town to be a great Swearer, and Curser, and Lier, and Thief; (just like Mr. Badman.) And the labour that she did usually follow, was to wash the Rubbish that came forth of the Lead Mines, and there to get sparks of Lead-Ore; and her usual way of asserting of things, was with these kind of Imprecations: I would I might sink into the earth if it be not so, or I would God would make the earth open and swallow me up. Now upon the 23. of March, 1660. this Dorothy was washing of Ore upon the top of a steep Hill, about a quarter of a mile from Ashover, and was there taxed by a Lad for taking of two single Pence out of his Pocket, (for he had laid his Breeches by, and was at work in his Drawers;) but she violently denyed it, wishing, That the ground might swallow her up if she had them: She also used the same wicked words on several other occasions that day.
Now one George Hodgkinson of Ashover, a man of good report there, came accidentally by where this Dorothy was, and stood still a while to talk with her, as she was washing her Ore; there stood also a little Child by her Tub-side, and another a distance from her, calling aloud to her to come away; wherefore the said George took the Girle by the hand to lead her away to her that called her: But behold, they had not gone above ten yards from Dorothy, but they heard her crying out for help; so looking back, he saw the Woman, and her Tub, and Sive, twirling round, and sinking into the ground. Then said the man, Pray to God to pardon thy sin, for thou art never like to be seen alive any longer. So she and her Tub twirled round, and round, till they sunk about three yards into the Earth, and then for a while staid. Then she called for help again, thinking, as she said, that she should stay there. Now the man though greatly amazed, did begin to think which way to help her, but immediately a great stone which appeared in the Earth, fell upon her head, and brake her Skull, and then the Earth fell in upon her and covered her. She was afterwards digged up, and found about four yards within ground, with the Boys two single Pence in her pocket, but her Tub and Sive could not be found.
Atten. You bring to my mind a sad story, the which I will relate unto you. The thing is this; About a bow-shoot from where I once dwelt, there was a blind Ale-house, and the man that kept it had a Son whose name was Edward. This Edward was, as it were, an half-fool, both in his words, and manner of behaviour. To this blind Ale-house certain jovial companions would once or twice a week come, and this Ned, (for so they called him) his Father would entertain his guests withall; to wit, by calling for him to make them sport by his foolish words and gestures. So when these boon blades came to this mans house, the Father would call for Ned: Ned therefore would come forth; and the villain was devilishly addicted to cursing, yea to cursing his Father and Mother, and any one else that did cross him. And because (though he was an half-fool) he saw that his practice was pleasing, he would do it with the more audaciousness.
Well, when these brave fellows did come at their times to this Tippling-house (as they call it) to fuddle and make merry, then must Ned be called out; and because his Father was best acquainted with Ned, and best knew how to provoke him, therefore He would usually ask him such questions, or command him such business, as would be sure to provoke him indeed. Then would he (after his foolish manner) Curse his Father most bitterly; at which the old man would laugh, (and so would the rest of the guests, as at that which pleased them best) still continuing to ask, that Ned still might be provoked to curse, that they might still be provoked to laugh. This was the mirth with which the old man did use to entertain his guests.
The curses wherewith this Ned did use to curse his father, and at which the old man would laugh, were these, and such like: The Devil take you; The Devil fetch you: He would also wish him Plagues and Destructions many. Well, so it came to pass, through the righteous Judgement of God, that Neds Wishes and Curses were in a little time fuelled upon his Father; for not many months passed between them after this manner, but the Devil did indeed take him, possess him, and also in few days carried him out of this world by death; I say, Satan did take him and possess him: I mean, so it was judged by those that knew him, and had to do with him in that his lamentable condition. He could feel him like a live thing goe up and down in his body, but when tormenting time was come (as he had often tormenting fits) then he would lye like an hard bump in the soft place of his chest, (I mean, I saw it so,) and so would rent and tare him, and make him roar till he died away.
I told you before, that I was an ear and eye witness of what I here say; and so I was. I have heard Ned in his Roguery, cursing his Father, and his Father laughing thereat most heartily; still provoking of Ned to curse, that his mirth might be encreased. I saw his Father also, when he was possessed, I saw him in one of his fits, and saw his flesh (as ’twas thought) by the Devil, gathered up on an heap, about the bigness of half in Egge; to the unutterable torture and afflict[i]on of the old man. There was also one Freeman, (who was more than an ordinary Doctor) sent for, to cast out this Devil; and I was there when he attempted to do it. The manner whereof was this. They had the possessed into an out-room, and laid him on his belly upon a Form, with his head hanging over the Forms end; then they bound him down thereto: which done, they set a pan of Coals under his mouth, and put something therein which made a great smoak; by this means (as ’twas said) to fetch out the Devil. There therefore they kept the man till he was almost smothered in the smoak, but no Devil came out of him; at which Freeman was somewhat abashed, the man greatly afflicted, and I made to go away wondering and fearing. In a little time therefore that which possessed the man, carried him out of the World, according to the cursed Wishes of his Son. And this was the end of this hellish mirth.
Wise. These were all sad Judgements.
Atten. These were dreadful Judgments indeed.
Wise. Ai, and they look like the Threatning of that
Text, (though chiefly it concerned Judas,) As he loved cursing,
so let it come unto him; as he delighted not in blessing, so let
it be far from him. As he cloathed himself with cursing as
with a garment, so let it come into his bowels like water, and as
oyl into his bones.
Atten. It is a fearful thing for Youth to be trained up in a way of Cursing and Swearing.
Wise. Trained up in them! that I cannot say Mr. Badman was, for his Father hath oft-times in my hearing, bewailed the badness of his Children, and of this naughty Boy in particular. I believe that the wickedness of his Children made him (in the thoughts of it) goe many a Night with heavy heart to bed, and with as heavy an one to rise in the Morning. But all was one to his graceless Son, neither wholsom counsel, nor fatherly sorrow, would make him mend his Manners.
There
Atten. But methinks, since this Young Badman would not be ruled at home, his Father should have tryed what good could have been done of him abroad, by putting him out to some man of his acquaintance, that he knew to be able to command him, and to keep him pretty hard to some employ: So should he, at least, have been prevented of time to do those wickednesses that could not be done without time to do them in.
Wise. Alas, his Father did so,
Atten. I have known some Children, who though they have been very Bad at home, yet have altered much when they have been put out abroad; especially when they have fallen into a Family, where the Governours thereof have made conscience of maintaining of the Worship and Service of God therein; but perhaps that might be wanting in Mr. Badmans Masters house.
Wise. Indeed some Children do greatly mend, when put
under other mens Roofs; but, as I said, this naughty boy did not
so; nor did his badness continue, because he wanted a Master that
both could and did correct it: For his
Atten. Say you so! This is rare: I for my part can see but few that can parallel, in these things, with Mr. Badmans Master.
Wise. Nor I neither, (yet Mr. Badman had such an one;)
for, for the most past,
Atten. The more is the pity. But pray, now you have touched upon this subject, shew me how many wages a Master may be the ruin of his poor Apprentice.
Wise. Nay, I cannot tell you of all the wayes, yet some of them I will mention.
Suppose then that a towardly Lad be put to be an Apprentice with one that is reputed to be a Godly man, yet that Lad may be ruined many wayes; that is, if his Master be not circumspect in all things that respect both God and man, and that before his Apprentice.
1. If
2. If he suffers his house to be scattered with profane and wicked Books, such as stir up to lust, to wantonness, such as teach idle, wanton, lascivious discourse, and such as has a tendency to provoke to profane drollery and Jesting; and lastly, such as tend to corrupt, and pervert the Doctrine of Faith and Holiness. All these things will eat as doth a canker, and will quickly spoil, in Youth, &c. those good beginnings that may be putting forth themselves in them.
3. If there be a mixture of Servants, that is, if some very bad be in the same place, that’s a way also to undo such tender Lads; for they that are bad and sordid Servants, will be often (and they have an opportunity too, to be) distilling and fomenting of their profane and wicked words and tricks before them, and these will easily stick in the flesh and minds of Youth, to the corrupting of them.
4. If the Master have one Guise for abroad, and another
for home; that is, if his Religion hangs by in his house as his
Cloak does, and he be seldom in it, except he be abroad; this,
young beginners will take notice of, and stumble at. We
say, Hedges have eyes, and little Pitchers have ears; and indeed,
5. If the Master be unconscionable in his Dealing, and
trades with lying words; or if bad Commodities be avouched to be
good, or if he seeks after unreasonable gain, or the like; his
servant sees it, and it is enough to undo him. Elies Sons
being bad before the congregation, made Men despise the
sacrifices of the Lord.
But these things by the by, only they may serve for a hint to
Masters to take heed that they take not Apprentices to destroy
their Souls. But young Badman had none of these
hinderances;
Atten. ’Tis a wonder, that in such a Family, amidst so many spiritual helps, nothing should take hold of his heart! What! not good Books, nor good Instructions, nor good Sermons, nor good Examples, nor good fellow-Servants, nor nothing do him good!
Wise. You talk, he minded none of these things; nay, all
these were
1. For good Books, they might lie in his Masters house till they rotted for him, he would not regard to look into them; but, contrary-wise, would get all the bad and abominable Books that he could, as beastly Romances, and books full of Ribbauldry, even such as immediately tended to set all fleshly lusts on fire. True, he durst not be known to have any of these, to his Master; therefore would he never let them be seen by him, but would keep them in close places, and peruse them at such times, as yielded him fit opportunities thereto.
2. For good Instruction, he liked that, much as he liked
good books; his care was to hear but little thereof, and to
forget what he heard as soon as ’twas spoken. Yea, I
have heard some that knew him then, say, that one might evidently
discern by the shew of his countenance and gestures, that good
counsel was to him like
3. For good Example; which was frequently set him by his Master, both in Religious and Civil matters; these, young Badman would laugh at, and would also make a byword of them, when he came in place where he with safety could.
4. His Master indeed would make him go with him to Sermons, and that where he thought the best Preachers were, but this ungodly young man, what shall I say, was (I think) a Master of Art in all mischief; he had these wicked ways to hinder himself of hearing, let the Preacher thunder never so loud.
1. His
2. Or else to fix his adulterous eyes upon some beautifull Object that was in the place, and so all Sermon-while, therewith be feeding of his fleshly lusts.
3. Or, if he could get near to some that he had observed would fit his humour, he would be whispering, gigling, and playing with them, till such time as Sermon was done.
Atten. Why! he was grown to a prodigious height of wickedness.
Wise. He was so, and that which aggravates all, was, this was his practice as soon as he was come to his Master, he was as ready at all these things, as if he had, before he came to his Master, served an Apprentiship to learn them.
Atten. There could not but be added (as you relate them) Rebellion to his sin. Methinks it is as if he had said, I will not hear, I will not regard, I will not mind good, I will not mend, I will not turn, I will not be converted.
Wise. You say true, and I know not to whom more fitly
to compare him,
Atten. Why did you ever hear any man say so.
Wise. Yes, that I did; and this young Badman was as like
him, as an Egg is like an Egg. Alas! the Scripture makes
mention of many that by their actions speak the same. They
say unto God, Depart from us, for we desire not the knowledge of
thy ways; Again, They refuse to hearken, and pull away their
shoulder, and stop their ears; yea, they make their hearts hard
as an Adamant-stone, lest they should hear the Law, and the words
that the Lord of Host[s] hath sent.
Atten. Young Badman was like him indeed, and he trod his steps, as if his wickedness had been his very Copy; I mean, as to his desperateness: for had he not been a desperate one, he would never have made you such a reply, when you was rebuking of him for his sin. But when did you give him such a rebuke?
Wise. A while after God had parted him and I, by Calling of me (as I hope) by his Grace, still leaving him in his sins; and so far as I could ever gather, as he lived, so he died, even as Mr. Badman did: but we will leave him, and return again to our discourse.
Atten. Ha, poor obstinate sinners! doe they think that God cannot be even with them?
Wise. I do not know, what they think, but I know that
God hath said, That as He cried, and they would not hear, so they
shall crie, and I will not hear, saith the Lord.
Atten. But I wonder that he should be so expert in wickedness, so soon! alas, he was but a Stripling, I suppose, he was, as yet, not Twenty.
Wise. No, nor Eighteen neither: but (as with Ishmael,
and with the Children that mocked the Prophet) the seeds of sin
did put forth themselves betimes in him.
Atten. Well, he was as wicked a young man as commonly one shall hear of.
Wise. You will say so, when you know all.
Atten. All, I think here is a great All; but if there is more behind, pray let us hear it.
Wise. Why, then I will tell you, that he had not been
with his Master much above a year and a half, but he came
Atten. Alas poor Wretch, he was bad enough before, but these, I suppose, made him much worse.
Wise. That they made him worse you may be sure of, for they taught him to be an Arch, a chief one in all their wayes.
Atten. It was an ill hap that he ever came acqu[a]inted with them.
Wise. You must rather word it thus. It
Atten. I cannot but think indeed, that it is a Great
Judgment of God for a man to be given up to the company of vile
men; for what are such but the Devils
Wise. You say right; but this young Badman was no simple
one, if by simple, you mean one uninstructed; for he had often
good counsel given him: but if by simple, you mean, him that is a
Fool as to the true Knowledge of, and Faith in Christ, then he
was a simple one indeed: for he chose death, rather than life,
and to live in continual opposition to God, rather than to be
Reconciled unto him; according to that saying of the wise man;
The fooles hated knowledge, and did not choose the Fear of the
Lord:
Atten. But such men do not believe, that thus to be given up of God, is in Judgement and anger; they rather take it to be their liberty, and do count it their happiness; they are glad that their Cord is loosed, and that the reins are in their neck; they are glad that they may sin without controul, and that they may choose such company as can make them more expert in an evil way.
Wise. Their Judgement is therefore so much the greater,
because thereto is added blindness of Mind, and hardness of Heart
in a wicked way. They are turned up to the way of Death,
but must not see to what place they are going: They must go as
the Ox to the slaughter, and as the Fool to the Correction of the
Stocks,
Atten. Well, but I pray now concerning these three Villains that were young Badmans companions: Tell me more particularly how he carried it then.
Wise. How he carried it! why, he did as they. I intimated so much before, when I said, they made him an arch, a chief one in their ways.
First, He became a Frequenter of
Atten. This was Swinish, for Drunkenness, is so beastly a sin, a sin so much against Nature, that I wonder that any that have but the appearance of Men, can give up themselves to so beastly (yea, worse than beastly) a thing.
Wise. It is a Swinish vanity indeed. I will tell
you another Story.
Atten. Truly I think that his Master served him right; for in doing as he did, he shewed him plainly, as he said, that he had not so much government of himself as his horse had of himself, and consequently that his beast did live more according to the Law of his nature by far, than did his man. But pray go on with what you have further to say.
Wise. Why, I say, that there are
1. It greatly tendeth to impoverish and beggar a
man. The Drunkard, says Solomon, shall come to poverty.
2. This sin of Drunkenness, it bringeth upon the Body,
many, great, and incurable Diseases, by which Men do in little
time come to their end, and none can help them. So, because
they are overmuch wicked, therefore they dye before their time.
3. Drunkenness, is a sin that is often times attended
with abundance of other evils. Who hath woe? Who hath
sorrow? Who hath contention? Who hath
babblings? Who hath wounds without cause? Who hath
redness of the eyes? They that tarry long at the Wine, they
that go to seek mixt wine.
4. By Drunkenness, Men do often times shorten their dayes; goe out of the Ale-house drunk, and break their Necks before they come home. Instances not a few might be given of this, but this is so manifest, a man need say nothing.
Atten. But
Wise. Yea, and it so stupifies and besotts the soul,
that a man that is far gone in Drunkenness, is hardly ever
recovered to God. Tell me, when did you see an old drunkard
converted? No, no, such an one will sleep till he dies,
though he sleeps on the top of a
Atten. You said that drunkenness tends to poverty, yet some make themselves rich by drunken bargains.
Wise. I
Atten. But where, since he was but an Apprentice, could he get Money to follow this practice, for drunkenness, as you have intimated, is a very costly sin.
Wise. His Master
Atten. This, was as bad, nay, I think, worse than the former; for by thus doing, he did, not only run himself under the wrath of God, but has endangered the undoing of his Master and his Familie.
Wise. Sins go not alone, but follow one the other as do the links of a Chain; he that will be a drunkard, must have money either of his own, or of some other mans; either of his Fathers, Mothers, Masters, or at the high-way, or some way.
Atten. I fear that many an honest man is undone by such kind of servants.
Wise. I am of the same mind with you, but
Atten. I am afraid that there is much of this kind of pilfering among servants in these bad dayes of ours.
