as he can, seeks himself, and himself only; (but charity seeketh not
her own, nor her own only {120c}:) So then, he that seeks himself, and
himself onely, as he that sells (as afore) as dear as he can, does;
maketh not use of, nor doth he exercise charity, in his so dealing.

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

Thirdly, If it be lawful for me to sell my commodity, as afore, as dear
as I can, then there can be no sin in my Trading, how unreasonably
soever I manage my calling, whether by Lying, Swearing, Cursing,
Cheating; for all this is but to sell my commodity as dear as I can:
but that there is sin in these, is evident, therefore I may not sell my
commodity always as dear as I can. {120d} {120e}

Fourthly, He that sells, as afore, as dear as he can, offereth violence
to the law of Nature: {121b} for that saith, Doe unto all men, even as
ye would that they should doe unto you. {121a} Now, was the Seller a
Buyer, he would not that he of whom he buyes, should sell him always as
dear as he can; therefore he should not sell so himself, when it is his
lot to sell, and others to buy of him.

Fifthly, He that selleth, as afore, as dear as he can, makes use of
that instruction, that God hath not given to others, but sealed up in
his hand, {121c} to abuse his Law, and to wrong his neighbour withall:
which indeed is contrary to God. {121d} God hath given thee more
skill, more knowledge and understanding in thy commodity than he hath
given to him that would buy of thee. But what! canst thou think, that
God has given thee this, that thou mightest thereby make a prey of
thy neighbour? that thou mightest thereby goe beyond and beguile thy
neighbour? No, verily; but he hath given thee it, for his help; that
thou mightest in this, be eyes to the blind, and save thy neighbour
from that dammage, that his ignorance, or necessity, or fondness would
betray him into the hands of.

Sixthly, In all that a man does, he should have an eye to the glory of
God, {121e} but that he cannot have that sells his commodity always for
as much as he can, for the reasons urged before.

Seventhly, All that a man does, he should doe in the Name of the Lord
Jesus Christ; {121f} that is, as being commanded, and authorized to doe
it by him: but he that selleth always as dear as he can, cannot so much
as pretend to this, without horrid blaspheming of that Name, because
commanded by him to doe otherwise.

Eightly, and lastly, In all that a man does, he should have an eye to
the day of Judgment, and to the consideration of how his actions will
be esteemed of in that day. {121g} Therefore there is not any man can
or ought to sell always as dear as he can: unless he will, yea he must
say, in so doing, I will run the hazard of the tryal of that day, If
thou sell ought unto thy neighbour, or buyest ought of thy neighbour,
ye shall not oppress one another. {122a}

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, {122b} Mr. Badman used to
doe, when any man told him of his faults: he used to think himself
wiser than any, and would count, as I have hinted before, that he
was not arrived to a manly spirit that did stick or boggle at any
wickedness. But let Mr. Badman and his fellowes laugh, I will bear it,
and still give them good counsel. But I will remember also, for my
further relief and comfort, that thus they that were covetous of old,
served the Son of God himself. It is their time to laugh now, that they
may mourn in time to come. {122c} And, I say again, when they have
laughed out their laugh; He that useth not good conscience to God, and
charity to his neighbour, in buying and selling, dwells next dore to an
Infidel, and is near of kin to Mr. Badman.

Atten. Well, but what will you say to this question? {123a} (you know
that there is no settled price set by God upon any Commodity that is
bought or sold under the Sun; but all things that we buy and sell, do
ebbe and flow, as to price, like the Tide:) How (then) shall a man of a
tender conscience doe, neither to wrong the seller, buyer, nor himself,
in buying and selling of commodities?

Wise. This Question is thought to be frivolous by all that are of Mr.
Badmans way; ’tis also difficult in it self: yet I will endeavour
to shape you an Answer, {123b} and that first to the matter of the
question; to wit, How a Tradesman should, in Trading, keep a good
conscience; (A buyer or seller either.) Secondly, How he should prepare
himself to this work, and live in the practice of it.

For the first: He {123c} must observe what hath been said before, to
wit, he must have conscience to God, charity to his neighbour; and I
will add, much moderation in dealing. Let him therefore keep within the
bounds of the affirmative of those eight reasons that before were urged
to prove, that men ought not in their Dealing, but to do Justly and
mercifully ’twixt man and man; and then there will be no great fear of
wronging the seller, buyer, or himself.

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

1. Let the Tradesman or others consider, that there is not that in
great Gettings, and in abundance, which the most of men do suppose: For
all that a man has over and above what serves for his present necessity
and supply, serves only to feed the lusts of the eye. For what good
is there to the owners thereof, save the beholding of them with their
eyes? {123d} Men also, many times, in getting of riches, get therewith
a snare to their soul: {123e} But few get good by getting of them. But
this consideration, Mr. Badman could not abide.

2. Consider, that the getting of wealth dishonestly (as he does, that
getteth it without good conscience and charity to his neighbour,) is a
great offender against God. Hence he says, I have smitten mine hands
at thy dishonest gain, which thou hast made. {124a} It is a manner of
speech that shews anger in the very making of mention of the Crime.
Therefore,

3. Consider, that a little honestly gotten, though it may yield thee
but a dinner of herbs at a time, will yield more peace therewith, than
will a stalled Ox, ill gotten. Better is a little with righteousness,
than great revenues without right. {124b}

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. {124c}

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? {124d}

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. {124e} What hath this man done now but lyed in the dispraising
of his bargain? and why did he dispraise it, but of a covetous mind, to
wrong and beguile the seller?

2. Art thou a seller, and do things grow dear? set not thy hand to
help, or hold them up higher; this cannot be done without wickedness
neither; for this is a making of the sheckle great: {125a} Art thou a
buyer, and do things grow dear? use no cunning or deceitful language
to pull them down: for that cannot be done but wickedly too. What then
shall we do? will you say. Why I answer: Leave things to the providence
of God, and do thou with moderation submit to his hand. But since, when
they are growing dear, the hand that upholds the price, is, for the
time, more strong than that which would pull it down; That being the
hand of the seller, who loveth to have it dear, specially if it shall
rise in his hand: therefore I say, do thou take heed, and have not a
hand in it. The which thou mayest have to thine own and thy neighbours
hurt, these three ways:

1. By crying out scarcity, scarcity, beyond the truth and state of
things: especially take heed of doing of this by way of a prognostick
for time to come. ’Twas for {125b} this for which he was trodden to
death in the gate of Samaria, that you read of in the book of Kings.
This sin has a double evil in it. 1. It belieth the present blessing
of God amongst us: and, 2. It undervalueth the riches of his goodness,
which can make all good things to abound towards us.

2. This wicked thing may be done by hoarding up, when the hunger and
Necessity of the poor calls for it. Now that God may shew his dislike
against this, he doth, as it were, license the people to curse such an
hoarder up. He that withholdeth corn, the people shall curse him, but
blessing shall be upon the head of him that selleth it. {125c}

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: {125d} Which then thou wilt do, when thou
shewest mercy to the poor in thy selling to him, and when thou for his
sake, because he is poor, undersellest the market. This is to buy and
sell with good conscience: thy buyer thou wrongest not, thy Conscience
thou wrongest not, thy self thou wrongest not, for God will surely
recompense thee.