Wise. Now, while it is in my mind, I will tell you a story. When I was in prison, there came a woman to me that was under a great deal of trouble. So I asked her (she being a stranger to me) what she had to say to me. She said, she was afraid she should be damned. I asked her the cause of those fears. She told me that she had sometime since lived with a Shop-keeper at Wellingborough, and had robbed his box in the Shop several times of Money, to the value of more than now I will say; and pray, says she, tell me what I shall do. I told her, I would have her go to her Master, and make him satisfaction: She said, she was afraid; I asked her why? She said, she doubted he would hang her. I told her, that I would intercede for her life, and would make use of other friends too to do the like; But she told me, she durst not venture that. Well, said I, shall I send to your Master, while you abide out of sight, and make your peace with him, before he sees you; and with that, I asked her her Masters name. But all that she said in answer to this, was, Pray let it alone till I come to you again. So away she went, and neither told me her Masters Name, nor her own: This is about ten or twelve years since, and I never saw her again. I tell you this story for this cause; to confirm your fears, that such kind of servants too many there be; and that God makes them sometimes like old Tod, of whom mention was made before, (through the terrors that he layes upon them) to betray themselves.
I could tell you of another, that came to me with a like relation concerning her self, and the robbing of her Mistress; but at this time let this suffice.
Atten. But what was that other Villain addicted to, I mean, young Badmans third companion?
Wise. Uncleanness.
Atten. Right, it was Uncleanness. Uncleanness is also a filthy sin.
Wise. It is so; and yet it is one of the most reigning sins in our day.
Atten. So they say, and that too among those that one would think had more wit, even among the great ones.
Wise. The more is the pity: for usually Examples that
are set by them that are great and chief,
Atten. But pray let us return again to Mr. Badman and his companions. You say one of them was very vile in the commission of Uncleanness.
Wise. Yes, so I say; not but that he was a Drunkard and also Thievish, but he was most arch in this sin of Uncleanness: This Roguery was his Master-piece, for he was a Ringleader to them all in the beastly sin of Whoredom. He was also best acquainted with such houses where they were, and so could readily lead the rest of his Gang unto them. The Strumpets also, because they knew this young Villain, would at first discover themselves in all their whorish pranks to those that he brought with him.
Atten. That is a deadly thing: I mean, it is a deadly thing to young men, when such beastly queans, shall, with words and carriages that are openly tempting, discover themselves unto them; It is hard for such to escape their Snare.
Wise. That is true, therefore the Wise mans counsel is
the best: Come not near the door of her house;
Atten. This sin of Uncleanness
Wise. You have said the truth, and I will adde, that
God, to hold men back from so filthy a sin, has set such a stamp
of his Indignation upon it, and commanded such evil effects to
follow it, that were not they that use it bereft of all Fear of
God, and love to their own health, they could not but stop and be
afraid to commit it. For, besides the eternal Damnation
that doth attend such in the next world, (for these have no
Inheritance in the Kingdom of Christ and of God,
Atten. Pray skew me some of them, that as occasion offereth it self, I may shew them to others for their good.
Wise. So I will. 1.
Atten. Paul says also, that he that sins this sin, sins against his own Body. But what of that? he that will run the hazard of eternal Damnation of his Soul, but he will commit this sin, will for it run the hazard of destroying his Body. If young Badman feared not the Damnation of his Soul, do you think that the consideration of impairing of his Body, would have deterred him therefrom?
Wise. You say true. But yet, methinks, there are still such bad effects follow, often, upon the commission of it, that if men would consider them, it would put, at least, a stop to their career therein.
Atten. What other evil effects attend this sin?
Wise. Outward shame and disgrace, and that in these
particulars:
First, There often follows this foul sin, the Foul Disease, now called by us the Pox. A disease so nauseous and stinking, so infectious to the whole body (and so intailed to this sin) that hardly are any common with unclean Women, but they have more or less a touch of it to their shame.
Atten. That is a foul disease indeed: I knew a man once that rotted away with it; and another that had his Nose eaten off, and his Mouth almost quite sewed up thereby.
Wise. It is a Disease, that where it is, it commonly
declares, that the cause thereof is Uncleanness. It
declares to all that behold such a man, that he is an odious, a
beastly, unclean person. This is that strange punishment
that Job speaks of, that is appointed to seize on these workers
of Iniquity.
Atten. Then it seems you think that the strange punishment that Job there speaks of, should be the foul disease.
Wise. I have thought so indeed, and that for this reason: We see that this Disease is entailed as I may say, to this most beastly sin, nor is there any disease so entailed to any other sin, as this to this. That this is the sin to which the strange Punishment is entailed, you will easily perceive when you read the Text. I made a covenant with mine eyes, said Job, why should I think upon a Maid? For what portion is there (for that sin) from above, and what Inheritance of the Almighty from on high? And then he answers himself; Is not destruction to the wicked, and a strange punishment to the workers of iniquity? This strange Punishment is the Pox.
Also I think that this foul Disease is that which Solomon
intends, when he saith, (speaking of this unclean and beastly
creature) A wound and dishonour shall he get, and his reproach
shall not be turned away.
Atten. What other things follow upon the commission of this beastly sin?
Wise. Why, often-times it is attended with Murder, with the murder of the Babe begotten on the defiled bed. How common it is for the Bastard-getter and Bastard-bearer, to consent together to murder their Children, will be better known at the day of Judgement; yet something is manifest now.
I will tell you another story. An ancient man, one of mine acquaintance, a man of good credit in our Countrey, had a Mother that was a Midwife: who was mostly imployed in laying great persons. To this womans house, upon a time, comes a brave young Gallant on horseback, to fetch her to lay a young Lady. So she addresses herself to go with him; wherefore, he takes her up behind him, and away they ride in the night. Now they had not rid far, but the Gentleman litt off his horse, and taking the old Midwife in his arms from the horse, turned round with her several times, and then set her up again; then he got up, and away they went till they came at a stately house, into which he had her, and so into a Chamber where the young Lady was in her pains: He then bid the Midwife do her Office, and she demanded help, but he drew out his Sword and told her, if she did not make speed to do her Office without, she must look for nothing but death. Well, to be short, this old Midwife laid the young Lady, and a fine sweet Babe she had; Now there was made in a Room hard by, a very great Fire: so the Gentleman took up the Babe, went and drew the coals from the stock, cast the Child in, and covered it up, and there was an end of that. So when the Midwife had done her work, he paid her well for her pains, but shut her up in a dark room all day, and when night came, took her up behind him again, and carried her away, till she came almost at home; then he turned her round, and round, as he did before, and had her to her house, set her down, bid her Farewell, and away he went: And she could never tell who it was.
This Story the Midwifes son, who was a Minister, told me; and also protested that his mother told it him for a truth.
Atten. Murder doth often follow indeed, as that which is the fruit of this sin: but sometimes God brings even these Adulterers, and Adulteresses to shameful ends. I heard of one, (I think, a Doctor of Physick) and his Whore, who had had three or four Bastards betwixt them, and had murdered them all, but at last themselves were hanged for it, in or near to Colchester. It came out after this manner: The Whore was so afflicted in her conscience abort it, that she could not be quiet untill she had made it known: Thus God many times makes the actors of wickedness their own accusers, and brings them by their own tongues to condigne punishment for their own sins.
Wise. There has been many such instances, but we will let that pass. I was once in the presence of a Woman, a married woman, that lay sick of the sickness whereof she died; and being smitten in her conscience for the sin of Uncleanness, which she had often committed with other men, I heard her (as she lay upon her Bed) cry out thus: I am a Whore, and all my Children are Bastards: And I must go to Hell for my sin; and look, there stands the Devil at my beds feet to receive my Soul when I die.
Atten. These are sad storyes, tell no more of them now, but if you please shew me yet some other of the evil effects of this beastly sin.
Wise. This sin is such a snare to the Soul, that unless a miracle of Grace prevents, it unavoidably perishes in the enchanting and bewitching pleasures of it. This is manifest by these, and such like Texts.
The Adulteress will hunt for the precious life. Whoso
committeth adultery with a woman, lacketh understanding, and he
that doth it destroys his own soul.
Atten. These are dreadful sayings, and do shew the dreadful state of those that are guilty of this sin.
Wise. Verily so they doe. But yet that which makes
the whole more dreadful, is, That men are given up to this sin,
because they are abhorred of God, and because abhorred, therefore
they shall fall into the commission of it; and shall live
there. The mouth (that is, the flattering Lips) of a
strange woman is a deep pit, the abhorred of the Lord shall fall
therein.
Atten. Put all together, and it is a dreadful thing to live and die in this transgression.
Wise. True. But suppose, that instead of all these Judgments, this sin had attending of it all the felicities of this life, and no bitterness, shame, or disgrace mixed with it, yet one hour in Hell will spoil all. O! this Hell, Hell-fire, Damnation in Hell, it is such an inconceivable punishment, that were it but throughly believed, it would nip this sin, with others, in the head. But here is the mischief, those that give up themselves to these things, do so harden themselves in Unbelief and Atheism about the things, the punishments that God hath threatned to inflict upon the committers of them, that at last they arrive to, almost, an absolute and firm belief that there is no Judgment to come hereafter: Else they would not, they could not, no not attempt to commit this sin, by such abominable language as some do.
I heard of one that should say to his Miss, when he tempted
her to the committing of this sin, If thou wilt venture thy Body,
I will venture my Soul.
Atten. ’Twas the most horrible thing that ever I heard in my life. But how far off are these men from that Spirit and Grace that dwelt in Joseph!
Wise. Right; when Joseph’s Mistress tempted him,
yea tempted him daily;
And a little to comment upon this of Joseph.
1. Here is a Miss, a great Miss, the Wife of the Captain of the Guard, some beautiful Dame, I’le warrant you.
2. Here is a Miss won, and in her whorish Affections come over to Joseph, without his speaking of a word.
3. Here is her unclean Desire made known; Come lie with me, said she.
4. Here was a fit opportunity. There was none of the men of the house there within.
5. Joseph was a young man, full of strength, and therefore the more in danger to be taken.
6. This was to him, a Temptation, from her, that lasted days.
7. And yet Joseph refused, 1. Her daily Temptation; 2. Her daily Solicitation: 3. Her daily Provocation, heartily, violently and constantly. For when she caught him by the Garment, saying, Lie with me, he left his Garment in her hand, and gat him out. Ay, and although contempt, treachery, slander, accusation, imprisonment, and danger of death followed, (for an Whore careth not what mischief she does, when she cannot have her end) yet Joseph will not defile himself, sin against God, and hazard his own eternal salvation.
Atten. Blessed Joseph! I would thou hadst more fellows!
Wise. Mr. Badman has more fellows than Joseph, else
there would not be so many Whores as there are: For though I
doubt not but that that Sex is bad enough this way, yet I verify
believe that many of them are made Whores at first by the
flatteries of Badmans fellows. Alas! there is many a woman
plunged into this sin at first even by promises of Marriage.
I will, before I leave this, tell you here two notable storyes; and I wish Mr. Badmans companions may hear of them. They are found in Clarks Looking-glass for Sinners; and are these.
Mr. Cleaver (says Mr. Clark) reports of one whom he knew, that
had committed the act of Uncleanness, whereupon he fell into such
horror of Conscience that he hanged himself; leaving it thus
written in a paper. Indeed, (saith he) I acknowledge it to be
utterly unlawful for a man to kill himself, but I am bound to act
the Magistrates part, because the punishment of this sin is
death.
Clark doth also in the same page make mention of two more, who as they were committing Adultery in London, were immediately struck dead with fire from Heaven, in the very Act. Their bodyes were so found, half burnt up, and sending out a most loathsom savour.
Atten. These are notable storyes indeed.
Wise. So they are, and I suppose they are as true as notable.
Atten. Well, but I wonder, if young Badmans Master knew him to be such a Wretch, that he would suffer him in his house.
Wise. They liked one another even as
The good mans wayes, Mr. Badman could not abide, nor could the good man abide the bad wayes of his base Apprentice. Yet would his Master, if he could, have kept him, and also have learnt him his trade.
Atten. If he could! why he might, if he would, might he not?
Wise. Alas, Badman ran away
Atten. He ran away you say, but whither did he run?
Wise. Why, to one of his own trade,
Atten. Then, sure, he had his hearts desire, when he was with one so like himself.
Wise. Yes. So he had, but God gave it him in his anger.
Atten. How do you mean?
Wise. I mean as before, that for a wicked man to be by
the Providence of God, turned out of a good mans doors, into a
wicked mans house to dwell, is a sign of the Anger of God.
Atten. You have said the truth, for God by such a Judgment as this, in effect says so indeed; for he takes them out of the hand of the just, and binds them up in the hand of the wicked, and whither they then shall be carried, a man may easily imagin.
Wise. It is one of the saddest tokens of Gods anger that
happens to such kind of persons: And that for several reasons.
1. Such an one, by this Judgment, is put out out of the
way, and from under the means which ordinarily are made use of to
do good to the soul. For a Family where Godliness is
professed, and practised, is Gods Ordinance, the place which he
has appointed to teach young ones the way and fear of God.
2. In Bad Families, they have continually fresh Examples, and also incitements to evil, and fresh encouragements to it too. Yea moreover, in such places evil is commended, praised, well-spoken of, and they that do it, are applauded; and this, to be sure, is a drowning Judgement.
3. Such places are the very haunts and Walks of the
infernal Spirits, who are continually poysoning the Cogitations
and Minds of one or other in such Families, that they may be able
to poyson others. Therefore observe it, usually in wicked
Families, some one, or two, are more arch for wickedness then are
any other that are there. Now such are Satans
Conduit-pipes; for by them he conveighs of the spawn of Hell,
through their being crafty in wickedness, into the Ears and Souls
of their Companions. Yea, and when they have once conceived
wickedness, they travel with it, as doth a woman with Child, till
they have brought it forth; Behold, he travelleth with iniquity,
and hath conceived mischief, and brought forth falshood.
Atten. How
Wise. It doth concern them indeed; and it doth also
concern them
Atten. True, for one Sinner destroyeth much good, and a poor man is better than a Lier. But many times a man cannot help it; for such as at the beginning promise very fair, are by a little time proved to be very Rogues, like young Badman.
Wise. That is true also, but when a man has done the best he can to help it, he may with the more confidence expect the Blessing of God to follow, or he shall have the more peace, if things go contrary to his desire.
Atten. Well, but did Mr. Badman and his Master agree so well? I mean his last Master, since they were Birds of a Feather, I mean, since they were so well met for wickedness.
Wise. This second Master, was, as before I told you, bad
enough, but yet he would often fall out
Atten. What! for all he was so bad himself! This is like the Proverb, The Devil corrects Vice.
Wise. I will assure you, ’tis as I say. For
you must know, that Badmans wayes suited not with his Masters
gains. Could he have done as the Damsel that we read of
Had (as I said before) young Badmans wickedness, had only a tendency to his Masters advantage; as could he have sworn, lied, cousened, cheated, and defrauded customers for his Master, (and indeed sometimes he did so) but had that been all that he had done, he had not had, no not a wry word from his Master: But this was not always Mr. Badmans way.
Atten. That was well brought in, even the Maid that we read of in the Acts, and the distinction was as clear betwixt the wickedness, and wickedness of servants.
Wise. Alas! men that are wicked themselves, yet greatly
hate it in others, not simply because it is wickedness, but
because it opposeth their interest. Do you think that that
Maids master would have been troubled at the loss of her, if he
had not lost, with her, his gain: No, I’le warrant you; she
might have gone to the Devil for him: But when her master saw
that the hope of his gain was gone, then, then he fell to
persecuting Paul.
Atten. Alas poor Badman! Then it seems thou couldest not at all times please thy like.
Wise. No, he could not, and the reason I have told you.
Atten. But do not bad Masters condemn themselves in
condemning the badness of their servants.
Wise. Yes;
Atten. But why did not young Badman run away from this Master, as he ran away from the other?
Wise. He did not. And if I be not mistaken, the
reason
Atten. There is a great deal in the Manner of reproof, wicked men both can, and cannot abide to hear their transgressions spoken against.
Wise. There is a great deal of difference indeed.
This last Master of Mr. Badmans, would tell Mr. Badman of his
sins in Mr. Badmans own dialect; he would swear, and curse, and
damn, when he told him of his sins, and this he could bear
better,
Atten. This was hellish living.
Wise. ’Twas hellish living indeed: And a man might
say, that with this Master, young Badman compleated himself
Atten. Well, but it seems he did live to come out of his
time,
Wise. Why, he went home to his Father, and he like a loving and tender-hearted Father received him into his house.
Atten. And how did he carry it there?
Wise. Why, the reason why he went home,
Yet even then he would have his times, and companions, and the fill of his lusts with them, but he used to blind all with this, he was glad to see his old acquaintance, and they as glad to see him, and he could not in civility but accomodate them with a bottle or two of Wine, or a dozen or two of Drink.
Atten. And did the old man give him money to set up with?
Wise. Yes, above two hundred pounds.
Atten. Therein, I think, the old man was out. Had
I been his Father, I would have held him a little at staves-end,
till I had had far better proof of his manners to be good; (for I
perceive that his Father did know what a naughty boy he had been,
both by what he used to do at home, and because he changed a good
Master for a bad, &c.) He should not therefore have
given him money so soon. What if he had pinched a little,
and gone to Journey-work for a time, that he might have known
what a penny was, by his earning of it? Then, in all
probability, he had known better how to have spent it: Yea, and
by that time perhaps, have better considered with himself, how to
have lived in the world. Ay, and who knows but he might
have come to himself with the Prodigal, and have asked God and
his Father forgiveness for the villanies that he had committed
against them.
Wise. If his Father could also have blessed this manner
of dealing to him, and have made it effectual for the ends that
you have propounded; then I should have thought as you. But
alas, alas, you talk as if you never knew, or had at this present
forgot what the bowels and compassions of a Father are. Why
did you not serve your own son so? But ’tis evident
enough, that we are better at giving good counsel to others, than
we are at taking good counsel our selves.
Atten. That’s true, but it doth not follow, that
if the Father had done as I said, the son would have done as you
suppose. But if he had done as you have supposed, what had
he done worse than what he hath done already?
Wise. He had done bad enough, that’s true. But suppose his Father had given him no Money, and suppose that young Badman had taken a pett thereat, and in an anger had gone beyond Sea, and his Father had neither seen him, nor heard of him more. Or suppose that of a mad and headstrong stomach he had gone to the High-way for money, and so had brought himself to the Gallows, and his Father and Family to great contempt, or if by so doing he had not brought himself to that end, yet he had added to all his wickedness, such and such evils besides: And what comfort could his Father have had in this?
Besides, when his Father had done for him what he could, with desire to make him an honest man, he would then, whether his son had proved honest or no, have laid down his head with far more peace, than if he had taken your Counsel.
Atten. Nay I think I should not a been forward to have given advice in the cause; but truly you have given me such an account of his vilianies, that the hearing thereof has made me angry with him.
Wise. In an angry mood we may soon out-shoot our selves, but poor wretch, as he is, he is gone to his place. But, as I said, when a good Father hath done what he can for a bad Child, and that Child shall prove never the better, he will lie down with far more peace, than if through severity, he had driven him to inconveniencies.
I remember that I have heard of a good woman, that had (as
this old man) a bad and ungodly
I tell you, that if Parents carry it lovingly towards their Children, mixing their Mercies with loving Rebukes and their loving Rebukes with Fatherly and Motherly Compassions, they are more likely to save their Children, than by being churlish and severe toward them: but if they do not save them, if their mercy doth them no good, yet it will greatly ease them at the day of death, to consider; I have done by love as much as I could, to save and deliver my child from Hell.
Atten. Well I yield. But pray let us return again to Mr. Badman: You say, that his Father gave him a piece of money that he might set up for himself.
Wise. Yes, his Father did give him a piece of money, and
he did set up,
Atten. But how could he so quickly run out, for I perceive ’twas in little time, by what you say?
Wise. ’Twas in little time indeed, I think he was
not above two years and a half in doing of it: but the reason
Besides, he had now an addition of
But all the while they studied his temper;
Atten. Then was the saying of the wise man fulfilled, He
that keepeth company with harlots, and a companion of fools,
shall be destroyed.
Wise. Ay, and that too, A companion of riotous persons
shameth his father;
Atten. But now, methinks, when he was brought thus low, he should have considered the hand of God that was gone out against him, and should have smote upon the breast, and have returned.
Wise. Consideration, good consideration was far from
him, he was as stout and proud now, as ever in all his life, and
was as high too in the pursuit of his sin, as when he was in the
midst of his fulness; only he went now
Atten. Well, but what did he do when all was almost gone?
Wise. Two things were now his play.
Atten. This was double wickedness, ’twas a sin to say it, and another to swear it.
Wise. That’s true, but what evil is that that he will not doe, that is left of God, as I believe Mr. Badman was?
Atten. And what was the other thing?
Wise. Why, that which I hinted before, he was for
looking out for a rich Wife:
The thing was this: A Wife he wanted, or rather Money; for as
for a woman, he could have Whores enow at his whistle. But,
as I said, he wanted Money, and that must be got by a Wife, or no
way; nor could he so easily get a Wife neither, except he became
an Artist at the way of dissembling; nor would dissembling do
among that people that could dissemble as well as he. But
there dwelt a Maid not far from him, that was both godly,
Thus was the snare laid for this poor honest Maid, and she was quickly catched in his pit.
Atten. Why, did he take this counsel?
Wise. Did he! yes, and after a while, went as boldly to
her,
So he appointed his day, and went to her, as that he might
easily do, for she had neither father nor mother to oppose.
Well, when he was come, and had given her a civil Complement,
Atten. But had the maid no friend to looke after her?
Wise. Her Father and Mother were dead, and that he knew
well enough, and so she was the more easily overcome by his
naughty lying tongue. But if she had never so many friends,
she might have been beguiled by him. It is too much the
custom of young people now, to think themselves wise enough to
make their own Choyce, and that they need not ask counsel of
those that are older and also wiser then they:
Atten. This was wonderfull deceitfull doings, a man shall seldom hear of the like.
Wise. By this his doing, he shewed how little he feared
God,
Atten. Certainly some wonderfull Judgment of God must attend and overtake such wicked men as these.
Wise. You may be sure that they shall have Judgment to
the full, for all these things, when the day of Judgment is
come. But as for Judgment upon them in this life, it doth
not alwayes come, no not upon those that are worthy
thereof. They that tempt God are delivered, and they that
work wickedness are set up:
Atten. Can you give me no examples of Gods wrath upon men that have acted this tragical wicked deed Mr. Badman.
Wise. Yes;
I knew one that dwelt not far off from our Town, that got him a wife as Mr. Badman got his; but he did not enjoy her long: for one night as he was riding home (from his companions, where he had been at a neighbouring Town) his horse threw him to the ground, where he was found dead at break of day; frightfully and lamentably mangled with his fall, and besmeared with his own blood.
Atten. Well, but pray return again to Mr. Badman, how did he carry it to his wife, after he was married to her?
Wise. Nay, let us take things along as we go. He
had not been married but a little while, but his Creditors came
upon him
Atten. This beginning was bad; but what shall I say? ’twas like Mr. Badman himself. Poor woman, this was but a bad beginning for her, I fear it filled her with trouble enough, as I think such a beginning would have done, one, perhaps much stronger than she.
Wise. Trouble, ay, you may be sure of it, but now
’twas too late to repent,
Atten. This beginning was bad, and yet I fear it was but the beginning of bad.
Wise. You may he sure, that it was but the beginning of
badness, for other evils came on apace; as for instance: it was
but a little while after he was married,
Now therefore he had pulled off his Vizzard, and began to shew himself in his old shape, a base, wicked, debauched fellow, (and now the poor woman saw that she was betrayed indeed;) now also his old Companions begin to flock about him, and to haunt his house and Shop as formerly: And who with them but Mr. Badman? and who with him again but they?
Now those good people that used to company with his Wife,
began to be ama[t]ed and discouraged;
Now, when he came home in this case, if his wife did but speak
a word to him, about where he had been, and why he had so abused
himself, though her words were spoken in never so much meekness
and love, then she was Whore,
Thus this good woman was made by Badman her Husband, to possess nothing but disappointments as to all that he had promised her, or that she hoped to have at his hands.
But that that added pressing weight to all her sorrow, was,
that, as he had cast away all Religion himself, so he attempted,
if possible, to make her do so too.
Now she scarce durst go to an honest Neighbours house, or have
a good Book in her hand; specially when he had his companions in
his house, or had got a little drink in his head. He would
also, when he perceived that she was dejected, speak tauntingly,
If she did ask him (as sometimes she would) to let her go out
to a Sermon, he would in a currish manner reply, Keep at home,
keep at home, and look to your business, we cannot live by
hearing of Sermons.
This was the life that Mr. Badmans good wife lived, within few months after he had married her.
Atten. This was a disappointment indeed.
Wise. A disappointment indeed, as ever, I think, poor
woman had. One would think that the Knave might a little
let her have had her will, since it was nothing but to be honest,
and since she brought him so sweet, so lumping a Portion, for she
brought hundreds into his house: I say, one would think he should
have let her had her own will a little, since she desired it only
in the Service and Worship of God: but could she win him to grant
her that? no, not a bit if it would have saved her life.
True, sometimes she would steal out when he was from home, on a
Journey, or among his drunken companions, but with all privacy
imaginable;
Atten. This carriage of his to her, was enough to break her heart.
Wise. It was enough to do it indeed, yea it did
effectually do it. It killed her in time, yea it was all
the time a killing of her. She would often-times when she
sate by her self, thus mournfully bewail her condition:
This she said, not of contempt of his Person, but of his Conditions, and because she saw that by his hypocritical tongue, he had brought her not only almost to beggery, but robbed her of the Word of God.
Atten. It is a deadly thing, I see, to be unequally yoaked with Unbelievers. If this woman had had a good Husband, how happily might they have lived together! Such an one would have prayed for her, taught her, and also would have encourages her in the Faith, and ways of God: But now, poor creature, instead of this, there is nothing but the quite contrary.
Wise. It is a deadly thing indeed, and therefore, by the
Word of God his people are forbid to be joyned in marriage with
them.
Atten. Alas! he deluded her with his tongue, and feigned reformation.
Wise. Well, well; she should have gone more warily to
work:
As to his Person, there she was fittest to judge, because she
was to be the person pleased, but as to his Godliness, there the
Word was the fittest Judge, and they that could best understand
it, because God was therein to be pleased. I wish
Atten. Well, things are past with this poor woman, and
cannot be called back, let others
Wise. That is the thing that I say, let them take heed, lest for their unadvisedness the smart, as this poor woman has done. And ah! methinks, that they that yet are single persons, and that are tempted to marry to such as Mr. Badman; would, to inform, and warn themselves in this matter, before they intangle themselves, but goe to some that already are in the snare, and ask them how it is with them, as to the suitable, or unsuitableness of their marriage, and desire their advice. Surely they would ring such a peal in their ears about the unequality, unsuitableness, disadvantages, and disquietments, and sins that attend such marriages, that would make them beware as long as they live. But the bird in the air, knows not the notes of the bird in the snare, untill she comes thither herself: Besides, to make up such marriages, Satan, and carnal Reason, and Lust, or at least Inconsiderateness, has the chiefest hand; and where these things bear sway, designs, though never so destructive, will goe headlong on: and therefore I fear, that but little warning will be taken by young Girls, at Mr. Badmans wives affliction.
Atten. But are there no disswasive arguments to lay before such, to prevent their future misery.
Wise. Yes: There is the Law of God, that forbiddeth
marriage with unbelievers. These kind of marriages also are
condemned even by irrational creatures. 1. It is forbidden
by the Law of God both in the Old Testament and in the New.
1. In the Old. Thou shalt not make Marriages with them; Thy
daughter thou shalt not give unto his son, nor his daughter shalt
thou take unto thy son,
Here now is a prohibition,
But further. The dangers
And this is one reason why God hath forbidden this kind of
unequal marriages. For they, saith he, meaning the ungodly,
will turn away thy son from following me, that they may serve
other Gods, so will the anger of the Lord be kindled against you,
and destroy you suddenly.
Atten. But let’s return again to Mr. Badman; had he any Children by his wife?
Wise. Yes, seven.
Atten. I doubt they were but badly brought up.
Wise. One of them loved its Mother dearly, and would
constantly harken to her voice. Now that Child
Atten. What you say in this matter, is observable, and if I take not my mark amiss, it often happeneth after this manner where such unlawful Marriages are contracted.
Wise. It sometimes doth so, and the reason, with respect
to their Parents, is this: Where the one of the Parents is godly,
and the other ungodly and vile, (though they can agree in
begetting of Children, yet) they strive for their Children when
they are born.
Atten. Poor woman, she could not but have much perplexity.
Wise. Yea, and poor Children, that ever they were sent into the world as the fruit of the loyns, and under the government of such a father as Mr. Badman.
Atten. You say right, for such children, lye, almost under all manner of disadvantages: but we must say nothing, because this also is the sovereign Will of God.
Wise. We may not by any means object against God: yet we may talk of the advantages, and disadvantages that Children have by having for their Parents such as are either Godly, or the contrary.
Atten. You say right, we may so, and pray now, since we are about it, speak something in brief unto it, that is, unto this; What advantage those Children have above others, that have for their Parents such as indeed are Godly.
Wise. So I will, only I must first premise these two or
three things.
1. They have not the advantage of Election for their fathers sakes.
2. They are born, as others, the children of wrath, though they come of Godly Parents.
3. Grace comes not unto them as an Inheritance, because they have Godly Parents. These things premised I shall now proceed.
1. The children of Godly Parents are the children of many Prayers: they are prayed for before, and Prayed for after they are born, and the Prayer of a godly Father and godly Mother doth much.
2. They have the advantage of what restraint is possible, from what evils their Parents see them inclinable to, and that is a second mercy.
3. They have the advantage of Godly instruction, and of being told which be, and which be not the right ways of the Lord.
4. They have also those ways commended unto them, and spoken well of in their hearing, that are good.
5. Such are also, what may be, kept out of evil company, from evil Books, and from being taught the way of Swearing, Lying, and the like, as Sabbath-breaking, and mocking at good men, and good things, and this is a very great mercy.
6. They have also the benefit of a godly life set before them doctrinally by their Parents, and that doctrine backt with a godly and holy example: and all these are very great advantages.
Now all these advantages, the children of ungodly Parents
want;
Atten. Well, but before we leave Mr. Badmans wife and children, I have a mind, if you please, to enquire a little more after one thing, the which I am sure you can satisfie me in.
Wise. What is that?
Atten. You said a while ago, that this Mr. Badman would not suffer his wife to go out to hear such godly Ministers as she liked, but said if she did, she had as good never come home any more. Did he often carry it thus to her?
Wise. He did say so, he did often say so. This I told you then, and had also then told you more, but that other things put me out.
Atten. Well said, pray therefore now go on.
Wise. So I will. Upon a time, she was on a Lords
day for going to hear a Sermon, and Mr. Badman was unwilling
At this, first,
Atten. But what should he mean by that?
Wise. You may easily guess what he meant: he meant, he would turn Informer, and so either weary out those that she loved, from meeting together to Worship God; or make them pay dearly for their so doing; the which if he did, he knew it would vex every vein of her tender heart.
Atten. But do you think Mr. Badman would have been so base?
Wise. Truly he had malice, and enmity enough in his
heart to do it, onely he was a Tradesman; also he knew that he
must live by his neighbours, and so he had that little wit in his
anger, that he refrained himself, and did it not. But, as I
said, he had malice and envy enough in his heart
1. He would be putting of others on to molest and abuse her friends.
2. He would be glad when he heard that any mischief befell them.
3. And would laugh at her, when he saw her troubled for them. And now I have told you Mr. Badmans way as to this.
Atten. But was he not afraid of the Judgments of God, that did fly about at that time?
Wise. He regarded not the Judgment nor Mercy of God, for had he at all done that, he could not have done as he did. But what Judgments do you mean?
Atten. Such Judgments, that if Mr Badman himself had taken but sober notice of, they might have made him a hung down his ears.
Wise. Why, have you heard of any such persons that the Judgments of God have overtaken.
Atten. Yes, and so, I believe, have you too, though you make so strange about it.
Wise. I have so indeed, to my astonishment and wonder.
Atten. Pray, therefore, if you please, tell me what it is, as to this, that you know; and then, perhaps, I may also say something to you of the same.
Wise.
In
1. Although he had his tongue naturally at will, now he was taken with a faultering in his speech, and could not for weeks together speak otherwise, than just like a man that was drunk.
2. Then he was taken with a drauling, or slabbering at his mouth, which slabber sometimes would hang at his mouth well nigh half way down to the ground.
3. Then he had such a weakness in the back sinews of his Neck, that oft times he could not look up before him, unless he clapped his hand hard upon his forehead, and held up his head that way, by strength of hand.
4. After this his speech went quite away, and he could speak no more than a Swine or a Bear. Therefore, like one of them, he would gruntle and make an ugly noyse, according as he was offended, or pleased, or would have any thing done, &c.
In this posture he continued for the space of half a year, or thereabouts, all the while otherwise well, and could go about his business, save once that he had a fall from the Bell as it hangs in our Steeple, which ’twas a wonder it did not kill him: But after that he also walked about, till God had made him a sufficient spectacle of his Judgment for his sin, and then on a sudden he was stricken and dyed miserably: and so there was an end of him and his doings.