I have spoken concerning Corn, but thy duty is, to let thy moderation
in all things be known unto all men, the Lord is at hand. {125e}

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. {126a}
He was exceeding proud and haughty in mind; He looked, that what he
said, ought not, must not be contradicted or opposed. He counted
himself as wise as the wisest in the Countrey, as good as the best,
and as beautiful as he that had most of it. He took great delight in
praising of himself, and as much in the praises that others gave him.
He could not abide that any should think themselves above him, or that
their wit or personage should by others be set before his. {126b} He
had scarce a fellowly carriage for his equals. But for those that were
of an inferior ranck, he would look over them in great contempt. And
if at any time he had any remote occasion of having to do with them,
he would shew great height, and a very domineering spirit. So that in
this it may be said that Solomon gave a characteristical note of him,
when he said: Proud and haughty scorner is his name, who dealeth in
proud wrath. {126c} He never thought his Dyet well enough dressed, his
Cloathes fine enough made, or his Praise enough refined.

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

Wise. You say right; Pride, is a sin that sticks close to Nature,
{126d} and is one of the first follies wherein it shews it self to be
polluted. For even in Childhood, even in little children, Pride will
first of all shew it self; it is a hasty, an early appearance of the
sin of the soul. It, as I may say, is that corruption that strives
for predominancy in the heart, and therefore usually comes out first.
But though children are so incident to it, yet methinks those of more
years, should be ashamed thereof. I might at the first have begun with
Mr. Badmans Pride, only I think it is not the Pride in Infancy, that
begins to make a difference betwixt one and another, as did, and do
those wherewith I began my relation of his life: therefore I passed it
over, but now, since he had no more consideration of himself, and of
his vile and sinful state, but to be proud when come to years; I have
taken the occasion in this place to make mention of his pride.

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

Wise. Laugh you to scorn! the Proud man will laugh you to scorn, bring
to him what Text you can, except God shall smite him in his conscience
by the Word: Mr. Badman did use to serve them so that did use to tell
him of his: and besides, when you have said what you can, they will
tell you they are not proud, and that you are rather the proud man,
else you would not judge, nor so malapertly meddle with other mens
matters as you do. Nevertheless, since you desire it, I will mention
two or three texts: They are these. Pride and arrogancy do I hate. A
mans pride shall bring him low. And he shall bring down their pride.
And all the proud, and all that do wickedly shall be as stubble, and
the day that comes shall burn them up. {127} This last, is a dreadful
Text; it is enough to make a proud man shake: God, saith he, will make
the proud ones as stubble; that is, as fuel for the fire, and the day
that cometh shall be like a burning oven, and that day shall burn them
up, saith the Lord. But Mr. Badman could never abide to hear pride
spoken against, nor that any should say of him, He is a proud man.

Atten. What should be the reason of that?

Wise. He did not tell me the reason; but I suppose it to be that which
is common to all vile persons. They love this Vice, but care not to
bear its name. {128a} The Drunkard loves the sin, but loves not to be
called a drunkard. The Thief loveth to steal, but cannot abide to be
called a thief, the whore loveth to commit uncleanness, but loveth not
to be called a Whore; And so Mr. Badman loved to be proud, but could
not abide to be called a proud man. The sweet of sin, is desirable to
polluted and corrupted man, but the name thereof, is a blot in his
Scutcheon.

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

Wise. There are two sorts of Pride; {128b} Pride of Spirit, and Pride
of Body. The first of these is thus made mention of in the Scriptures.
Every one that is proud in heart is abomination to the Lord. {128c} A
high look, and a proud heart, and the plowing of the wicked is sin.
The patient in spirit is better than the proud in spirit. Bodily pride
these Scriptures mention. In that day the Lord shall take away the
bravery of their tinckling ornaments about their feet, and their cauls,
and their round tires like the Moon, the chains, and the bracelets,
and the mufflers, the bonnets, and the ornaments of the legs, and the
headbands, and the tablets, and the ear-rings, the rings, and the
Nose-jewels: {128d} The changable suits of Apparell, and the mantles,
and the wimples, and the crisping pins, the glasses, and the fine
linnen, and the hoods and the vails. By these expressions it is evident
that there is Pride of Body, as well as Pride of Spirit, and that both
are sin, and so abominable to the Lord. But these Texts Mr. Badman
could never abide to read, they were to him as Micaiah was to Ahab,
they never spake good of him, but evil.

Atten. I suppose that it was not Mr. Badmans case alone even to maligne
those Texts that speak against their vices: For I believe, that most
ungodly men, (where the Scriptures are) have a secret antipathy against
those words of God that do most plainly and fully rebuke them for their
sins. {128e}

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. {129a} Pride of heart, is seen by outward things, as
Pride of Body in general, is a sign of pride of heart; for all proud
gestures of the body flow from Pride of heart: therefore Solomon saith;
There is a generation, O how lofty are their eyes, and their eye-lids
are lifted up: {129b} And again; There is that exalteth their gate,
their going. {129c} Now these lofty eyes, and this exalting of the
gate, is a sign of a Proud heart: for both these actions come from the
heart: for out of the heart comes Pride, in all the visible appearances
of it. {129d} But more particularly:

1. Heart Pride is discovered {129e} by a stretched out Neck, and by
mincing as they go. For the wicked, the Proud, have a proud Neck, a
proud Foot, a proud Tongue, by which this their going is exalted. This
is that which makes them look scornfully, speak ruggedly, and carry it
huffingly among their Neighbours.

2. A proud heart, is a persecuting one: The wicked through his pride
doth persecute the poor. {129f}

3. A prayerless man is a proud man. {129g}

4. A contentious man is a proud man. {129h}

5. The disdainful man is a proud man. {129i}

6. The man that oppresses his neighbour is a proud man. {129j}

7. He that hearkeneth not to Gods Word with reverence and fear, is a
proud man. {129k}

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. {129l} {129m}

As to bodily {129n} pride, it is discovered, that is, something of it,
by all the particulars mentioned before; for though they are said to
be symptoms of pride of heart, yet they are symptoms of that pride,
by their shewing of themselves in the Body. You know diseases that
are within, are seen oft-times by outward and visible Signs, yet by
them very signs even the outside is defiled also. So all those visible
signs of heart-pride, are signs of bodily pride also. But to come to
more outward signs: The putting on of Gold, and Pearls, and costly
array; the pleating of the hair, the following of fashions, the seeking
by gestures to imitate the proud, either by speech, looks, dresses,
goings, or other fools baubles, (of which at this time the world is
full) all these, and many more, are signs, as of a proud heart, so of
bodily pride also. {130b}

But Mr. Badman would not allow, by any means, that this should be
called Pride, {130c} but rather neatness, handsomness, comeliness,
cleanliness, &c. neither would he allow that following of fashions
was any thing else, but because he would not be proud, singular, and
esteemed fantastical by his neighbours.

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

Wise. My heart akes at this answer, because there is too much cause for
it. {130d} This very Answer would Mr. Badman give his wife, when she
(as she would sometimes) reproved him for his pride: We shall have,
says he, great amendments in living now, for the Devil is turned a
corrector of vice: For no sin reigneth more in the world, quoth he,
than pride among professors. And who can contradict him? let us give
the Devil his due, the thing is too apparent for any man to deny.

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, {131a} and I have read of
christian-shamefacedness; I have read of costly array, and of that
which becometh women professing Godliness, with good works; {131b}
{131c} but if I might speak, I know what I know, and could say, and
yet do no wrong, that which would make some professors stink in their
places; {131d} but now I forbear.

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. {131e} And when the hand of
the Rulers are chief in a trespass, who can keep their people from
being drowned in that trespass?

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; {131f} for though
men be as blind as Mr. Badman himself, yet they can see the foolish
lightness that must needs be the bottom of all these apish and wanton
extravagancies. But many have their excuses ready; to wit, their
Parents, their Husbands, and their breeding calls for it, and the like:
yea, the examples of good people prompt them to it: but all these will
be but the Spiders webb, when the thunder of the Word of the great God
shall rattle from Heaven against them, as it will at Death or Judgment;
but I wish it might do it before. But alas! these excuses are but bare
pretences, these proud ones love to have it so. I once talked with a
Maid, by way of reproof, for her fond and gaudy garment. But she told
me, [Picture: Take note symbol] The Tailor would make it so: when alas,
poor proud Girle, she gave order to the Taylor so to make it. Many make
Parents, and Husbands, and Taylors, &c. the Blind to others, but their
naughty hearts, and their giving of way thereto, that is the original
cause of all these evils.

Atten. Now you are speaking of the cause of pride, pray shew me yet
further why pride is now so much in request? {132b}

Wise. I will shew you what I think are the reasons of it.

1. The first is, {132c} Because such persons are led by their own
hearts, rather than by the Word of God. I told you before, that the
original fountain of pride is the heart. For out of the heart comes
pride; it is therefore because they are led by their hearts, which
naturally tends to lift them up in pride. This pride of heart, tempts
them, and by its deceits overcometh them; {132d} yea it doth put a
bewitching vertue into their Peacocks feathers, and then they are
swallowed up with the vanity of them.

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. {132e} Of the world therefore
Professors learn to be proud. But they should not take them for
example. It will be objected, No, nor your saints neither, for you are
as proud as others: Well, let them take shame that are guilty. But when
I say, professors should take example for their life by those that are
saints indeed, I mean as Peter says: They should take example of those
that were in old time, the saints; for saints of old time were the
best, therefore to these he directeth us for our pattern. Let the wives
conversation be chast, and also coupled with fear. Whose adorning,
saith Peter, let it not be that outward adorning, of pleating the hair,
and of wearing of gold, or of putting on of Apparel: but let it be the
hidden man of the heart, in that which is not corruptible, even the
ornament of a meek and quiet spirit, which is in the sight of God of
great price. For after this manner, in the old time, the holy women
also who trusted in God, adorned themselves, being in subjection to
their own husbands. {132f}

3. Another reason is, {133a} Because they have forgotten the pollution
of their Nature. For the remembrance of that, must needs keep us
humble, and being kept humble, we shall be at a distance from pride.
The proud and the humble are set in opposition; (God resisteth the
proud, but giveth grace to the humble.) And can it be imagined, that a
sensible Christian should be a proud one; sence of baseness tends to
lay us low, not to lift us up with pride; not with pride of Heart, nor
pride of Life: But when a man begins to forget what he is, then he, if
ever, begins to be proud.

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. {133b} If God was before them, as he is behind their back;
And if they saw him in his holiness, as he sees them in their sins
and shame, they would take but little pleasure in their apish Knacks.
The Holiness of God makes the Angels cover their faces, crumbles
Christians, when they behold it, into dust and ashes: {133c} and as his
Majesty is, such is his Word; Therefore they abuse it, that bring it to
countenance pride.

Lastly, {133d} But what can be the end of those that are proud, in
the decking of themselves after their antick manner? why are they for
going with their Bulls-foretops, with their naked shoulders, and Paps
hanging out like a Cows bag? why are they for painting their faces,
for stretching out their necks, and for putting of themselves into all
the Formalities which proud Fancy leads them to? Is it because they
would honour God? because they would adorn the Gospel? because they
would beautifie Religion, and make sinners to fall in love with their
own salvation? No, no. It is rather to please their lusts, to satisfie
their wild and extravagant fancies; and I wish none doth it to stir up
lust in others, to the end they may commit uncleanness with them. I
believe, whatever is their end, this is one of the great designes of
the Devil: and I believe also, that Satan has drawn more into the sin
of uncleanness, by the spangling shew of fine cloaths, than he could
possibly have drawn unto it, without them. I wonder what it was, that
of old was called the Attire of an Harlot: certainly it could not be
more bewitching and tempting than are the garments of many professors
this day.

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. {134a}

1. {134b} Then: ’Tis pride that makes poor Man so like the Devil in
Hell, that he cannot in it be known to be the Image and similitude of
God. The Angels when they became Devils, ’twas through their being
lifted or puffed up with pride. ’Tis pride also that lifteth or puffeth
up the heart of the sinner, and so makes him to bear the very image of
the Devil.

2. {134c} Pride makes a man so odious in the sight of God, that he
shall not, must not come nigh his Majesty. Though the Lord be high, yet
hath he respect to the lowly, but the proud he knows afar off. Pride
sets God and the Soul at a distrance; pride will not let a man come
nigh God, nor God will not let a proud man come nigh unto him: Now this
is a dreadful thing.

3. {134d} As pride sets, so it keeps God and the Soul at a distance.
God resisteth the proud; resists, that is, he opposes him, he thrusts
him from him, he contemneth his person and all his performances. Come
in to Gods Ordinances, the proud man may; but come into his presence,
have communion with him, or blessing from him, he shall not. For the
high God doth resist him. {135a}

4. {135b} The Word saith, that The Lord will destroy the House of the
proud. He will destroy his House; it may be understood, he will destroy
him and his. So he destroyed proud Pharaoh, so he destroyed proud
Corah, and many others.

5. {135c} Pride, where it comes, and is entertained, is a certain
forerunner of some Judgment that is not far behind. When pride goes
before, shame and destruction will follow after. When pride cometh,
then cometh shame. Pride goeth before destruction, and a haughty spirit
before a fall.

6. {135d} Persisting in pride makes the condition of a poor man as
remediless as is that of the Devils themselves.

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? {135e}
Instead of believing that there was a God, his Mouth, his Life and
Actions declared, that he believed no such thing. His transgression
said within my heart, that there was no fear of God before his eyes.
{135f} {135g} Instead of honouring of God, and of giving glory to him
for any of his Mercies, or under any of his good Providences towards
him (for God is good to all, and lets his Sun shine, and his Rain fall
upon the unthankful and unholy,) he would ascribe the glory to other
causes. If they were Mercies, he would ascribe them (if the open face
of the providence did not give him the lye) to his own wit, labour,
care, industry, cunning, or the like: if they were Crosses, he would
ascribe them, or count them the offspring of Fortune, ill Luck, Chance,
the ill mannagement of matters, the ill will of neighbours, or to his
wifes being Religious, and spending, as he called it, too much time in
Reading, Praying, or the like. It was not in his way to acknowledge
God, (that is, graciously) or his hand in things. But, as the Prophet
saith; Let favour be skewed to the wicked, yet will he not learn
righteousness. {136a} And again, They returned not to him that smote
them, nor did they seek the Lord of hosts. {136b} This was Mr. Badmans
temper, neither Mercies nor Judgment would make him seek the Lord. Nay,
as another Scripture sayes, he would not see the works of God, nor
regard the operations of his hands either in mercies or in Judgments.
{136c} But further, when by Providence he has been cast under the best
Means for his soul, (for, as was shewed before, he having had a good
master, and before him a good father, and after all a good wife, and
being sometimes upon a Journey, and cast under the hearing of a good
Sermon, as he would sometimes for novelties sake go to hear a good
Preacher;) he was always without heart to make use thereof: In this
land of righteousness he would deal unjustly, and would not behold the
majesty of the Lord.