I will tell you of another. About four miles from St. Neots, there was a Gentleman had a man, and he would needs be an Informer, and a lusty young man he was. Well, an Informer he was, and did much distress some people, and had perfected his Informations so effectually against some, that there was nothing further to do, but for the Constables to make distress on the people, that he might have the Money or Goods; and as I heard, he hastened them much to do it. Now while he was in the heat of his work, as he stood one day by the Fire-side, he had (it should seem) a mind to a Sop in the Pan, (for the Spit was then at the fire,) so he went to make him one; but behold, a Dog (so say his own Dog) took distaste at something, and bit his Master by the Leg; the which bite, notwithstanding all the means that was used to cure him, turned (as was said) to a Gangrene; however, that wound was his death, and that a dreadful one too: for my Relator said, that he lay in such a condition by this bite, (as the beginning) till his flesh rotted from off him before he went out of the world. But what need I instance in particular persons, when the Judgement of God against this kind of people was made manifest, I think I may say, if not in all, yet in most of the Counties in England where such poor Creatures were. But I would, if it had been the will of God, that neither I nor any body else, could tell you more of these Stories: True stories, that are neither Lye, nor Romance.
Atten. Well, I also heard of both these my self, and of more too, as remarkable in their kind as these, if I had any list to tell them: but let us leave those that are behind to others, or to the coming of Christ, who then will justifie or condemn them as the merit of their work shall require; or if they repented, and found mercy, I shall be glad when I know it, for I wish not a curse to the Soul of mine Enemy.
Wise. There can be no pleasure in the telling of such stories, though to hear of them may do us a pleasure: They may put us in mind that there is a God that judgeth in the earth, and that doth not alwayes forget nor deferre to hear the Crye of the destitute; They also carry along with them both Caution and Counsel to those that are the survivors of such. Let us tremble at the Judgements of God, and be afraid of sinning against him, and it shall be our protection. It shall go well with them that fear God, that fear before him.
Atten. Well Sir, as you have intimated, so I think we have in this place spoken enough about these kind of men; if you please, let us return again to Mr. Badman himself, if you have any more to say of him.
Wise. More! we have yet scarce throughly begun with Any
thing that we have said. All the particulars are in
themselves so full of badness, that we have rather only looked in
them, than indeed said any thing to them: but we will pass them,
and proceed. You have heard of the sins of his Youth, of
his Apprentiship, and how he set up, and married, and what a life
he hath led his wife; and now I will tell you some more
Atten. Nor perhaps so artificially neither. For as none can teach Goodness like to God himself, so concerning Sin and Knavery, none can teach a man it like the Devil, to whom, as I perceive, Mr. Badman went to School from his Childhood to the end of his life. But pray Sir, make a beginning.
Wise. Well so I will. You may remember that I told
you what a condition he was in for Money before he did marry, and
how he got a rich Wife, with whose Money he paid his debts: Now
when he had paid his debts, he having some Moneys left, he sets
up again
Again, when he did light among those that were bad, then he
would be as they, but yet more close and cautiously, except he
were sure of his company: Then he would carry it openly, be as
they; say, Damn’em and Sink’em, as they. If
they railed on Good men, so could he;
Atten. Think! why, I think he was an Atheist: For no man but an Atheist can do this. I say, it cannot be, but that the man that is such as this Mr. Badman, must be a rank and stinking Atheist; for he that believes that there is either God or Devil, Heaven or Hell, or Death, and Judgment after, cannot doe as Mr. Badman did; I mean, if he could do these things without reluctancy and check of Conscience; yea, if he had not sorrow and remorse for such abominable sins as these.
Wise. Nay, he was so far off from reluctancies and
remorse of Conscience for these things, that he counted them the
excellency of his Attainments, the quintessence of his Wit, his
rare and singular vertues, such as but few besides himself could
be the Masters of. Therefore, as for those that made boggle
and stop at things, and that could not in Conscience, and for
fear of Death and Judgement, do such things as he; he would call
them Fools and Noddies, and charge them for being frighted with
the talk of unseen Bugbears; and would encourage them, if they
would be men indeed, to labour after the attainment of this his
excellent art. He would often-times please himself
Atten. Did I call him before an Atheist? I may
call him now a Devil, or a man possessed with one, if not with
many. I think that there cannot be found in every corner
such an one as this. True, it is said of King Ahaz, that be
sinned more and more; and of Ahab, that he sold himself to work
wickedness; and of the men of Sodom, that they were sinners
exceedingly before the Lord.
Wise. An Atheist he was no doubt, if there be such a
thing as an Atheist in the world, but for all his brags of
perfection and security in his wickedness, I believe that at
times God did let down fire from Heaven into his
Conscience. True, I believe he would quickly put it out
again, and grow more desperate and wicked afterward, but this
also turned to his destruction, as afterward you may hear.
But I am not of your mind, to think that there are but few
such in the world; except you mean as to the Degree of wickedness
unto which he had attained. For otherwise, no doubt,
Atten. You are in the right, for I perceive that some men, though they desire it, cannot be so arch in the practice thereof as others, but are (as I suppose they call them) fools and dunces to the rest, their heads and capacities will not serve them to act and do so wickedly. But Mr. Badman wanted not a wicked head to contrive, as well as a wicked heart to do his wickedness.
Wise. True, but yet I say, such men shall at the day of
Judgment, be judged, not only for what they are, but also for
what they would be. For if the thought of foolishness is
sin,
Atten. But this height of wickedness in Mr. Badman, will not yet out of my mind. This hard, desperate, or what shall I call it, diabolicall frame of heart, was in him a foundation, a ground-work, to all acts and deeds that were evil.
Wise. The heart, and the desperate wickedness of it, is
the foundation and groundwork of all. Atheism, professed
and practicall, spring both out of the heart, yea and all manner
of evils besides.
Atten. Now I see the reason why Mr. Badman was so base, as to get a Wife by dissimulation, and to abuse her so like a Villain when he had got her, it was because he was before by a wicked heart prepared to act wickedness.
Wise. You may be sure of it; for from within, out of the
heart of man proccedeth evil thoughts, Adulteries, Fornications,
Murders, Thefts, Coveteousness, Wickedness, Deceit,
Lasciviousness, an evil Eye, Blasphemy, Pride, Foolishness.
All these things come from within, and defile a man.
Atten. Purse! Why he could not but have Purse to do almost what he would, having married a wife with so much money.
Wise. Hold you there; some of Mr. Badmans sins were costly, as his drinking, and whoring, and keeping other bad company; though he was a man that had ways too many to get money, as well as ways too many to spend it.
Atten. Had he then such a good Trade, for all he was such a bad man? or was his Calling so gainfull to him, as alwayes to keep his Purses belly full, though he was himself a great spender?
Wise. No: It was not his Trade that did it, though he had a pretty trade too. He had another way to get Money, and that by hatfulls and pocketfulls at a time.
Atten. Why I trow he was no Highway man, was he?
Wise. I will be sparing in my speech as to that, though some have muttered as if he could ride out now and then, about no body but himself knew what, over night, and come home all dirty and weary next morning. But that is not the thing I aim at.
Atten. Pray let me know it, if you think it convenient that I should.
Wise. I will tell you: It was this, he had an art to
Break,
Atten. But what do you mean by Mr. Badmans Breaking? you speak mystically, do you not?
Wise. No, no, I speak plainly. Or, if you will
have it in plainer language, ’tis this: When Mr. Badman had
swaggered and whored away most of his wifes portion, he began to
feel that he could not much longer stand upon his legs in this
course of life, and keep up his Trade and Repute (such as he had)
in the world; but by the new Engine of Breaking. Wherefore,
upon a time, he gives a great, and sudden
Atten. And did he do thus indeed?
Wise, Yes, once, and again. I think he brake twice or thrice.
Atten. And did he do it before he had need to do it?
Wise. Need! What do you mean by need? there is no
need at any time for a man to play the knave.
Atten. Why this was a meer Cheat.
Wise. It was a cheat indeed. This way of breaking, it is else but a more neat way of Thieving, of picking of pockets, of breaking open of shops, and of taking from men what one has nothing to do with. But though it seem easie, it is hard to learn, no man that has conscience to God or man, can ever be his Crafts Master in this Hellish art.
Atten. Oh! Sirs! what a wicked man was this?
Wise. A wicked man indeed. By this art he could tell how to make men send their goods to his shop, and then be glad to take a penny for that for which he had promised before it came thither, to give them a Groat: I say, he could make them glad to take a Crown for a pounds worth, and a thousand for that for which he had promised before to give them four thousand pounds.
Atten. This argueth that Mr. Badman had but little conscience.
Wise. This argued that Mr. Badman had No Conscience at all; for Conscience, the least spark of a good Conscience cannot endure this.
Atten. Before we go any further in Mr. Badmans matters,
let me desire you, if you please, to give me an answer to these
two questions.
1. What do you find in the Word of God against such a
practice, as this of Mr. Badmans is?
2. What would you have a man do that is in his Creditors debt, and can neither pay him what be owes him, nor go on in a trade any longer?
Wise. I will answer you as well as I can. And first to the first of your questions. To wit, What I find in the Word of God against such a practice, as this of Mr. Badmans is.
Answ. The Word of God doth forbid this wickedness; and
to make it the more odious in our eyes, it joyns it with Theft
and Robbery: Thou shalt not, says God, defraud thy neighbour, nor
rob him.
And this, the Apostle testifies again, where he saith;
I might add, that this sin of wronging, of going beyond, and
defrauding of my Neighbour, it is like that first prank that the
Devil plaid with our first Parents,
That man therefore that doth thus deceive and beguile his neighbour, imitateth the Devil; he taketh his examples from him, and not from God, the Word, or good men: and this did Mr. Badman.
And now to your second question: To wit, What I would have a
man do, that is in his Creditors debt, and that can neither pay
him, nor go on in a trade any longer?
Answ. First of all. If this be his case, and he
knows it, let him not run one penny further in his Creditors
debt. For that cannot be done with good conscience.
He that knowes he cannot pay, and yet will run into debt; does
knowingly wrong and defraud his neighbour, and falls under that
sentence of the Word of God, The wicked borroweth and payeth not
again. Yea worse, he borrows though at the very same time
he knows that he cannot pay again. He doth also craftily
take away what is his Neighbours. That is therefore the
first thing that I would propound to such: Let him not run any
further into his Creditors debt.
Secondly, After this, let him consider,
If by searching, he findes, that this is come upon him through
remisness in his Calling, Extravagancies in his Family, or the
like; let him labour for a sence of his sin and wickedness,
But again, as this man should enquire into these things, so he
should also into this. How came I into this way of dealing
in which I have now miscarried? is it a way that my Parents
brought me up in, put me Apprentice to, or that by providence I
was first thrust into? or is it a way into which I have twisted
my self, as not being contented with my first lot, that by God
and my Parents I was cast into? This ought duly to be
considered.
But if by search,
I answer: His surest way is still to think, that this is the fruit of some sin, though possibly not sin in the management of his calling, yet of some other sin. God casteth away the substance of the wicked. Therefore let him still humble himself before his God, because his hand is upon him, and say, What sin is this, for which this hand of God is upon me? and let him be diligent to find it out, for some sin is the cause of this Judgment; for God doth not willingly afflict nor grieve the children of men. Either the heart is too much set upon the world, or Religion is too much neglected in thy Family, or some thing. There is a Snake in the grass, a Worm in the gourd; some sin in thy bosom, for the sake of which God doth thus deal with thee.
Thirdly, This thus done, let that man again consider thus with
himself: Perhaps God is now changing of my Condition and state in
the world; he has let me live in fashion, in fulness, and
abundance of worldly glory, and I did not to his glory improve,
as I should, that his good dispensation to me.
This is duty, and it may be priviledg to those that are under
this hand of God. And for thy encouragement to this hard
work, (for this is a hard work) consider of these four things.
1. This is right lying down under Gods hand, and the way
to be exalted in Gods time: when God would have Job embrace the
Dunghill, he embraces it, and says, The Lord giveth, and the Lord
hath taken away, blessed be the name of the Lord.
2. Consider, That there are blessings also that attend a low condition, more than all the world are aware of. A poor condition has preventing mercy attending of it. The poor, because they are poor, are not capable of sinning against God as the rich man does.
3. The Poor can more clearly see himself preserved by
the providence of God than the rich, for he trusteth in the
abundance of his riches.
4. It may be God has made thee poor, because he would
make thee rich. Hearken my beloved brethren, hath not God
chosen the poor of this world, rich in Faith, and heirs of a
Kingdom which God hath promised to them that love him?
I am perswaded, if men upon whom this hand of God is, would thus quietly lye down, and humble themselves under it, they would find more peace, yea, more blessing of God attending them in it, than the most of men are aware of. But this is an hard Chapter, and therefore I do not expect that many should either read it with pleasure, or desire to take my counsel.
Having thus spoken to the Broken man, with reference to his own self; I will now speak to him as he stands related to his Creditors.
In the next place therefore, let him fall upon the most
First, Let him timely make them acquainted with his condition, and also do to them these three things.
1. Let him heartily, and unfeignedly ask them forgiveness for the wrong that he has done them.
2. Let him proffer them all, and the whole all that ever he has in the world; let him hide nothing, let him strip himself to his raiment for them; let him not keep a Ring, a Spoon, or any thing from them.
3. If none of these two will satisfie them, let him proffer them his Body, to be at their dispose, to wit, either to abide imprisonment their pleasure, or to be at their service, till by labour and travel he hath made them such amends as they in reason think fit, (only reserving something for the succour of his poor and distressed Family out of his labour, which in Reason, and Conscience, and Nature, he is bound also to take care of:) Thus shall he make them what amends he is able, for the Wrong that he hath done them in wasting and spending of their Estates.
By thus doing, he submits himself to Gods rod, commits himself
to the dispose of his Providence; yea, by thus doing, he casteth
the lot of his present and future condition into the lap of his
Creditors, and leaves the whole dispose thereof to the Lord,
But he that doth otherwise, abides in his sin, refuses to be disposed of by the Providence of God, chuseth an high Estate, though not attained in Gods way; when Gods Will is, that he should descend into a low one: yea, he desperately saith in his heart and actions, I will be mine own chooser, and that in mine own way, whatever happens or follows thereupon.
Atten. You have said well, in my mind. But suppose
now, that Mr. Badman was here, could he not object as to what you
have said, saying, Go and teach your Brethren, that are
Professors, this lesson, for they, as I am, are guilty of
Breaking; yea I am apt to think, of that which you call my
Knavish way of breaking; to wit, of breaking before they have
need to break. But if not so, yet they are guilty of
neglect in their Calling,
Wise. What! Why I would say, I hope no Good man, no man of good conscience, no man that either feareth God, regardeth the credit of Religion, the peace of Gods people, or the salvation of his own soul, will do thus.
Professors, such perhaps there may be, and who, upon earth can
help it? Jades there be of all colours.
None of these shall be saved in this state, nor shall
profession deliver them from the censure of the Godly, when they
shall be manifest such to be. But their profession we
cannot help: How can we help it, if men should ascribe to
themselves the title of Holy ones, Godly ones, Zealous ones,
Self-denying ones, or any other such glorious title? and while
they thus call themselves, they should be the veryest Rogues for
all evil, sin, and villany imaginable, who could help it?
True, they are a scandal to Religion, a grief to the honest
hearted, an offence to the world, and a stumbling stone to the
weak, and these offences have come, do come, and will come, do
what all the world can; but wo be to them through whom they come;
For
A professor! and practice such villianies as these! such an
one is not worthy to bear that name any longer. We may say
to such as the Prophet spake to their like, to wit, to the
rebellious that were in the house of Israel. Goe ye, serve
every man his Idols:—If ye will not hearken to the Law and
Testament of God, to lead your lives thereafter: but pollute Gods
holy name no more with your Gifts, and with your Idols.
Goe professors, Goe; leave off profession, unless you will lead your lives according to your profession. Better never profess, than to make profession a stalking-horse to sin, Deceit, to the Devil, and Hell.
The ground and rules of Religion allow not any such thing:
Receive us, says the Apostle, we have wronged no man, we have
corrupted no man, we have defrauded no man.
Nor can men with all their Rhetorick, and Eloquent speaking
prove themselves fit for the Kingdom of Heaven, or men of good
conscience on earth.
A Professor, and defraud, away with him! a Professor should not owe any man any thing, but love. A professor should provide things, not of other mens, but of his own, of his own honest getting, and that not onely in the sight of God, but of all men; that he may adorn the Doctrine if God our Saviour in all things.