Instead of reverencing the Word, {136g} when he heard it preached,
read, or discoursed of, he would sleep, talk of other Business, or else
object against the authority, harmony, and wisdom of the Scriptures.
Saying, How do you know them to be the Word of God? how do you know
that these sayings are true? The Scriptures, he would say, were as
a Nose of Wax, and a man may turn them whithersoever he lists: one
Scripture says one thing, and another sayes the quite contrary;
Besides, they make mention of a thousand imposibilities; they are the
cause of all dissensions and discords that are in the Land: Therefore
you may (would he say) still think what you will, but in my mind they
are best at ease that have least to do with them.

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, {136h} the matter of his Jests, and the objects of his
slanders. He would either make a mock at their sober deportment, their
gracious language, quiet behaviour, or else desperately swear that they
did all in deceit and hypocrisie. He would endeavour to render godly
men as odious and contemptable as he could; any lyes that were made
by any, to their disgrace, those he would avouch for truth, and would
not endure to be controlled. He was much like those that the prophet
speaks of, that would sit and slander his mothers son; {137a} yea,
he would speak reproachfully of his wife, though his conscience told
him, and many would testifie, that she was a very vertuous woman. He
would also raise slanders of his wives friends himself, affirming that
their doctrine tended to lasciviousness, and that in their assemblies
they acted and did unbeseeming men and women, that they committed
uncleanness, &c. He was much like those that affirmed the Apostle
should say, Let us do evil that good may come: {137b} Or like those
of whom it is thus written: Report, say they, and we will report it.
{137c} And if he could get any thing by the end that had scandal in it,
if it did but touch professors, how falsely soever reported; Oh! then
he would glory, laugh, and be glad, and lay it upon the whole party:
Saying, Hang them Rogues, there is not a barrel better Herring of all
the holy Brotherhood of them: Like to like, quoth the Devil to the
Collier, this is your precise Crew. And then he would send all home
with a curse.

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. {137d}

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 {137e} angry, wrathfull, envious man, a man that knew not
what meekness or gentleness meant, nor did he desire to learn. His
natural temper was to be surly, huffie, and rugged, and worse; and
he so gave way to his temper, as to this, that it brought him to be
furious and outrageous in all things, specially against goodness it
self, and against other things too, when he was displeased. {138a}

Atten. Solomon saith, He is a fool that rageth.

Wise. He doth so; and sayes moreover, That anger rests in the bosom of
fools. {138b} And truly, if it be a sign of a Fool to have anger rest
in his bosom, then was Mr. Badman, notwithstanding the conceit that he
had of his own abilities, a Fool of no small size.

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 {138c} from pride and arrogancy,
and they again from ignorance, and ignorance from the Devil; And I
thought, that since you spake of the pride of Mr. Badman before, we
should have something of these before we had done.

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? {138d} {138e}

This Envy, for the foulness of it, is reckoned {138f} among the foulest
Villanies that are, as adultery, murder, drunkenness, revellings,
witchcrafts, heresies, seditions, &c. Yea, it is so malignant a
corruption, that it rots the very bones of him in whom it dwells. A
sound heart is life to the flesh, but envy the rottenness of the bones.
{139a}

Atten. This Envy is the very Father and Mother of a great many hideous
and prodigious wickednesses: I say, it is the very {139b} Father and
Mother of them; it both besets them, and also nourishes them up, till
they come to their cursed maturity in the bosom of him that entertains
them.

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. {139c} Wherefore, I say, you have
rightly called it, The very Father and Mother of a great many other
sins. And now for our further edification, I will reckon up some of the
births of Envy.

1. Envy, as I told you before, it rotteth the very bones of him that
entertains it. And, {139d}

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. {139e} That is, him in whom it resides, and him
who is its object.

4. ’Twas that also that slew Jesus Christ himself; for his adversaries
persecuted him through their envy. {139f} {139g}

5. Envy was that by vertue of which Joseph was sold by his Brethren
into Egypt: {139h}

6. ’Tis envy that hath the hand in making of variance among Gods
Saints. {139i}

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 {140a} a rare case, even this of Mr. Badman, that he
should never in all his life be touched with remorse for his ill-spent
life.

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: {140b} Once when he broke his legg
as he came home drunk from the Ale-house; and another time when he fell
sick, and thought he should die: Besides these two times, I do not
remember any more.

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. {140c} But you would not think how he {140d} swore at
first. But after a while, he comeing to himself, and feeling by his
pain, and the uselesness of his legg, what case he was in, and also
fearing that this bout might be his death; he began to crie out after
the manner of such; {140e} Lord help me, Lord have mercy upon me, good
God deliver me, and the like. So there he lay, till some came by, who
took him up, carried him home, where he lay for some time, before he
could go abroad again.

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; {141a} because, when
his pain was gone, and he had got hopes of mending, even before he
could go abroad, he cast off prayer, and began his old game; to wit, to
be as bad as he was before. He then would send for his old companions;
his Sluts also would come to his house to see him, and with them he
would be, as well as he could for his lame leg, as vicious as they
could be for their hearts.

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. [Picture: Take note symbol] 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, {141c} as with oaths, blasphemies, lyes, revellings,
whoreings, brawlings, &c. it is a wonder to me, that any that live in
that sin should escape such a blow from heaven that should tumble them
into their graves. Besides, when I consider also how, when they are
as drunk as beasts, they, without all fear of danger, will ride like
Bedlams and mad men, even as if they did dare God to meddle with them
if he durst, for their being drunk: I say, I wonder that he doth not
withdraw his protecting providences from them, and leave them to those
Dangers and Destructions that by their sin they have deserved, and
that by their Bedlam madness they would rush themselves into: only I
consider again, that he has appointed a day wherein he will reckon with
them, {141d} and doth also commonly make Examples of some, to shew that
he takes notice of their sin, abhorrs their way, and will count with
them for it at the set time.

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: {142a} Or as the Margent reads it,
in the place of beholders. He layes them with his stroak in the place
of beholders. There was {142b} Mr. Badman laid, his stroak was taken
notice of by every one: his broken legg was at this time the Town-talk.
Mr. Badman has broken his legg, sayes one: How did he break it? sayes
another: As he came home drunk from such an Ale-house, said a third; A
Judgment of God upon him, said a fourth. This his sin, his shame, and
punishment, are all made conspicuous to all that are about him. I will
here tell you another story or two.

I have read in Mr. Clark’s Looking-glass for Sinners; {142c} That upon
a time, a certain drunken fellow boasted in his Cups, that there was
neither Heaven nor Hell; also he said, He believed, that man had no
Soul, and that for his own part, he would sell his soul to any that
would buy it. Then did one of his companions buy it of him for a cup of
Wine; and presently the Devil in mans shape bought it of that man again
at the same price; and so in the presence of them all laid hold on this
Soul-seller, and carried him away through the Air, so that he was never
more heard of.

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. {143a}

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. {143b} To my best remembrance, he lay crying out
all one night for fear, and at times he would so tremble, that he would
make the very bed shake under him. {143c} But, Oh! how the thoughts
of Death, of Hell-fire, and of eternal Judgment, did then wrack his
conscience. Fear might be seen in his face, and in his tossings to and
fro: It might also be heard in his words, and be understood by his
heavy groans. He would often cry, I am undone, I am undone; my vile
life has undone me.

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: {143d} But alas, atheistical thoughts,
Notions and Opinions, must shrink and melt away, when God sends, yea
comes with sickness to visit the soul of such a sinner for his sin.
There was a man dwelt about 12 miles off from us, that had so trained
up himself in his atheistical Notions, that at last he attempted to
write a book against Jesus Christ, and against the divine Authority
of the Scriptures. (But I think it was not printed:) Well, after many
days God struck him with sickness, whereof he dyed. So, being sick,
and musing upon his former doings, the Book that he had written came
into his mind, and with it such a sence of his evil in writing of
it, that it tore his Conscience as a Lyon would tare a Kid. He lay
therefore upon his death-bed in sad case, {144a} and much affliction
of conscience: some of my friends also went to see him; and as they
were in his chamber one day, he hastily called for Pen Ink and Paper,
which when it was given him, he took it and writ to this purpose.
[Picture: Take note symbol] I, such an one, in such a Town, must goe
to Hell-fire, for writing a Book against Jesus Christ, and against the
Holy Scriptures: And would also have leaped out of the window of his
house to have killed himself, but was by them prevented of that: so he
dyed in his bed, such a death as it was. ’Twill be well if others take
warning by him.

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. {144c} For now she was his good wife, his godly wife,
his honest wife, his duck, and dear, and all. Now he told her, that she
had the best of it, she having a good Life to stand by her, while his
debaucheries and ungodly Life did always stare him in the face. Now he
told her, the counsel that she often gave him, was good; though he was
so bad as not to take it.

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. {145a}

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, {145b} what a great change there was wrought upon Mr.
Badman; how sorry he was for his sins, how he began to love his wife,
how he desired good men should pray to God to spare him; and what
promises he now made to God in his sickness, that if ever he should
raise him from his sick bed to health again, what a new penitent man he
would be towards God, and what a loving husband to his good wife.

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, {145c} you cannot think how apt she was to
believe it so; she rejoyced, and she hoped as she would have it. But,
alas! alas! in little time things all proved otherwise.

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: {146a} and now did his wife and her good friends stand
gaping, to see Mr. Badman fulfill his promise of becoming new towards
God, and loving to his wife: but the contrary only shewed it self. For
so soon as ever he had hopes of mending, and found that his strength
began to renew, his trouble began to goe off his heart, and he grew as
great a stranger to his frights and fears, as if he had never had them.

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:
{146b} That those fears and Out-cries did arise from the height of
his distemper, for that disease was often attended with lightness of
the head, by reason the sick party could not sleep, and for that the
vapours disturbed the brain: But you see Sir, quoth he, that so soon
as you got sleep and betook your self to rest, you quickly mended, and
your head settled, and so those frenzies left you.

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. {147a}

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.
{147b}

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. {147c}

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. {147d}

Atten. Sick-bed Repentance is seldom good for any thing.

Wise. You {147e} say true, it is very rarely good for any thing indeed.
Death is unwelcom to Nature, and usually when sickness and death visit
the sinner; the first taking of him by the shoulder, and the second
standing at the Bed-chamber door to receive him; then the sinner begins
to look about him, and to bethink with himself, These will have me
away before God; and I know that my Life has not been as it should,
how shall I do to appear before God! Or if it be more the sence of the
punishment, and the place of the punishment of sinners, that also is
starting to a defiled conscience, now rouzed by deaths lumbring at the
door.

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. {148a}

Atten. Yet one may see, by this, the desperateness of mans heart:
{148b} for what is it but desperate wickedness, to make promise to God
of amendment, if he will but spare them; and yet so soon as they are
recovered (or quickly after,) fall to sin as they did before, and never
to regard their promise more.

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, {148c} and that he
hath laid them up against the time to come; and will then bring out,
and testifie to their faces, that they flattered him with their mouth,
and lyed unto him with their tongue, {148d} when they lay sick, to
their thinking, upon their death-bed, and promised him that if he would
recover them they would repent and amend their ways. But thus, as I
have told you, Mr. Badman did. He made great promises that he would be
a New man, that he would leave his sins, and become a Convert, that he
would love, &c. his godly wife, &c. Yea many fine words had Mr. Badman
in his sickness, but no good actions when he was well.

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 {149a} broke her heart, it was a worse disappointment to
her than the cheat that he gave her in marriage: At least she laid it
more to heart, and could not so well grapple with it. You must think
that she had put up many a prayer to God for him before, even all the
time that he had carried it so badly to her, and now when he was so
affrighted in his sickness, and so desired that he might live and mend,
poor woman, she thought that the time was come for God to answer her
prayers; nay, she did not let with gladness, to whisper it out amongst
her Friends, that ’twas so: but when she saw her self disappointed by
her husbands turning Rebel again, she could not stand up under it, but
falls into a languishing distemper, and in a few weeks gave up the
Ghost.

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. {149b} Now, said she, I am going to rest from my sorrows,
my sighs, my tears, my mournings and complaints: I have heretofore
longed to be among the Saints, but might by no means be suffered to
goe, but now I am going, (and no man can stop me) to the great Meeting,
to the general Assembly, and Church of the first-born which are written
in Heaven. {149c} There I shall have my hearts desire; there I shall
worship without Temptation or other impediment; there I shall see the
face of my Jesus, whom I have loved, whom I have served, and who now,
I know, will save my soul. {149d} I have prayed often for my husband,
that he might be converted, but there has been no answer of God in that
matter; Are my prayers lost? are they forgotten? are they thrown over
the barr? No; they are hanged upon the horns of the golden Altar, and I
must have the benefit of them my self, that moment that I shall enter
into the gates, in at which the righteous Nation that keepeth truth
shall enter: I say, I shall have the benefit of them. I can say as holy
David; I say, I can say of my husband, as he could of his enemies. As
for me, when they were sick my cloathing was of sack-cloth, I humbled
my soul with fasting, and my prayer returned into my bosom. {150a} My
prayers are not lost, my tears are yet in God’s bottle; I would have
had a Crown, and Glory for my husband, and for those of my children
that follow his steps; but so far as I can see yet, I must rest in the
hope of having all my self.