Atten. But
Wise. No:
If God would blow upon a man, who can help it? and he will do
so sometimes,
These things considered, and duely put in practice, if God
will blow upon a man, then let him be content, and with Job
embrace the dunghill; let him give unto all their dues, and not
fight against the Providence of God, (but humble himself rather
under his mighty hand,) which comes to strip him naked and bare:
for he that doth otherwise, fights against God; and declares that
he is a stranger to that of Paul; I know both how to be abased,
and I know how to abound; every where, in all things, I am
instructed both to be full, and to be hungry, both to abound, and
to suffer need.
Atten. But Mr. Badman would not, I believe, have put this difference ’twixt things feigned, and those that fall of necessity.
Wise. If he will not, God will, Conscience will; and that not thine own only, but the Consciences of all those that have seen the way, and that have known the truth of the condition of such an one.
Atten. Well: Let us at this time leave this matter, and return again to Mr. Badman.
Wise. With all my heart will I proceed to give you a relation of what is yet behind of his Life, in order to our discourse of his Death.
Atten. But pray do it with as much brevity as you can.
Wise. Why? are you a weary of my relating of things?
Atten. No. But it pleases me to hear a great deal in few words.
Wise. I profess not my self an artist that way, but yet as briefly as I can, I will pass through what of his Life is behind; and again I shall begin with his fraudulent dealing (as before I have shewed with his Creditors, so now) with his Customers, and those that he had otherwise to deal withall.
He dealt by deceitfull Weights and Measures.
Besides, he could use a thing called slight of hand, if he had to do with other mens weights and measures, and by that means make them whether he did buy or sell, yea though his Customer or Chapman looked on, turn to his own advantage.
Moreover, he had the art to misreckon men in their Accounts whether by weight, or measure, or money, and would often do it to his worldly advantage, and their loss: What say you to Mr. Badman now?
And if a question was made of his faithfull dealing, he had his servants ready, that to his purpose he had brought up, that would avouch and swear to his Book, or word: this was Mr. Badmans practice; What think you of Mr. Badman now?
Atten. Think! Why I can think no other but that he was a man left to himself, a naughty man; for these, as his other, were naughty things; if the tree, as indeed it may, ought to be judged, what it is by its fruits; then Mr. Badman must needs be a bad Tree. But pray, for my further satisfaction, shew me now by the Word of God, evil of this his practice: and first of his using false Weights and Measures.
Wise. The evil of that! why the evil of that appears to every eye: the Heathens, that live like Beasts and Bruits in many things, do abominate and abhorr such wickedness as this. Let a man but look upon these things as he goes by, and he shall see enough in them from the light of nature to make him loath so base a practice; although Mr. Badman loved it.
Atten. But shew me something out of the Word against it, will you?
Wise. I will willingly do it. And first we will
look into the Old Testament:
Now having shewed you the Law, I will also shew you how God
takes swerving therefrom. A false Ballance is not good; a
false Ballance is an abomination to the Lord.
Now, having commanded that men have a just Ballance, and testifying that a false one is an abomination to the Lord, he proceedeth also unto weight and measure.
Thou shalt not have in thy bag divers weights, a great and a
small;
Having thus in a word or two shewed you, that these things are
bad; I will next, for the conviction of those that use them, shew
you, where God saith they are to be found.
1. They are not to be found in the house of the good and
godly man, for he, as his God, abhorrs them; but they are to be
found in the house of evil doers,
2. These deceitful Weights and Measures are not to be
found in the house of the Mercifull, but in the house of the
Cruel; in the house of them that love to oppress.
3. The deceitful Weights and Measures are not to be
found in the house of such as relieve the belly, and that cover
the loyns of the poor, but of such as indeed would swallow them
up.
4. God abominates the thoughts of calling of those that
use false weights and measures, by any other term than, that they
be Impure ones
Thus you see how full and plain the Word of God is, against this sin, and them that use it. And therefore Mr. Badman, for that he used by these things thus to rook and cheat his neighbours, is rightly rejected from having his Name in, and among the catalogue of the godly.
Atten. But I am perswaded, that the using of these things, and the doing by them thus deceitfully, is not counted so great an evil by some.
Wise. Whether it be counted an evil or a vertue, by men,
it mattereth not; you see by the Scriptures, the Judgment of God
upon it. It was not counted an evil by Mr. Badman, nor is
it by any that still are treading in his steps. But, I say,
’tis no matter how men esteem of things, let us adhere to
the Judgment of God. And the rather, because when we our
selves have done weighing and measuring to others, then God will
weigh and measure both us and our actions. And when he doth
so, as he will do shortly, then wo be to him to whom, and of
whose actions it shall be thus said by him: Tekel, Thou art
weighed in the Ballances, and art found wanting.
Atten. But ’tis a wonder, that since Mr. Badmans common practice was to do thus, that some one or more did not find him out, and blame him for this his wickedness.
Wise. For the generality of people, he went away clever
with his Knavery. For what with his Ballance, his false
Ballance, and good weight, and what with his slight of hand to
boot, he beguiled, sometimes a little, and sometimes more, most
that he had to deal with: Besides, those that use this naughty
trade, are either such as blind men with a shew of Religion, or
by hectoring the buyer out by words. I must confess Mr.
Badman was not so arch at the first;
Atten. Then it seem he kept good Weights, and a bad Ballance; well that was better than that both should be bad.
Wise. Not at all. There lay the depth of his
deceit:
Atten. This is cunning indeed: but as you say, there must be also something done or said, to blind therewith, and this I perceive Mr. Badman had.
Wise. Yes. He had many ways to blind, but he was
never clever at it, by making a shew of Religion, (though he
cheated his wife therewith:) for he was, especially by those that
dwelt near him, too well known to do that, though he would bungle
at it as well as he could. But there are some that are arch
villains this way; they shall to view live a whole life
Religiously, and yet shall be guilty of these most horrible sins:
And yet Religion in it self is never the worse, nor yet the true
professors of it. But as Luther says, In the name of God
begins all mischief. For Hypocrites have no other way to
bring their evils to maturity, but by using and mixing the Name
of God and Religion therewith.
Some
Atten. But I am perswaded, that that which is gotten by men this way, doth them but little good.
Wise. I am of your mind for that, but this is not considered by those thus minded. For if they can get it, though they get, as we say, the Devil and all, by their getting, yet they are content, and count that their getting is much.
Little good! Why do you think they consider that?
No: no more than they consider what they shall doe in the
Judgment, at the day of God Almighty, for their wrong getting of
what they get, and that is just nothing at all.
But to give you a more direct answer. This kind of
getting, is so far off from doing them little good, that it doth
them no good at all; because thereby they lose their own souls;
What shall it profit a man if he shall gain the whole world, and
lose his own soul?
The time, as I said, that they do enjoy it, it shall doe them
no good at all; but long to be sure they must not have it.
For God will either take it away in their life time, or else in
the generation following, according to that of Job: He, the
wicked, may prepare it, but the just shall put it on, and the
innocent shall divide the silver.
Consider that also that is written in the Proverbs: A good man
leaveth an Inheritance to his childrens children, and the wealth
of the sinner is laid up for the just.
This, I say, is his getting; so that as David says, we may be bold to say too: I beheld the wicked in great prosperity, and presently I cursed his habitation: for it cannot prosper with him. Fluster and huff, and make a doe for a while he may, but God hath determined that both he and it shall melt like grease, and any observing man may see it so. Behold, the unrighteous man in a way of Injustice getteth much, and loadeth himself with thick Clay, but anon it withereth, it decayeth, and even he, or the Generation following decline, and return to beggery.
And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did dye, no body can tell whether worth a farthing or no.
Atten. He had all the bad tricks, I think, that it was possible for a man to have, to get money; one would think that he should a been rich.
Wise. You reckon too fast, if you count these all his
bad tricks to get money: For he had more besides.
If his customers were in his Books (as it should goe hard but
he would have them there; at least, if he thought he could make
any advantage of them,) then, then would he be sure to impose
upon them his worst, even very bad Comodity, yet set down for it
the price that the best was sold at: like those that sold the
Refuse Wheat, or the worst of the wheat; making the Sheckle
great,
Besides, if his customers at any time paid him money, let them look to themselves, and to their Acquitances, for he would usually attempt to call for that payment again, specially if he thought that there was hopes of making a prize thereby, and then to be sure if they could not produce good and sufficient ground of the payment, a hundred to one but they payed it again. Sometimes the honest Chapman would appeal to his servants for proof of the payment of money, but they were trained up by him to say after his mind, right or wrong: so that, relief that way, he could get none.
Atten. It is a bad, yea an abominable thing for a man to have such servants. For by such means a poor customer may be undone and not know how to help himself. Alas! if the master be so unconscionable, as I perceive Mr. Badman was, to call for his money twice, and if his servant will swear that it is a due debt, where is any help for such a man? he must sink, there is no remedy.
Wise. This is very bad, but this has been a practice,
and that hundreds of years agoe. But what saith the Word of
God? I will punish all those that leap upon the threshold,
which fill their masters houses with violence and deceit.
Mr. Badman also had this art; could he get a man at advantage, that is, if his chapman durst not go from him, or if the comodity he wanted could not for the present be conveniently had elsewhere; Then let him look to himself, he would surely make his purse-strings crack; he would exact upon him without any pity or conscience.
Atten. That was Extortion, was it not? I pray let me hear your Judgment of Extortion, what it is, and when committed?
Wise. Extortion
Atten. Well, this Badman was a sad wretch.
Wise. Thus you have often said before. But now we are in discourse of this, give me leave a little to goe on. We have a great many people in the Countrey too that live all their dayes in the practice, and so under the guilt of Extortion: people, alas! that think scorn to be so accounted.
As for Example:
But above all, your
These, though I will not condemn them all, do, many of them,
bite and pinch the poor by this kind of evil dealing. These
destroy the poor because he is poor, and that is a grievous
sin. He that oppresseth the poor to increase his riches,
and that giveth to the rich, shall surely come to want.
Oh that he that gripeth and grindeth the face of the poor, would take notice of these two Scriptures! Here is threatned the destruction of the Estate, yea and of the Soul too, of them that oppress the poor. Their Soul we shall better see where, and in what condition that is in, when the day of Doom is come; but for the Estates of such, they usually quickly moulter; and that sometimes all men, and sometimes no man knows how.
Besides, these are Usurers, yea they take usury for victuals,
which thing the Lord has forbidden.
Wise. Deceit! Aie, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill: what would you say, if I should anatomize some of those vile wretches called Pawn-Brokers, that lend Money and Goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the Interest of what they so lend, amount to thirty, forty, yea sometimes fifty pound by the year; nothwithstanding the Principal is secured by a sufficient pawn; which they will keep too at last, if they can find any shift to cheat the wretched borrower.
Atten. Say! Why such Miscreants are the pest and Vermin of the Common-Wealth, not fit for the society of men; but methinks by some of those things you Discoursed before, you seem to import that it is not lawful for a man to make the best of his own.
Wise. If by making the best, you mean, to sell for as
much as by hook or crook he can get for his comodity; then I say,
it is not lawful. And if I should say the contrary, I
should justifie Mr. Badman and all the rest of that Gang: but
that I never shall doe, for the Word of God condemns them.
But that it is not lawful for a man at all times, to sell his
commodity for as much as he can, I prove by these reasons.
First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then ’tis lawful for me to lay aside in my dealing with others, good conscience, to them, and to God: but it is not lawful for me, in my dealing with others, to lay aside good conscience, &c. Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can.
That
1. He that will (as is mentioned afore) sell his
commodity as dear as he can, must sometimes make a prey of the
ignorance of his chapman:
2. He that will sell his commodity always as dear as he
can, must needs, sometimes make a prey of his neighbours
necessity;
3. He that will (as afore) sell his commodity as dear,
or for as much as he can, must, if need be, make a prey of his
neighbours fondness; but that a man cannot doe with a good
conscience,
The same also may be said for buying; no man may always buy as
cheap as he can, but must also use good conscience in buying;
When Abraham would buy a Burying-place of the Sons of Heth,
thus he said unto them. Intreat for me to Ephron the son of
Zohar, that he may give me the cave of Machpelah, which he hath,
in the end his field. For as much as it is worth shall he
give it me.
There ought therefore to be good conscience used, as in
selling, so in buying; for ’tis also unlawful for a man to
goe beyond or to defraud his neighbour in buying; yea ’tis
unlawful to doe it in any matter, and God will plentifully avenge
that wrong: as I also before have forewarned and testified.
See also the
Secondly, if it be lawful for me always to sell my commodity
as dear, or for as much as I can, then it is lawful for me to
deal with my neighbour without the use of
That I should thus use, or exercise charity towards my
Neighbour in my buying and selling, &c. with him, is evident
from the general command: [Let all your things be done in
charity:]
1. He that sells his commodity as dear, or for as much
money (always) as he can, seeks himself, and himself only; (but
charity seeketh not her own, nor her own only
2. He that selleth his commodity (always) for as much as he can get, hardeneth his heart against all reasonable entreaties of the buyer. But he that doth so, cannot exercise charity in his dealing; therefore it is not lawful for a man to sell his commodity, as afore, as dear as he can.
Thirdly, If it be lawful for me to sell my commodity, as
afore, as dear as I can, then there can be no sin in my Trading,
how unreasonably soever I manage my calling, whether by Lying,
Swearing, Cursing, Cheating; for all this is but to sell my
commodity as dear as I can: but that there is sin in these, is
evident, therefore I may not sell my commodity always as dear as
I can.
Fourthly, He that sells, as afore, as dear as he can, offereth
violence to the law of Nature:
Fifthly, He that selleth, as afore, as dear as he can, makes
use of that instruction, that God hath not given to others, but
sealed up in his hand,
Sixthly, In all that a man does, he should have an eye to the
glory of God,
Seventhly, All that a man does, he should doe in the Name of
the Lord Jesus Christ;
Eightly, and lastly, In all that a man does, he should have an
eye to the day of Judgment, and to the consideration of how his
actions will be esteemed of in that day.
Atten. But why doe you put in those cautionary words? They must not sell [always] as dear, nor buy [always] as cheap as they can: doe you not thereby intimate that a man may sometimes do so?
Wise. I doe indeed intimate that somtimes the seller may sell as dear, and the buyer buy as cheap as he can; but this is allowable only in these cases: When he that sells is a Knave, and lays aside all good conscience in selling; or when the buyer is a Knave, and layes aside all good conscience in buying. If the buyer therefore lights of a Knave, or if the seller lights of a Knave, then let them look to themselves: but yet so, as not to lay aside conscience, because he that thou dearest with doth so: but how vile or base soever the chapman is, do thou keep thy commodity at a reasonable price: or if thou buyest, offer reasonable gain for the thing thou wouldest have: and if this will not do with the buyer or seller, then seek thee a more honest chapman: If thou objectest, But I have not skil to know when a pennyworth is before me: Get some that have more skill than thy self in that affair, and let them in that matter dispose of thy money. But if there were no Knaves in the world, these objections need not be made.
And thus, my very good neighbour, have I given you a few of my reasons, why a man that hath it, should not always sell too dear, nor buy as cheap as he can: but should use good Conscience to God, and Charity to his Neighbour in both.
Atten. But were some men here, to hear you, I believe they would laugh you to scorn.
Wise. I question not that at all, for so,
Atten. Well, but what will you say to this question?
Wise. This Question is thought to be frivolous by all
that are of Mr. Badmans way; ’tis also difficult in it
self: yet I will endeavour to shape you an Answer,
For the first: He
But particularly to prepare, or instruct a man to this work:
1. Let the Tradesman or others consider, that there is
not that in great Gettings, and in abundance, which the most of
men do suppose: For all that a man has over and above what serves
for his present necessity and supply, serves only to feed the
lusts of the eye. For what good is there to the owners
thereof, save the beholding of them with their eyes?
2. Consider, that the getting of wealth dishonestly (as
he does, that getteth it without good conscience and charity to
his neighbour,) is a great offender against God. Hence he
says, I have smitten mine hands at thy dishonest gain, which thou
hast made.
3. Consider, that a little honestly gotten, though it
may yield thee but a dinner of herbs at a time, will yield more
peace therewith, than will a stalled Ox, ill gotten. Better
is a little with righteousness, than great revenues without
right.
4. Be thou confident, that Gods eyes are upon all thy
wayes, and that he pondereth all thy goings, and also that he
marks them, writes them down, and seals them up in a bag, against
the time to come.
5. Be thou sure that thou remembrest, that thou knowest
not the day of thy death. Remember also, that when death
comes, God will give thy substance, for the which thou hast
laboured, and for the which perhaps thou hast hazarded thy soul,
to one, thou knowest not who, nor whether he shall be a wise man
or a fool. And then, what profit hath he that laboureth for
the wind?
Besides, thou shalt have nothing that thou mayest so much as carry away in thine hand. Guilt shall goe with thee, if thou hast got it dishonestly, and they also to whom thou shalt leave it, shall receive it to their hurt.