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, {150b} That now he and she must
part, and said she, God knows, and thou shalt know, that I have been a
loving, faithful Wife unto thee; my prayers have been many for thee;
and as for all the abuses that I have received at thy hand, those I
freely and heartily forgive, and still shall pray for thy conversion,
even as long as I breathe in this world. But husband, I am going
thither, where no bad man shall come, and if thou dost not convert,
thou wilt never see me more with comfort; let not my plain words offend
thee: I am thy dying wife, and of my faithfulness to thee, would leave
this Exhortation with thee: Break off thy sins, fly to God for mercy
while mercies gate stands open; remember, that the day is coming, when
thou, though now lusty and well, must lye at the gates of death, as I
do: And what wilt thou then do, if thou shalt be found with a naked
soul, to meet with the Cherubims with their flaming swords? yea, what
wilt thou then do, if Death and Hell shall come to visit thee, and thou
in thy sins, and under the Curse of the Law?

Atten. This was honest and plain: but what said Mr. Badman to her?

Wise. He did what he could to divert her talk, {151a} by throwing in
other things; he also shewed some kind of pity to her now, and would
ask her, What she would have? and with various kind of words put her
out of her talk; for when she see that she was not regarded, she fetcht
a deep sigh, and lay still. So he went down, and then she called for
her Children, and began to talk to them. And first she spake to those
that were rude, {151b} and told them the danger of dying before they
had grace in their hearts. She told them also, that Death might be
nearer them than they were aware of; and bid them look, when they went
through the Church-yard again, if there was not little graves there.
And, ah children, said she, will it not be dreadful to you, if we only
shall meet at the day of Judgment, and then part again, and never see
each other more? And with that she wept, the Children (also) wept; so
she held on her discourse: Children, said she, I am going from you, I
am going to Jesus Christ, and with him there is neither sorrow, nor
sighing, nor pain, nor tears, nor death. {151c} Thither would I have
you go also, but I can neither carry you, nor fetch you thither; but if
you shall turn from your sins to God, and shall beg mercy at his hands
by Jesus Christ, you shall follow me, and shall, when you dye, come to
the place where I am going, that blessed place of Rest: and then we
shall be for ever together, beholding the face of our Redeemer, to our
mutual and eternal joy. So she bid them remember the words of a dying
mother when she was cold in her grave, and themselves were hot in their
sins, if perhaps her words might put check to their vice, and that they
might remember and turn to God.

Then they all went down; but her {151d} Darling, to wit, the child that
she had most love for, because it followed her ways. So she addressed
her self to that. Come to me, said she, my sweet child, thou art the
child of my joy: I have lived to see thee a Servant of God; thou shalt
have eternal life. I, my sweet heart, shall goe before, and thou shalt
follow after; if thou shalt hold the beginning of thy confidence
stedfast to the end. {152a} When I am gone, do thou still remember my
words, love thy Bible, follow my Ministers, deny ungodliness still, and
if troublous times shall come, set an higher price upon Christ, his
Word and Wayes, and the testimony of a good conscience, than upon all
the world besides. Carry it kindly and dutifully to thy Father, but
choose none of his ways. If thou mayest, goe to service, choose that,
rather than to stay at home; but then be sure to choose a service where
thou mayest be helped forwards in the way to heaven; and that thou
mayest have such a service, speak to my Minister, he will help thee, if
possible, to such an one.

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. {152b}
Thou hast Grace, they have none: do thou therefore beautifie the way
of salvation before their eyes, by a godly life, and conformable
conversation to the revealed will of God, that thy Brothers and Sisters
may see and be the more pleased with the good wayes of the Lord.

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
{152c} died with a soul full of Grace, an heart full of comfort, and by
her death ended a life full of trouble. Her husband made a Funerall for
her, perhaps because he was glad he was rid of her, but we will leave
that to be manifest at Judgment.

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: [Picture: Take note symbol] 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, {153b} and became a very hopefull young man: but
for the rest I can say nothing.

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. {153c}

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? {154a} Meaning, Who would be
at the charge to have a Wife, that can have a Whore when he listeth?
So villanous, so abominable did he continue after the death of his
wife. Yet at last there was one was too hard for him. For, getting of
him to her upon a time, and making of him sufficiently drunk, she was
so cunning as to get a promise of marriage of him, and so held him to
it, and forced him to marry her. {154b} And she, as the saying is, was
as good as he, {154c} at all his vile and ranting tricks: she had her
companions as well as he had his, and she would meet them too at the
Tavern and Ale-house, more commonly than he was aware of. To be plain,
she was a very Whore, and had as great resort came to her, where time
and place was appointed, as any of them all. Aie, and he smelt it too,
but could not tell how to help it. For if he began to talk, she could
lay in his dish the whores that she knew he haunted, and she could fit
him also with cursing and swearing, for she would give him Oath for
Oath, and Curse for Curse.

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, {154d} in the year 1551. in a city of Savoy,
a man who was a monstrous Curser and Swearer, and though he was often
admonished and blamed for it, yet would he by no means mend his
manners. At length a great plague happening in the City, he withdrew
himself into a Garden, where being again admonished to give over his
wickedness, he hardned his heart more, Swearing, Blaspheming God, and
giving himself to the Devil: And immediately the Devil snatched him
up suddenly, his wife and kinswoman looking on, and carried him quite
away. The Magistrates advertised hereof, went to the place and examined
the Woman, who justified the truth of it.

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. {155} With this
last wife Mr. Badman lived a pretty while; but, as I told you before,
in a most sad and hellish manner. And now he would bewail his first
wifes death: not of love that he had to her Godliness, for that he
could never abide, but for that she used alwayes to keep home, whereas
this would goe abroad; his first wife was also honest, and true to
that Relation, but this last was a Whore of her Body: The first woman
loved to keep things together, but this last would whirl them about as
well as he: The first would be silent when he chid, and would take it
patiently when he abused her, but this would give him word for word,
blow for blow, curse for curse; so that now Mr. Badman had met with his
match: {156a} God had a mind to make him see the baseness of his own
life, in the wickedness of his wives. {156b} But all would not do with
Mr. Badman, he would be Mr. Badman still: This Judgment did not work
any reformation upon him, no, not to God nor man.

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, {156c} ’Tis a righteous Judgment of God upon him, for
his abusive carriage and language to his other wife: for they were
all convinced that she was a vertuous woman, and he, vile wretch, had
killed her, I will not say, with, but with the want of kindness.

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. {156d} And, in reason, how could it be otherwise? he would
have his way, and she would have hers; he among his companions, and she
among hers; he with his Whores, and she with her Rogues; and so they
brought their Noble to Nine-pence.

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, {157a}
for there were many that had consented, and laid their heads together
to bring him to his end. He was dropsical, he was consumptive, he was
surfeited, was gouty, and, as some say, he had a tang of the Pox in his
bowels. Yet the Captain of all these men of death that came against him
to take him away, was the Consumption, for ’twas that that brought him
down to the grave.

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. {157b} His Name rotted above ground, as his Carkass
rotted under. And this is according to the saying of the wise man: The
memory of the just is blessed, but the name of the wicked shall rot.
{157c}

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: {158a} not that I altogether doubt it, because you have affirmed
it, but yet I love to have proof for what men say in such weighty
matters.

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, {158b} this was urged to prove it. He had
not in all the time of his sickness, a sight and sence of his sins, but
was as secure, and as much at quiet, as if he had never sinned in all
his life.

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. {159a} Oh! for a man to live
in sin, and to go out of the world without Repentance for it, is the
saddest Judgement that can overtake a man.

Atten. But, Sir, although both you and I have consented that {159b}
without a sight and sence of sin there can be no Repentance, yet that
is but our bare Say-so; let us therefore now see if by the Scripture we
can make it good.

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: {159c} Paul repented not till he had sight and sence of his sins:
the Jailor repented not till he had sight and sence of his sins: nor
could they. For of what should a man repent? The Answer is, of Sin.
What is it to Repent of sin? The answer is, To be sorry for it, to turn
from it. {159d} But how can a man be sorry for it, that has neither
sight nor sence of it. David did, not only commit sins, but abode
impenitent for them, untill Nathan the Prophet was sent from God to
give him a sight and sence of them; {159e} and then, but not till then,
he indeed repented of them. Job, in order to his Repentance, cries unto
God, Shew me wherefore thou contendest with me. And again, That which I
see not teach thou me, I have born chastisement, I will not offend any
more: {159f} That is, not in what I know, for I will repent of it; nor
yet in what I know not, when thou shalt shew me it.

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. {159g}

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, {160a} rise at the Judgement with him, hang
about his Neck like Cords and Chains when he standeth at the Barre
of Gods Tribunal, and goe with him too when he goes away from the
Judgment-seat, with a Depart from me ye cursed into everlasting fire,
prepared for the Devil and his Angels; and there shall fret and gnaw
his Conscience, because they will be to him a never-dying worm. {160b}

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 {160c} produce that Repentance,
that is Repentance unto salvation; repentance never to be repented
of. For it is yet fresh before us, that Mr. Badman had a sight and
sence of sin, in that fit of sickness that he had before, but it dyed
without procuring any such godly fruit; as was manifest by his so
soon returning with the Dog to his Vomit. Many people think also that
Repentance stands in Confession of sin only, but they are very much
mistaken: For Repentance, as was said before, is a being sorry for, and
a turning from transgression to God by Jesus Christ. Now, if this be
true, that every sight and sence of sin will not produce Repentance,
then Repentance cannot be produced there where there is no sight and
sence of sin. That every sight and sence of sin will not produce
repentance, to wit, the godly repentance that we are speaking of, is
manifest in Cain, Pharaoh, Saul and Judas, who all of them had sence,
great sence of sin, but none of them repentance unto life.

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. {160d} He did not desire a sight and
sence of sins, that he might have repentance for them. Did I say he
did not desire it, I will add, he greatly desired to remain in his
security: and that I shall prove by that which follows. First, he could
not endure that any man, now, should talk to him of his sinfull life,
and yet that was the way to beget a sight and sence of sin, and so of
repentance from it in his soul. But, I say, he could not endure such
discourse. Those men that did offer to talk unto him of his ill-spent
Life, they were as little welcome to him in the time of his last
sickness, as was Elijah when he went to meet with Ahab, as he went down
to take possession of Naboths Vineyard. Hast thou found me, said Ahab,
O mine enemy? {161a} So would Mr. Badman say in his heart to and of
those that thus did come to him, though indeed they came even of love,
to convince him of his evil life, that he might have repented thereof,
and have obtained mercy.

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. {161b} But these kind of talks, I say, Mr. Badman
better brooked, than he did the company of better men.

But I will more particularly give you a Character {161c} of his
carriage to good men (and good talk) when they came to see him.

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. {163a} He is a man that sayes in his heart and with his
actions, I have loved strangers, (sins) and after them I will goe. He
is a man that shuts his eyes, stops his ears, and that turneth his
spirit against God. Yea he is the man that is at enmity with God, and
that abhorres him with his soul. {163b}

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. {163c} True, when sinking fits, stitches, or pains took
hold upon him, then he would say as other carnal men use to do, Lord
help me, Lord strengthen me, Lord deliver me, and the like: But to cry
to God for mercy, that he did not, but lay, as I hinted before, as if
he never had sinned.

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.
{163d} But he that hath not the first signs of repentance, ’tis a sign
he hath none of the other, and so indeed none at all. I do not say, but
there may be crying, where there may be no sign of repentance. They
cryed, says David, to the Lord, but he answered them not; {163e} but
that he would have done, if their cry had been the fruit of repentance.
But, I say, if men may cry, and yet have no repentance, be sure, they
have none, that cry not at all. It is said in Job, They cry not when
he bindeth them; {163f} that is, because they have no repentance; no
repentance, no cryes; false repentance, false cryes; true repentance,
true cryes.

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. {164a}

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. {164b} Those who were his old sinfull
companions in the time of his health, were those whose company and
carnal talk he most delighted in, in the time of his sickness. I did
occasionally hint this before, but now I make it an argument of his
want of grace: for where there is indeed a work of Grace in the heart,
that work doth not only change the heart, thoughts and desires, but the
conversation also; yea conversation and company too. When Paul had a
work of grace in his soul, he assayed to Joyn himself to the Disciples.
He was for his old companions in their abominations no longer: he was
now a Disciple, and was for the company of Disciples. And he was with
them coming in and going out in Jerusalem. {165a}

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. {165b}

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. {165c} Now
if all things are become new, to wit, heart, mind, thoughts, desires,
and delights, it followeth by consequence that the company must be
answerable: hence it is said, That they that believed were together;
that they went to their own company; that they were added to the
Church; that they were of one heart and of one soul; {165d} and the
like. Now if it be objected that Mr. Badman was sick, and so could
not goe to the godly, yet he had a tongue in his head, and could, had
he had an heart, have spoken to some to call or send for the godly to
come to him. Yea, he would have done so; yea the company of all others,
specially his fellow sinners, would, even in every appearance of them
before him, have been a burden and a grief unto him. His heart and
affection standing bent to good, good companions would have suited him
best. But his Companions were his old Associates, his delight was in
them, therefore his heart and soul were yet ungodly.

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 {166a} there was not any other alteration in him, than what
was made by his disease upon his body: sickness, you know, will alter
the body, also pains and stitches will make men groan; but for his
mind he had no alteration there. His mind was the same, his heart was
the same. He was the self-same Mr. Badman still: not onely in Name but
Conditions, and that to the very day of his death: yea, so far as could
be gathered to the very moment in which he died.

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 {166b} Lamb. There seemed not to be in it, to
standers by, so much as a strong struggle of Nature: and as for his
Mind, it seemed to be wholly at quiet. But pray why do you ask me this
question?

Atten. Not for mine own sake, but for others. For there is such {166c}
an opinion as this among the ignorant: That if a man dies, as they call
it, like a Lamb, that is, quietly, and without that consternation of
mind that others shew in their death, they conclude, and that beyond
all doubt, that such an one is gone to Heaven, and is certainly escaped
the wrath to come.

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
{167a} Judgment therefore that we make of the eternall condition of a
man must be gathered from another consideration: To wit, Did the man
die in his sins? did he die in unbelief? did he die before he was born
again? then he is gone to the Devil and hell, though he died never so
quietly. Again, Was the man a good man? had he faith and holiness?
was he a lover and a Worshipper of God by Christ, according to his
Word? Then he is gone to God and Heaven, how suddenly, or in what
consternation of mind soever he died: But Mr. Badman was naught, his
life was evil, his wayes were evil; evil to his end: he therefore went
to Hell and to the Devil, how quietly soever he died.