These things duly considered, and made use of by thee to the preparing of thy heart to thy calling of buying or selling; I come in the next place to shew thee how thou shouldest live in the practick part of this art. Art thou to buy or sell?
1. If thou sellest, do not commend; if thou buyest, do
not dispraise, any otherwise, but to give the thing that thou
hast to do with, its just value and worth; for thou canst not do
otherwise knowingly, but of a covetous and wicked mind.
Wherefore else are comodities over-valued by the Seller, and also
under-valued by the Buyer. It is naught, it is naught, says
the buyer, but when he hath got his bargain he boasteth thereof.
2. Art thou a seller, and do things grow dear? set not
thy hand to help, or hold them up higher; this cannot be done
without wickedness neither; for this is a making of the sheckle
great:
1. By crying out scarcity, scarcity, beyond the truth
and state of things: especially take heed of doing of this by way
of a prognostick for time to come. ’Twas for
2. This wicked thing may be done by hoarding up, when
the hunger and Necessity of the poor calls for it. Now that
God may shew his dislike against this, he doth, as it were,
license the people to curse such an hoarder up. He that
withholdeth corn, the people shall curse him, but blessing shall
be upon the head of him that selleth it.
3. But if things will rise, do thou be grieved; Be also
moderate in all thy sellings, and be sure let the poor have a
pennyworth, and sell thy Corn to those in necessity:
I have spoken concerning Corn, but thy duty is, to let thy
moderation in all things be known unto all men, the Lord is at
hand.
Atten. Well, Sir, now I have heard enough of Mr. Badmans naughtiness, pray now proceed to his Death.
Wise. Why Sir, the Sun is not so low, we have yet three hours to night.
Atten. Nay; I am not in any great hast, but I thought you had even now done with his Life.
Wise. Done! no, I have yet much more to say.
Atten. Then he has much more wickedness than I thought he had.
Wise. That may be. But let us proceed: This Mr.
Badman, added to all his wickedness this, He was a very proud
man, a Very proud man.
Atten. This Pride, is a sin that sticks as close to nature I think, as most sins. There is Uncleanness and Pride, I know not of any two gross sins that stick closer to men then they. They have, as I may call it, an interest in Nature; it likes them because they most suit its lusts and fancies: and therefore no marvel though Mr. Badman was tainted with pride, since he had so wickedly given up himself to work all iniquity with greediness.
Wise. You say right; Pride, is a sin that sticks close
to Nature,
Atten. But pray, if you can remember them, tell me of some places of Scripture that speak against pride. I the rather desire this, because that pride is now a reigning sin, and I happen sometimes to fall into the company of them that in my conscience are proud, very much, and I have a mind also to tell them of their sin; now when I tell them of it, unless I bring Gods word too, I doubt they will laugh me to scorn.
Wise. Laugh you to scorn! the Proud man will laugh you
to scorn, bring to him what Text you can, except God shall smite
him in his conscience by the Word: Mr. Badman did use to serve
them so that did use to tell him of his: and besides, when you
have said what you can, they will tell you they are not proud,
and that you are rather the proud man, else you would not judge,
nor so malapertly meddle with other mens matters as you do.
Nevertheless, since you desire it, I will mention two or three
texts: They are these. Pride and arrogancy do I hate.
A mans pride shall bring him low. And he shall bring down
their pride. And all the proud, and all that do wickedly
shall be as stubble, and the day that comes shall burn them up.
Atten. What should be the reason of that?
Wise. He did not tell me the reason; but I suppose it to
be that which is common to all vile persons. They love this
Vice, but care not to bear its name.
Atten. ’Tis true that you have said: but pray how many sorts of pride are there?
Wise. There are two sorts of Pride;
Atten. I suppose that it was not Mr. Badmans case alone
even to maligne those Texts that speak against their vices: For I
believe, that most ungodly men, (where the Scriptures are) have a
secret antipathy against those words of God that do most plainly
and fully rebuke them for their sins.
Wise. That is out of doubt, and by that antipathy, they shew, that sin and Satan are more welcome to them than are the wholesome instructions of life and godliness.
Atten. Well, but not to goe off from our discourse of Mr. Badman. You say he was proud: but will you shew me now some symptoms of one that is proud?
Wise. Yes, that I will: And first I will shew you some
symptoms of Pride of Heart.
1. Heart Pride is discovered
2. A proud heart, is a persecuting one: The wicked
through his pride doth persecute the poor.
3. A prayerless man is a proud man.
4. A contentious man is a proud man.
5. The disdainful man is a proud man.
6. The man that oppresses his neighbour is a proud man.
7. He that hearkeneth not to Gods Word with reverence
and fear, is a proud man.
8. And he that calls the proud happy, is, be sure, a
proud man. All these are proud in heart, and this their
pride of heart doth thus discover it self.
As to bodily
But Mr. Badman would not allow, by any means, that this should
be called Pride,
Atten. But I have been told, that when some have been rebuked for their pride, they have turned it again upon the brotherhood of those by whom they have been rebuked: saying, Physician heal thy Friends, look at home, among your Brotherhood, even among the wisest of you, and see if you your selves be clear, even you professors: for who is prouder than you professors? scarcesly the Devil himself.
Wise. My heart akes at this answer, because there is too
much cause for it.
And I doubt not but the same answer is ready in the mouths of Mr. Badmans friends; for they may and do see pride display it self in the Apparel and carriages of professors; one may say, almost as much, as among any people in the Land, the more is the pity. Ay, and I fear that even their Extravagancies in this, hath hardened the heart of many a one, as I perceive it did somewhat the heart of Mr. Badman himself.
For mine own part, I have seen many my self, and those Church-members too, so deckt and bedaubed with their Fangles and Toyes, and that when they have been at the solemn Appointments of God, in the way of his Worship, that I have wondred with what face such painted persons could sit in the place where they were without swounding. But certainly the holiness of God, and also the pollution of themselves by sin, must needs be very far out of the minds of such people, what profession soever they make.
I have read of an Whores forehead,
Atten. Sir, you seem to be greatly concerned at this, but what I shall say more? it is whispered, that some good Ministers have countenanced their people in their light and wanton Apparrel, yea have pleaded for their Gold, and Pearls, and costly array, &c.
Wise. I know not what they have pleaded for, but
’tis easily seen that they tolerate, or at least wise, wink
and connive at such things, both in their Wives and
Children. And so from the Prophets of Jerusalem is
profaneness gone forth into all the land.
Atten. This is a lamentation, and must stand for a lamentation.
Wise. So it is, and so it must. And I will add, it
is a shame, it is a reproach, it is a stumbling-block to the
blind;
Atten. Now you are speaking of the cause of pride, pray
shew me yet further why pride is now so much in request?
Wise. I will shew you what I think are the reasons of it.
1. The first is,
2. Another reason why professors are so proud, (for
those we are talking of now) is because they are more apt to take
example of those that are of the World, than they are to take
example of those that are Saints indeed. Pride is of the
world. For all that is of the world, the lusts of the
flesh, the lust of the eyes, and the pride of life, are not of
the Father but of the world.
3. Another reason is,
Methinks it is one of the most senceless and ridiculous things in the world, that a man should be proud of that which is given him on purpose to cover the shame of his nakedness with.
4. Persons that are proud, have gotten God and his
Holiness out of their sight.
Lastly,
Atten. I like what you say very well, and I wish that all the proud Dames in England that profess, were within the reach and sound of your words.
Wise. What I have said, I believe is true, but as for the proud Dames in England that profess, they have Moses and the Prophets, and if they will not hear them, how then can we hope that they should recieve good by such a dull sounding Ramshorn as I am? However, I have said my mind, and now if you will, we will proceed to some other of Mr. Badmans doings.
Atten. No: pray before you shew me any thing else of Mr. Badman, shew me yet more particularly the evil effects of this sin of Pride.
Wise. With all my heart, I will answer your request.
1.
2.
3.
4.
5.
6.
And this I fear was Mr. Badmans condition, and that was the reason that he died so as he did; as I shall shew you anon.
But what need I thus talk of the particular actions, or rather
prodigious sins of Mr. Badman, when his whole Life and all his
actions, went as it were to the making up one massie body of sin?
Instead of reverencing the Word,
Instead of loving and honouring of them that did bear in their
Foreheads the Name, and in their Lives the Image of Christ, they
should be his Song,
Atten. If those that make profession of Religion be wise, Mr. Badmans watchings and words will make them the more wary and careful in all things.
Wise. You say true. For when we see men do watch
for our halting, and rejoyce to see us stumble and fall, it
should make us so much abundance the more careful.
I do think it was as delightful to Mr. Badman to hear, raise, and tell lies, and lying stories of them that fear the Lord, as it was for him to go to bed when a weary. But we will at this time let these things pass. For as he was in these things bad enough, so he added to these, many more the like.
He was an
Atten. Solomon saith, He is a fool that rageth.
Wise. He doth so; and sayes moreover, That anger rests
in the bosom of fools.
Atten. Fools are mostly most wise in their own eyes.
Wise. True. But I was a saying, that if it be a sign that a man is a Fool, when Anger rests in his bosom; Then what is it a sign of, think you, when Malice and Envy rests there? For to my knowledge Mr. Badman was as malicious and as envious a man as commonly you can hear of.
Atten. Certainly, malice and envy flow
Wise. Envy flows from Ignorance indeed. And this Mr. Badman was so envious an one, where he set against, that he would swell with it, as a Toad, as we say, swells with poyson. He whom he maligned, might at any time even read envy in his face wherever he met with him, or in whatever he had to do with him.
His envy was so rank and strong, that if it at any time turned its head against a man, it would hardly ever be pulled in again: He would watch over that man to do him mischief, as the Cat watches over the Mouse to destroy it; yea, he would wait seven years, but he would have an opportunity to hurt him, and when he had it, he would make him feel the weight of his Envy.
Envy is a devilish thing, the Scripture intimates that none
can stand before it. A stone is heavy, and the sand
weighty, but a fools wrath is heavier than them both. Wrath
is cruel, and anger is outrageous, but who can stand before envy?
This Envy, for the foulness of it, is reckoned
Atten. This Envy is the very Father and Mother of a
great many hideous and prodigious wickednesses: I say, it is the
very
Wise. You have given it a very right description, in
calling of it the Father and Mother of a great many other
prodigious wickednesses: for it is so venomous and vile a thing,
that it puts the whole course of Nature out of order, and makes
it fit for nothing but confusion, and a hold for every evil
thing. For where envy and strife is, there is confusion, and
every evil work.
1. Envy, as I told you before, it rotteth the very bones
of him that entertains it. And,
2. As you have also hinted, it is heavier than a Stone, than Sand; yea, and I will add, It falls like a Mill-stone upon the head. Therefore,
3. It kills him that throws it, and him at whom it is
thrown. Envy slayeth the silly one.
4. ’Twas that also that slew Jesus Christ himself;
for his adversaries persecuted him through their envy.
5. Envy was that by vertue of which Joseph was sold by
his Brethren into Egypt:
6. ’Tis envy that hath the hand in making of
variance among Gods Saints.
7. ’Tis envy in the hearts of Sinners, that stirres them up to thrust Gods Ministers out of their coasts.
8. What shall I say? ’Tis envy that is the very Nursery of whisperings, debates, backbitings, slanders, reproaches, murders, &c.
’Tis not possible to repeat all the particular fruits of this sinfull root. Therefore, it is no marvel that Mr. Badman was such an ill natured man, for the great roots of all manner of wickedness were in him, unmortified, unmaimed, untouched.
Atten. But it is
Wise. Remorse, I cannot say he ever had, if by remorse
you mean repentance for his evils. Yet twice I remember he
was under some trouble of mind about his condition:
Atten. Did he break his legg then?
Wise. Yes: Once, as he came home drunk from the Ale-house.
Atten. Pray how did he break it?
Wise. Why upon a time he was at an Ale-house, that
wicked house, about two or three miles from home, and having
there drank hard the greatest part of the day, when night was
come, he would stay no longer, but calls for his horse, gets up,
and like a Madman (as drunken persons usually ride) away he goes,
as hard as horse could lay legs to the ground. Thus he rid,
till coming to a dirty place, where his horse flouncing in, fell,
threw his master, and with his fall broke his legg: so there he
lay.
Atten. And then, you say, he called upon God.
Wise. He cryed out in his pain, and would say, O God,
and O Lord, help me: but whether it was that his sin might be
pardoned, and his soul saved, or whether to be rid of his pain, I
will not positively determine; though I fear it was but for the
last;
Atten. ’Twas a wonder he did not break his neck.
Wise. His neck had gone instead of his leg, but that God was long-suffering towards him; he had deserved it ten thousand times over. There have been many, as I have heard, and as I have hinted to you before, that have taken their Horses when drunk, as he; but they have gone from the pot to the grave; for they have broken their necks ’twixt the Ale-house and home. One hard by us also drunk himself dead; he drank, and dyed in his drink.
Atten. ’Tis a sad thing to dye drunk.
Wise. So it is: But yet I wonder that no more do
so. For considering the heinousness of that sin, and with
how many other sins it is accompanied,
Atten. It is worthy of our remark, to take notice how God, to shew his dislike of the sins of men, strikes some of them down with a blow; as the breaking of Mr. Badmans legg, for doubtless that was a stroak from heaven.
Wise. It is worth our remark indeed. It was an
open stroak, it fell upon him while he was in the height of his
sin: And it looks much like to that in Job; Therefore he knoweth
their works, and overturneth them in the night, so that they are
destroyed. He striketh them as wicked men in the open sight
of others:
I have read in Mr. Clark’s Looking-glass for Sinners;
In pag. 148, he tells us also: That there was one at Salisbury, in the midst of his health drinking and carousing in a Tavern; and he drank a health to the Devil, saying, That if the Devil would not come and pledge him, he would not believe that there was either God or Devil. Whereupon his companions stricken with fear, hastened out of the room: and presently after, hearing a hideous noise, and smelling a stinking savour, the Vintner ran up into the chamber; and coming in, he missed his Guest, and found the window broken, the Iron barr in it bowed, and all bloody: But the man was never heard of afterwards.
Again, in pag. 149. he tells us of a Bailiff of Hedly: Who upon a Lords Day being drunk at Melford, got upon his horse, to ride through the streets, saying, That his horse would carry him to the Devil: and presently his horse threw him, and broke his neck. These things are worse than the breaking of Mr. Badmans Leg, and should be a caution to all of his friends that are living, lest they also fall by their sin into these sad Judgements of God.
But, as I said, Mr. Badman quickly forgot all, his conscience
was choaked, before his legg was healed. And therefore,
before he was well of the fruit of one sin, he tempts God to send
another Judgment to seize upon him: And so he did quickly
after. For not many months after his legg was well, he had
a very dangerous fit of sickness, insomuch that now he began to
think he must dye in very deed.
Atten. Well, and what did he think and do then?
Wise. He thought he must go to Hell; this I know, for he
could not forbear but say so.
Atten. Then his former atheistical thoughts and principles, were too weak now to support him from the fears of eternal damnation.
Wise. Aie! they were too weak indeed. They may
serve to stifle conscience, when a man is in the midst of his
prosperity, and to harden the heart against all good counsel when
a man is left of God, and given up to his reprobate mind:
Atten. This is a remarkable story.
Wise. ’Tis as true as remarkable; I had it from them that I dare believe, who also themselves were eye and ear witnesses; and also that catcht him in their arms, and saved him when he would have leaped out of his chamber-window, to have destroyed himself.
Atten. Well, you have told me what were Mr. Badmans thoughts (now, being sick) of his condition; pray tell me also what he then did when he was sick?
Wise. Did! he did many things, which I am sure he never thought to have done, and which, to be sure, was not looked for of his wife and children.
In this fit of sickness, his Thoughts were quite altered about
his wife; I say his Thoughts, so far as could be judged by his
words and carriages to her.
Now he would hear her talk to him, and he would lie sighing by
her while she so did. Now he would bid her pray for him,
that he might be delivered from Hell.
He would also now consent, that some of her good Ministers might come to him to comfort him; and he would seem to shew them kindness when they came, for he would treat them kindly with words, and hearken diligently to what they said, only he did not care that they should talk much of his ill spent life, because his conscience was clogged with that already; he cared not now to see his old companions, the thoughts of them was a torment to him: and now he would speak kindly to that child of his that took after its mothers steps, though he could not at all abide it before.
He also desired the prayers of good people, that God of his mercy would spare him a little longer, promising that if God would but let him recover this once, what a new, what a penitent man he would be toward God, and what a loving husband he would be to his wife: what liberty he would give her, yea how he would goe with her himself to hear her Ministers, and how they should go hand in hand in the way to heaven together.
Atten. Here was a fine shew of things; I’le warrant you, his wife was glad for this.
Wise. His wife! Aie, and a many good people
besides: it was noysed all over the Town,
Well, ministers prayed, and good people rejoyced, thinking
verily that they now had gotten a man from the Devil; nay, some
of the weaker sort did not stick to say that God had began a work
of Grace in his heart; and his wife, poor woman,
After he had kept his Bed a while, his distemper began to
abate, and he to feel himself better, so he in little time was so
finely mended, that he could walk about the house, and also
obtained a very fine stomach to his food:
But verily, I am apt to think, that one reason of his no more
regarding, or remembring of his sick-bed fears, and of being no
better for them, was, some words that the Doctor that supplied
him with Physick said to him when he was mending. For as
soon as Mr. Badman began to mend, the Doctor comes and sits him
down by him in his house, and there fell into discourse with him
about the nature of his disease; and among other things they
talked of Badmans trouble, and how he would cry out, tremble, and
express his fears of going to Hell when his sickness lay pretty
hard upon him. To which the Doctor replyed:
And was it so indeed, thought Mr. Badman; was my troubles, only the effects of my distemper, and because ill vapours got up into my brain? Then surely, since my Physician was my Saviour, my Lust again shall be my God. So he never minded Religion more, but betook him again to the world, his lusts and wicked companions: And there was an end of Mr. Badmans Conversion.
Atten. I thought, (as you told me of him) that this would be the result of the whole; for I discerned by your relating of things, that the true symptoms of conversion were wanting in him, and that those that appeared to be any thing like them, were only such as the reprobates may have.
Wise. You say right, for there wanted in him, when he
was most sensible, a sence of the pollution of his Nature; he
only had guilt for his sinful actions, the which Cain, and
Pharaoh, and Saul, and Judas, those reprobates, have had before
him.
Besides, the great things that he desired, were, to be
delivered from going to Hell, (and who would willingly?) and that
his life might be lengthened in this world. We find not by
all that he said or did, that Jesus Christ the Saviour was
desired by him, from a sence of his need of his Righteousness to
cloath him, and of his Spirit to sanctifie him.
His own strength was whole in him, he saw nothing of the treachery of his own heart; for had he, he would never have been so free to make promises to God of amendment. He would rather have been afraid, that if he had mended, he should have turned with the dog to his vomit, and have begged prayers of Saints, and assistance from heaven upon that account, that he might have been kept from doing so.
’Tis true he did beg prayers of good people, and so did
Pharaoh of Moses and Aaron, and Simon Magus of Simon Peter.
His mind also seemed to be turned to his wife and child; but
alas! ’twas rather from conviction that God had given him
concerning their happy estate over his, than for that he had any
true love to the work of God that was in them. True, some
shews of kindness he seemed to have for them, and so had rich
Dives, when in Hell, to his five brethren that were yet in the
world; yea he had such love, as to wish them in Heaven, that they
might not come thither to be tormented.
Atten. Sick-bed Repentance is seldom good for any thing.
Wise. You
And hence usually is sick-bed Repentance, and the matter of it: To wit, to be saved from Hell, and from Death, and that God will restore again to health till they mend; concluding that it is in their power to mend, as is evident by their large and lavishing promises to do it.
I have known many, that, when they have been sick, have had
large measures of this kind of Repentance, and while it has
lasted, the noyse and sound thereof, has made the Town to ring
again: but alas! how long has it lasted? oft-times scarce so long
as untill the party now sick has been well. It has passed
away like a mist or a vapour, it has been a thing of no
continuance. But this kind of Repentance is by God compared
to the howling of a dog. And they have not cried unto me
with their heart, when they howled upon their bed.
Atten. Yet one may see, by this, the desperateness of
mans heart:
Wise. It is a sign of desperateness indeed; yea, of
desperate madness. For surely, they must needs think, that
God took notice of their promise, that he heard the words that
they spake,
Atten. And how did his good wife take it, when she saw that he had no Amendment, but that he returned with the Dog to his vomit, to his old courses again?
Wise. Why it
Atten. Pray how did she dye?
Wise. Die! she dyed bravely; full of comfort of the
faith of her Interest in Christ, and by him, of the world to
come: she had many brave Expressions in her sickness, and gave to
those that came to visit her many signs of her salvation; the
thoughts of the Grave, but specially of her Rising again, were
sweet thoughts to her. She would long for Death, because
she knew it would be her Friend. She behaved her self like
to some that were making of them ready to go meet their
Bridegroom.
Atten. Did she talk thus openly?
Wise. No; this she spake but to one or two of her most intimate acquaintance, who were permitted to come and see her, when she lay languishing upon her death-bed.
Atten. Well, but pray go on in your relation, this is good: I am glad to hear it, this is as a cordial to my heart while we sit thus talking under this tree.
Wise. When she drew near her end, she called for her
husband, and when he was come to her, she told him,
Atten. This was honest and plain: but what said Mr. Badman to her?
Wise. He did what he could to divert her talk,
Then they all went down; but her
I would have thee also, my dear child, to love thy Brothers
and Sisters, but learn none of their naughty tricks. Have
no fellowship with the unfruitfull works of darkness, but rather
reprove them.
If thou shalt live to marry, take heed of being served as I was; that is, of being beguiled with fair words, and the flatteries of a lying tongue. But first be sure of godliness. Yea, as sure as it is possible for one to be in this world: trust not thine own eyes, nor thine own Judgment; I mean as to that persons godliness that thou art invited to marry. Ask counsel of good men, and do nothing therein, if he lives, without my Ministers advice. I have also my self desired him to look after thee. Thus she talked to her children, and gave them counsel, and after she had talked to this a little longer, she kiss’d it, and bid it go down.
Well, in short, her time drew on, and the day that she must
die. So she
Atten. This Woman died well: And now we are talking of the dying of Christians, I will tell you a story of one that died some time since in our Town. The man was a godly old Puritan, for so the godly were called in time past. This man after a long, and godly life, fell sick, of the sickness, whereof he died. And as he lay drawing on, the woman that looked to him thought she heard Musick, and that the sweetest that ever she heard in her life, which also continued untill he gave up the Ghost: now when his soul departed from him, the Musick seemed to withdraw and to go further and further off from the house, and so it went untill the sound was quite gone out of hearing.
Wise. What do you think that might be?
Atten. For ought I know, the melodious Notes of Angels, that were sent of God to fetch him to Heaven.
Wise. I cannot say but that God goes out of his Ordinary Road with us poor mortals sometimes. I cannot say this of this woman, but yet she had better musick in her heart than sounded in this womans ears.
Atten. I believe so; but pray tell me, did any of her other children hearken to her words, so as to be bettered in their souls thereby?
Wise. One of them did,
Atten. And what did Badman do after his wife was dead?
Wise. Why even as he did before, he scarce mourned a fortnight for her, and his mourning then was, I doubt, more in fashion than in heart.
Atten. Would he not sometimes talk of his Wife, when she was dead?
Wise. Yes, when the fit took him, and could commend her
too extremely; saying, she was a good, godly, vertuous
woman. But this is not a thing to be wondred at: It is
common with wicked men, to hate Gods Servants while alive, and to
commend them when they are dead. So served the Pharisees
the Prophets: Those of the Prophets that were dead, they
commended; and those of them that were alive they condemned.
Atten. But did not Mr. Badman marry again quickly?
Wise. No, not a good while after: and when he was asked
the reason, he would make this slighty answer, Who would keep a
Cow of their own, that can have a quart of milk for a penny?
Atten. What kind of oaths would she have?
Wise. Why damn her, and sink her, and the like.
Atten. These are provoking things.
Wise. So they are: but God doth not altogether let such things goe unpunished in this life. Something of this I have shewed you already, and will here give you one or two Instances more.
There lived, saith one,
Also at Oster in the Dutchy of Magalapole, (saith Mr. Clark) a wicked Woman, used in her cursing to give herself body and soul to the Devil, and being reproved for it, still continued the same; till (being at a Wedding-Feast) the Devil came in person, and carried her up into the Air, with most horrible outcries and roarings: And in that sort carried her round about the Town, that the Inhabitants were ready to dye for fear: And by and by he tore her in four pieces, leaving her four quarters in four several high-wayes; and then brought her Bowels to the Marriage-feast, and threw them upon the Table before the Maior of the Town, saying, Behold, these dishes of meat belong to thee, whom the like destruction waiteth for, if thou dost not amend thy wicked life.
Atten. Though God forbears to deal thus with all men that thus rend and tare his Name, and that immediate Judgments do not overtake them; yet he makes their lives by other Judgments bitter to them, does he not?
Wise. Yes, yes. And for proof, I need goe no
further than to this Badman and his wife; for their railing, and
cursing, and swearing ended not in words: They would fight and
fly at each other, and that like Cats and Dogs. But it must
be looked upon as the hand and Judgment of God upon him for his
villany; he had an honest woman before, but she would not serve
his turn, and therefore God took her away, and gave him one as
bad as himself. Thus that measure that he meted to his
first wife, this last did mete to him again. And this is a
punishment, wherewith sometimes God will punish wicked men.
So said Amos to Amaziah: Thy wife shall be an Harlot in the City.
Atten. I warrant you that Mr. Badman thought when his wife was dead, that next time he would match far better.
Wise. What he thought I cannot tell, but he could not hope for it in this match. For here he knew himself to be catcht, he knew that he was by this woman intangled, and would therefore have gone back again, but could not. He knew her, I say, to be a Whore before, and therefore could not promise himself a happy life with her. For he or she that will not be true to their own soul, will neither be true to husband nor wife. And he knew that she was not true to her own soul, and therefore could not expect she should be true to him but Solomon says, An whore is a deep pit, and Mr. Badman found it true. For when she had caught him in her pit, she would never leave him till she had got him to promise her Marriage; and when she had taken him so far, she forced him to marry indeed. And after that, they lived that life that I have told you.
Atten. But did not the neighbours take notice of this alteration that Mr. Badman had made?
Wise. Yes; and many of his Neighbours, yea, many of
those that were carnal said,
Atten. And how long I pray did they live thus together?
Wise. Some fourteen or sixteen years, even untill
(though she also brought somthing with her) they had sinned all
away, and parted as poor as Howlets.
Atten. Pray of what disease did Mr. Badman die, for now I perceive we are come up to his death?
Wise. I cannot so properly say that he died of one
disease,
Atten. Although I will not say, but the best men may die of a consumption, a dropsie, or a surfeit; yea, that these may meet upon a man to end him: yet I will say again, that many times these diseases come through mans inordinate use of things. Much drinking brings dropsies, consumptions, surfeits, and many other diseases; and I doubt, that Mr. Badman’s death did come by his abuse of himself in the use of lawfull and unlawfull things. I ground this my sentence upon that report of his life that you at large have given me.
Wise. I think verily that you need not call back your sentence; for ’tis thought by many, that by his Cups and his Queans he brought himself to this his destruction: he was not an old man when he dyed, nor was he naturally very feeble, but strong, and of a healthy complexion: Yet, as I said, he moultered away, and went, when he set a going, rotten to his Grave. And that which made him stink when he was dead, I mean, that made him stink in his Name and Fame, was, that he died with a spice of the foul disease upon him: A man whose life was full of sin, and whose death was without repentance.
Atten. These were blemishes sufficient to make him stink indeed.
Wise. They were so, and they did do it. No man
could speak well of him when he was gone.
This Text, in both the parts of it, was fulfilled upon him and the woman that he married first. For her Name still did flourish, though she had been dead almost seventeen years; but his began to stink and rot, before he had been buried seventeen dayes.
Atten. That man that dieth with a life full of sin, and with an heart void of repentance, although he should die of the most Golden disease (if there were any that might be so called) I will warrant him his Name shall stink, and that in Heaven and Earth.
Wise. You say true; and therefore doth the name of Cain, Pharaoh, Saul, Judas, and the Pharisees, though dead thousands of years agoe, stink as fresh in the nostrils of the world as if they were but newly dead.
Atten. I do fully acquiesce with you in this. But,
Sir, since you have charged him with dying impenitent, pray let
me see how you will prove it:
Wise. When I said, he died without repentance, I meant, so far as those that knew him, could judge, when they compared his Life, the Word, and his Death together.
Atten. Well said, they went the right way to find out whether he had, that is, did manifest that he had repentance or no. Now then shew me how they did prove he had none?
Wise. So I will: And first,
Atten. I must needs confess that this is a sign he had none. For how can a man repent of that of which he hath neither sight nor sence? But ’tis strange that he had neither sight nor sence of sin now, when he had such a sight and sence of his evil before: I mean when he was sick before.
Wise. He was, as I said, as secure now, as if he had
been as sinless as an Angel; though all men knew what a sinner he
was, for he carried his Sins in his Forehead. His debauched
Life was read and known of all men; but his Reputation was read
and known of no man; for, as I said, he had none. And for
ought I know, the reason he had no sence of his sins now, was
because he profited not by that sence that he had of them
before. He liked not to retain that knowledge of God then,
that caused his sins to come to remembrance: Therefore God gave
him up now to a reprobate mind, to hardness and stupidity of
Spirit; and so was that Scripture fulfilled upon him, He hath
blinded their eyes. And that, Let their eyes be darkned
that they may not see.
Atten. But, Sir, although both you and I have consented
that
Wise. That is easily done. The three thousand that
were converted, (Acts the second,) repented not, till they had
sight and sence of their sins:
Also Ephraims Repentance was after he was turned to the sight
and sence of his sins, and after he was instructed about the evil
of them.
Atten. These are good testimonies of this truth, and doe
(if matter of fact, with which Mr. Badman is charged, be true),
prove indeed that he did not repent, but as he lived, so he dyed
in his sin: For without Repentance a man is sure to dye in his
sin; for they will lie down in the dust with him,
Wise. You say well, and I will add a word or two more to
what I have said: Repentance, as it is not produced without a
sight and sence of sin, so every sight and sence of sin cannot
produce it: I mean, every sight and sence of sin cannot
Now I conclude, that Mr. Badman did die impenitent, and so a death most miserable.
Atten. But pray now, before we conclude our discourse of Mr. Badman, give me another proof of his dying in his sins.
Wise. Another proof is this.
Atten. Did good men then goe to see him in his last sickness?
Wise. Yes: Those that were his first wifes acquaintance, they went to see him, and to talk with, and to him, if perhaps he might now, at last, bethink himself, and cry to God for mercy.
Atten. They did well to try now at last if they could save his soul from Hell: But pray how can you tell that he did not care for the company of such?
Wise. Because of the differing Carriage that he had for
them, from what he had when his old carnal companions came to see
him: When his old Campanions came to see him, he would stir up
himself as much as he could both by words and looks, to signifie
they were welcome to him; he would also talk with them freely,
and look pleasantly upon them, though the talk of such could be
none other but such as David said, carnal men would offer to him,
when they came to visit him in his sickness: If he comes to see
me, says he, he speaketh vanity, his heart gathereth iniquity to
itself.
But I will more particularly give you a Character
1. When they were come, he would seem to fail in his spirits at the sight of them.
2. He would not care to answer them to any of those questions that they would at times put to him, to feel what sence he had of sin, death, Hell, and Judgment: But would either say nothing, or answer them by way of evasion, or else by telling of them he was so weak and spent that he could not speak much.
3. He would never shew forwardness to speak to, or talk with them, but was glad when they held their tongues. He would ask them no question about his state and another world, or how he should escape that damnation that he had deserved.
4. He had got a haunt at last to bid his wife and keeper, when these good people attempted to come to see him, to tell them that he was asleep or inclining to sleep, or so weak for want thereof, that he could not abyde any noyse. And so they would serve them time after time, till at last they were discouraged from coming to see him any more.
5. He was so hardned, now, in this time of his sickness, that he would talk, when his companions came unto him, to the disparagement of those good men (and of their good doctrine too) that of love did come to see him, and that did labour to convert him.
6. When these good men went away from him, he would never say, Pray when will you be pleased to come again, for I have a desire to more of your company, and to hear more of your good instruction? No not a word of that, but when they were going would scarce bid them drink, or say, Thank you for your good company, and good instruction.
7. His talk in his sickness with his companions, would be of the World, as Trades, Houses, Lands, great Men, great Titles, great places, outward Prosperity, or outward Adversity, or some such carnal thing.
By all which I conclude, that he did not desire a sence and sight of his sin, that he might repent and be saved.
Atten. It must needs be so as you say, if these things be true that you have asserted of him. And I do the rather believe them, because I think you dare not tell a lie of the dead.
Wise. I was one of them that went to him, and that beheld his carriage and manner of way, and this is a true relation of it that I have given you.
Atten. I am satisfied. But pray if you can, shew me now by the Word, what sentence of God doth pass upon such men?
Wise. Why, the man that is thus averse to repentance,
that desires not to hear of his sins, that he might repent and be
saved; is said to be a man that saith unto God, Depart from me,
for I desire not the knowledge of thy wayes.
Atten. What other signe can you give me that Mr. Badman died without repentance?
Wise. Why, he did never heartily cry to God for mercy
all the time of his affliction.
Atten. That is another bad sign indeed; for crying to
God for mercy, is one of the first signs of repentance.
When Paul lay repenting of his sin, upon his bed, the Holy Ghost
said of him, Behold he prayes.
Wise. I know that it is as possible for a man to forbear crying that hath repentance, as it is for a man to forbear groaning that feeleth deadly pain. He that looketh into the Book of Psalms, (where repentance is most lively set forth even in its true and proper effects,) shall there find, that crying, strong crying, hearty crying, great crying, and uncessant crying, hath been the fruits of repentance: (But none of this had this Mr. Badman, therefore he dyed in his sins.)
That Crying is an inseparable effect of repentance, is seen in
these Scriptures. Have mercy upon me, O God, according to
the multitude of thy tender mercies, blot out my
transgressions. O Lord, rebuke me not in thine anger,
neither chasten me in thy hot displeasure. Have mercy upon
me, O Lord, for I am weak. O Lord, heal me for my bones are
vexed. My soul is also vexed, but thou, O Lord, how long:
Return, O Lord, deliver my soul: O save me for thy mercies sake:
O Lord, rebuke me not in thy wrath, neither chasten me in thy hot
displeasure; for thine arrows stick fast in me, and thy hand
presseth me sore. There is no soundness in my flesh,
because of thine anger, neither is there any rest in my bones,
because of my sin. For mine iniquities are gone over mine
head, as an heavy burthen, they are too heavy for me. My
wounds stink and are corrupt; because of my foolishness. I
am troubled, I am bowed down greatly, I goe mourning all the day
long. My loyns are filled with a loathsom disease, and
there is no soundness in my flesh. I am feeble, and sore
broken, I have roared by reason of the disquietness of my heart.
I might give you a great number more of the holy sayings of good men, whereby they express how they were, what they felt, and whether they cryed or no, when repentance was wrought in them. Alas, alas, it is as possible for a man, when the pangs of Guilt are upon him to forbear praying, as it is for a woman when pangs of travel are upon her to forbear crying. If all the world should tell me that such a man hath repentance, yet if he is not a praying man, I should not be perswaded to believe it.
Atten. I know no reason why you should: for there is nothing can demonstrate that such a man hath it. But pray Sir, what other sign have you, by which you can prove that Mr. Badman died in his sins, and so in a state of damnation?
Wise. I have this to prove it.
Atten. I thought something when I heard you make mention
of it before. Thought I, this is a shrewd sign that he had
not grace in his heart. Birds of a feather, thought I, will
flock together: If this man was one of Gods children, he would
heard with Gods children, his delight would be with, and in the
company of Gods children. As David said, I am a companion
of all them that fear thee, and of them that keep thy precepts.
Wise. You say well, for what fellowship hath he that
believeth with an Infidel? And although it be true, that
all that joyn to the godly are not godly, yet they that shall
inwardly choose the company of the ungodly and open profane,
rather than the company of the godly, as Mr. Badman did; surely
are not godly men, but profane. He was, as I told you, out
of his element, when good men did come to visit him, but then he
was where he would be, when he had his vain companions about
him. Alas! grace, as I said, altereth all, heart, life,
company, and all; for by it the heart and man is made new: and a
new heart, a new man, must have objects of delight that are new,
and like himself: Old things are passed away; Why? For all
things are become new.
Atten. Pray how was he when he drew near his end? for I perceive that what you say of him now, hath reference to him, and to his actions, at the beginning of his sickness? Then he could endure company, and much talk; besides, perhaps then he thought he should recover and not die, as afterwards he had cause to think, when he was quite wasted with pining sickness, when he was at the graves mouth. But how was he, I say, when he was (as we say) at the graves mouth, within a step of death? when he saw, and knew, and could not but know, that shortly he must dye, and appear before the Judgment of God?
Wise. Why
Atten. Pray how was he in his death? was Death strong upon him? or did he dye with ease, quietly?
Wise. As quietly as a
Atten. Not for mine own sake, but for others. For
there is such
Wise. There is no Judgment to be made by a quiet death,
of the Eternal state of him that so dieth. Suppose one man
should die quietly, another should die suddenly, and a third
should die under great consternation of spirit; no man can Judge
of their eternall condition by the manner of any of these kinds
of deaths. He that dies quietly, suddenly, or under
consternation of spirit, may goe to Heaven, or may goe to Hell;
no man can tell whether a man goes, by any such manner of
death. The
Indeed there is, in some cases, a Judgment to be made of a
mans eternal condition by the manner of the death he dieth.
Atten. Pray tell me concerning the first, how he made away himself?
Wise. Why, he took a knife and cut his own Throat, and immediately gave up the Ghost and died. Now what can we judge of such a mans condition; since the Scripture saith, No murderer hath eternall life, &c. but that it must be concluded, that such an one is gone to Hell. He was a murderer, a Self-murderer; and he is the worst murderer, one that slays his own body and soul: nor doe we find mention made of any but cursed ones that doe such kind of deeds. I say, no mention made in holy Writ of any others, but such, that murder themselves.
And this is the sore Judgment of God upon men, when God shall, for the sins of such, give them up to be their own Executioners, or rather to execute his Judgment and Anger upon themselves. And let me earnestly give this Caution to sinners. Take heed, Sirs, break off your sins, lest God serves you as he served Mr. Badmans Brother: That is, lest he gives you up to be your own Murderers.
Atten. Now you talk of this. I did once know a man, a Barber, that took his own Raisor, and cut his own Throat, and then put his head out of his Chamber-window, to shew the neighbours what he had done, and after a little while died.
Wise.
I can tell you a more dreadful thing than this: I mean as to
the manner of doing the fact.
Many other such dreadful things might be told you, but these are enough, and too many too, if God in his wisdom had thought necessary to prevent them.
Atten. This is a dreadful Story: and I would to God that it might be a warning to others to instruct them to fear before God, and pray, lest he gives them up to doe as John Cox hath done. For surely self-murderers cannot goe to Heaven: and therefore, as you have said, he that dieth by his own hands, is certainly gone to Hell. But speak a word or two of the other man you mentioned.
Wise. What? of a wicked man dying in Despair?
Atten. Yes, of a wicked man dying in despair.
Wise. Well then:
Atten. This brings to my mind a man that a Friend of mine told me of. He had been a wicked liver; so when he came to die, he fell into despair, and having concluded that God had no mercy for him he addressed himself to the Devil for favour, saying, Good Devil be good unto me.
Wise. This is almost like Saul, who being forsaken of
God, went to the Witch of Endor, and so to the Devil for help.
And here I would put in a Caution: Every one that dieth under consternation of spirit; that is, under amazement and great fear, do not therefore die in Despair: For a good man may have this for his bands in his death, and yet go to Heaven and Glory. For, as I said before, He that is a good man, a man that hath Faith and Holiness, a lover and Worshipper of God by Christ, according to his Word, may die in consternation of spirit: for Satan will not be wanting to assault good men upon their death-bed, but they are secured by the Word and Power of God; yea, and are also helped, though with much agony of spirit, to exercise themselves in Faith and Prayer, the which he that dieth in Despair, can by no means doe. But let us return to Mr. Badman, and enter further Discourse of the manner of his Death.
Atten. I think you and I are both of a mind; for just now I was thinking to call you back to him also. And pray now, since it is your own motion to return again to him, let us discourse a little more of his quiet and still death.
Wise. With all my heart. You know we were speaking
before of the manner of Mr. Badmans death:
Att. Well, but since you are upon it, and also so confident in it, to wit, that a man that lives a wicked life till he dyes, and then dyes quietly, is gone to Hell; let me see hat shew of proof you have for this your opinion.
Wise. My first argument is drawn from the Necessity of
repentance: No man can be saved except he repents, nor can he
repent that sees not, that knows not that he is a sinner, and he
that knows himself to be a sinner, will, I will warrant him, be
molested for the time by that knowledge.
I must confess I am no admirer of sick-bed repentance, for I
think verily it is seldom
Atten. This does look like an argument indeed; for Repentance must come, or else we must goe to Hell-fire: and if a lewd liver shall (I mean that so continues till the day of his death), yet goe out of the world quietly, ’tis a sign that he died without repentance, and so a sign that he is damned.
Wise. I am satisfied in it, for my part, and that from
the Necessity, and Nature of repentance. It is necessary,
because God calls for it, and will not pardon sin without it:
Except ye repent ye shall all likewise perish. This is that
which God hath said, and he will prove but a fool-hardy man that
shall yet think to goe to Heaven and glory without it.
Repent, for the Ax is laid to the root of the tree, every tree
therefore that bringeth not forth good fruit, (but no good fruit
can be where there is not sound repentance) shall be hewn down,
and cast into the fire.
Secondly,
The strong man armed is the Devil, and quietness is his security. The Devil never fears losing of the sinner, if he can but keep him quiet: can he but keep him quiet in a sinfull life, and quiet in his death, he is his own. Therefore he saith, his goods are in peace; that is, out of danger. There is no fear of the Devils losing such a soul, I say, because Christ, who is the best Judge in this matter, saith, his goods are in peace, in quiet, and out of danger.
Atten. This is a good one too;
Wise. So it is. Therefore, when God would shew the
greatness of his anger against sin and sinners in one word, he
saith, They are joyned to Idols, let them alone.
Thirdly, My third argument
There are three things that I will take notice of from these words.
1. The first is, That there can be no conversion to God where the eye is darkned, and the heart hardened. The eye must first be made to see, and the heart to break and relent under and for sin, or else there can be no conversion. He hath blinded their eyes, and hardned their hearts, lest they should see, and understand and (So) be converted. And this was clearly Mr. Badmans case, he lived a wicked life, and also died with his eyes shut, and heart hardened, as is manifest, in that a sinful life was joyned with a quiet death; and all for that he should not be converted, but partake of the fruit of his sinfull life in Hell fire.
2. The second thing that I take notice of from these
words is, That this is a dispensation and manifestation of Gods
anger against a man for his sin. When God is angry with
men, I mean, when he is so angry with them, this among many is
one of the Judgments that he giveth them up unto, to wit, to
blindness of mind, and hardness of heart, which he also suffereth
to accompany them till they enter in at the gates of death.
And then, and there, and not short of then and there, their eyes
come to be opened. Hence it is said of the rich man
mentioned in Luke, He dyed, and in Hell he lifted up his eyes:
3. The third thing that I take notice of from hence, is,
That a sinfull life and a quiet death annexed to it, is the
ready, the open, the beaten, the common high-way to Hell: there
is no surer sign of Damnation, than for a man to dye quietly
after a sinfull life. I do not say that all wicked men,
that are molested at their death with a sence of sin and fears of
Hell, do therefore goe to Heaven, (for some are also made to see,
and are left to despair (not converted by seeing) that they might
go roaring out of this world to their place:) But I say,
there is no surer sign of a mans Damnation, than to dye quietly
after a sinful life; than to sin, and dye with his eyes shut;
than to sin, and dye with an heart that cannot repent. He
hath blinded their eyes and hardened their heart, that they
should not see with their eyes, nor understand with their heart;
(no, not so long as they are in this world) lest they should see
with their eyes, and understand with their heart, and should be
converted, and I should heal them.
God has a Judgment for wicked men; God will be even with
wicked men: God knows how to reserve the ungodly to the day of
Judgment to be punished:
4. Fourthly,
Hence you shall have them boast of their Faith and Hope in Gods Mercy, when they lye upon their death-bed; yea, you shall have them speak as confidently of their salvation, as if they had served God all their dayes: when the truth is, the bottom of this their boasting is, because they have no bands in their death.
Their sin and base life comes not into their mind to correct
them, and bring them to repentance; but presumptuous thoughts,
and an hope and faith of the Spiders (the Devils) making,
possesseth their soul, to their own eternal undoing.
Hence wicked mens hope, is said to dye, not before, but with them; they give up the Ghost together. And thus did Mr. Badman. His sins and his hope went with him to the Gate, but there his hope left him, because it dyed there; but his sins went in with him, to be a worm to gnaw him in his conscience for ever and ever.
The opinion therefore of the common people concerning this
kind of dying, is
And as it is a very great Judgment of God on wicked men that
so dye, (for it cuts them off from all possibility of repentance,
and so of salvation)
For comparing their life with their death, their sinful cursed lives with their child-like, Lamb-like death, they think that all is well, that no damnation is happened to them; Though they lived like Devils incarnate, yet they dyed like harmless ones. There was no whirl-wind, no tempest, no band, nor plague in their death: They dyed as quietly as the most godly of them all, and had as great faith and hope of salvation, and would talk as boldly of salvation as if they had assurance of it. But as was their hope in life, so was their death: Their hope was without tryal, because it was none of Gods working, and their death was without molestation, because so was the Judgment of God concerning them.
But I say, at this their survivors take heart to tread their
steps, and to continue to live in the breach of the Law of God;
yea they carry it statelily in their villanies; for so it follows
in the Psalm. There is no bands in their death, but their
strength is firm, &c. Therefore pride compasseth them
(the survivors) about as a chain, violence covereth them as a
garment.
Yea, they are bold, by seeing this, to conclude, that God,
either does not, or will not take notice of their sins.
They speak wickedly, they speak loftily. They speak
wickedly of sin, for that they make it better than by the Word it
is pronounced to be. They speak wickedly concerning
oppression, that they commend, and count it a prudent act.
They also speak loftily: They set their mouth against the
Heavens, &c. And they say, How doth God know, and is
there knowledge in the most High? And all this, so far as I
can see, ariseth in their hearts from the beholding of the quiet
and lamb-like death of their companions.
Behold these are the ungodly that prosper in the world,
This therefore is a great Judgment of God, both upon that man
that dyeth in his sins, and also upon his companion that
beholdeth him so to dye. He sinneth, he dyeth in his sins,
and yet dyeth quietly. What shall his companion say to
this? What Judgment shall he make how God will deal with
him, by beholding the lamb-like death of his companion? Be
sure, he cannot, as from such a sight say, Wo be to me, for
Judgment is before him: He cannot gather, that sin is a dreadful
and a bitter thing, by the child-like death of Mr. Badman.
But must rather, if he judgeth according to what he sees, or
according to his corrupted reason, conclude with the wicked ones
of old, That every one that doth evil, is good in the sight of
the Lord, and he delighteth in them; or where is the God of
Judgment?
Yea, this is enough to puzzle the wisest man. David
himself, was put to a stand, by beholding the quiet death of
ungodly men. Verily, sayes he, I have cleansed my heart in
vain, and have washed my hands in innocency.
And indeed, this is a deep Judgment of God towards ungodly sinners; it is enough to stagger a whole world, only the Godly that are in the world have a Sanctuary to go to, where the Oracle and Word of God is, by which his Judgements, and a reason of many of them are made known to, and understood by them.
Atten. Indeed this is a staggering dispensation. It is full of the wisdom and anger of God. And I believe, as you have said, that it is full of Judgment to the world. Who would have imagined, that had not known Mr. Badman, and yet had seen him die, but that he had been a man of an holy life and conversation, since he died so stilly, so quietly, so like a Lamb or Chrisom child? Would they not, I say, have concluded, that he was a righteous man? or that if they had known him and his life, yet to see him die so quietly, would they not have concluded that he had made his peace with God? Nay further, if some had known that he had died in his sins, and yet that he died so like a Lamb, would they not have concluded, that either God doth not know our sins, or that he likes them; or that he wants power, or will, or heart, or skill to punish them; since Mr. Badman himself went from a sinfull life so quietly, so peaceably, and so like a Lamb as he did?
Wise. Without controversie, this is an heavy judgment of
God upon wicked men; (
Atten. Well, my good Neighbour Wiseman, I perceive that the Sun grows low, and that you have come to a conclusion with Mr. Badmans Life and Death; and therefore I will take my leave of you. Only first, let me tell you, I am glad that I have met with you to day, and that our hap was to fall in with Mr. Badmans state. I also thank you for your freedom with me, in granting of me your reply to all my questions: I would only beg your Prayers; that God will give me much grace, that I may neither live nor die as did Mr. Badman.
Wise. My good Neighbour Attentive, I wish your welfare in Soul and Body; and if ought that I have said of Mr. Badmans Life and-Death, may be of Benefit unto you, I shall be heartily glad; only I desire you to thank God for it, and to pray heartily for me, that I with you may be kept by the Power of God through Faith unto Salvation.
Atten. Amen. Farewell.
Wise. I wish you heartily Farewell.
General note. When Mr. Badman was printed much of the text was annotated with notes in the margins. These are unlike our modern footnotes in that they may apply to a range of text rather than at a single point. However, in this Project Gutenberg eText it has not been possible to reproduce the margin notes as such and hence they have been turned into footnotes.—DP.