Indeed there is, in some cases, a Judgment to be made of a mans eternal
condition by the manner of the death he dieth. {167b} As suppose now
a man should murder himself, or live a wicked life, and after that
die in utter despair; these men without doubt do both of them goe to
Hell. And here I will take an occasion to speak of two of Mr. Badmans
Brethren, (for you know I told you before that he had Brethren,) and of
the manner of their death. One of them killed himself, and the other
after a wicked life died in utter despair. Now I should not be afraid
to conclude of both these, that they went by, and through their death
to hell.

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. [Picture: Take note symbol] 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. [Picture: Take note symbol] I can tell you a more dreadful thing
than this: I mean as to the manner of doing the fact. {168c} There was
about twelve years since, a man that lived at Brafield by Northampton,
(named John Cox) that murdered himself; the manner of his doing of it
was thus. He was a poor man, and had for some time been sick (and the
time of his sickness was about the beginning of Hay-time;) and taking
too many thoughts how he should live afterwards, if he lost his present
season of work, he fell into deep despair about the world, and cryed
out to his wife the morning before he killed himself, saying, We are
undone. But quickly after, he desired his wife to depart the room,
Because, said he, I will see if I can get any rest; so she went out:
but he instead of sleeping, quickly took his Raisor, and therewith cut
up a great hole in his side, out of which he pulled, and cut off some
of his guts, and threw them, with the blood up and down the Chamber.
But this not speeding of him so soon as he desired, he took the same
Raisor and therewith cut his own throat. His wife then hearing of him
sigh and fetch his wind short, came again into the room to him, and
seeing what he had done, she ran out and called in some Neighbours,
who came to him where he lay in a bloody manner, frightfull to behold.
Then said one of them to him, Ah! John, what have you done? are you
not sorry for what you have done? He answered roughly, ’Tis too late
to be sorry. Then said the same person to him again, Ah! John, pray to
God to forgive thee this bloody act of thine. At the hearing of which
Exhortation, he seemed much offended, and in angry manner said, Pray!
and with that flung himself away to the wall, and so after a few gasps
died desperately. When he had turned him of his back, to the wall, the
blood ran out of his belly as out of a boul, and soaked quite through
the bed to the boards, and through the chinks of the boards it ran
pouring down to the ground. Some said, that when the neighbours came to
see him, he lay groaping with his hand in his bowels, reaching upward,
as was thought, that he might have pulled or cut out his heart. ’Twas
said also, that some of his Liver had been by him torn out and cast
upon the boards, and that many of his guts hung out of the bed on the
side thereof. But I cannot confirm all particulars; but the general of
the story, with these circumstances above mentioned, is true; I had it
from a sober and credible person, who himself was one that saw him in
this bloody state, and that talked with him, as was hinted before.

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: {169a} This Mr. Badmans other Brother was a very
wicked man, both in Heart and Life; I say in Heart, because he was so
in Life, nor could anything reclaim him; neither good Men, good Books,
good Examples, nor Gods Judgements. Well, after he had lived a great
while in his sins, God smote with a sickness of which he died. Now in
his sickness his Conscience began to be awakened, and he began to roar
out of his ill-spent Life, insomuch that the Town began to ring of him.
Now when it was noysed about, many of the Neighbours came to see him,
and to read by him, as is the common way with some; but all that they
could doe, [Picture: Take note symbol] could not abate his terror, but
he would lie in his Bed gnashing of his teeth, and wringing of his
wrists, concluding upon the Damnation of his Soul, and in that horror
and despair he dyed; not calling upon God, but distrusting in his
Mercy, and Blaspheming of his Name.

Atten. This brings to my mind a man that a Friend of mine told me of.
[Picture: Take note symbol] 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. {170a} But alas, should
I set my self to collect these dreadful Stories, it would be easie in
little time to present you with hundreds of them: But I will conclude
as I began; They that are their own Murderers, or that die in Despair,
after they have lived a life of wickedness, do surely go to Hell.

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: {171a} How that he dyed very stilly and quietly;
upon which you made observation, that the common people conclude,
that if a man dyes quietly, and as they call it, like a Lamb, he is
certainly gone to Heaven: when alas, if a wicked man dyes quietly, if a
man that has all his dayes lived in notorious sin, dyeth quietly; his
quiet dying is so far off from being a sign of his being saved, that it
is an uncontrollable proof of his damnation. This was Mr. Badmans case,
he lived wickedly even to the last, and then went quietly out of the
world: therefore Mr. Badman is gone to Hell.

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 what 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. {171b} This, as it is testified by all the Scriptures, so
it is testified by Christian experience. He that knows of himself to
be a sinner, is molested, especially if that knowledge comes not to
him untill he is cast upon his death-bed; molested, I say, before he
can dye quietly. Yea, he is molested, dejected and cast down, he is
also made to cry out, to hunger and thirst after mercy by Christ,
and if at all he shall indeed come to die quietly, I mean with that
quietness that is begotten by Faith and Hope in Gods mercy (to the
which Mr. Badman and his brethren were utter strangers,) his quietness
is distinguished by all Judicious observers, by what went before it, by
what it flows from, and also by what is the fruit thereof.

I must confess I am no admirer of sick-bed repentance, for I think
verily it is seldom {171c} good for any thing: but I say, he that hath
lived in sin and profaneness all his dayes, as Mr. Badman did, and yet
shall dye quietly, that is, without repentance steps in ’twixt his life
and death, he is assuredly gone to Hell, and is damned.

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. {172a} This was Mr. Badmans case, he had attending
of him a sinfull life, and that to the very last, and yet dyed quietly,
that is, without repentance; he is gone to Hell and is damned. For the
Nature of repentance, I have touched upon that already, and shewed,
that it never was where a quiet death is the immediate companion of a
sinfull life; and therefore Mr. Badman is gone to Hell.

Secondly, {172b} My second argument is drawn from that blessed Word of
Christ, While the strong man armed keeps the house, his goods are in
peace, till a stronger than he comes: but the strong man armed kept Mr.
Badmans house, that is, his heart, and soul, and body, for he went from
a sinfull life quietly, out of this world: the stronger did not disturb
by intercepting with sound repentance, betwixt his sinful life and his
quiet death: Therefore Mr. Badman is gone to Hell.

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; {173a} for doubtless, peace and quiet
with sin, is one of the greatest signs of a damnable state.

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. {173b} Let them alone, that is, disturb
them not; let them goe on without controll; let the Devil enjoy them
peaceably, let him carry them out of the world unconverted quietly.
This is one of the sorest of Judgments, and bespeaketh the burning
anger of God against sinfull men. See also when you come home, the
fourteenth Verse of the Chapter last mentioned in the Margent: I will
not punish your daughters when they commit Whoredom. I will let them
alone, they shall live and dye in their sins. But,

Thirdly, My third argument {173c} is drawn from that saying of Christ:
He hath blinded their eyes, and hardened their hearts; that they should
not see with their eyes, nor understand with their hearts, and be
converted, and I should heal them. {173d}

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: {174a} Implying that
he did not lift them up before: He neither saw what he had done, nor
whither he was going, till he came to the place of execution, even into
Hell. He died asleep in his soul; he dyed bespotted, stupified, and so
consequently for quietness, like a Child or Lamb, even as Mr. Badman
did: this was a sign of Gods anger; he had a mind to damn him for his
sins, and therefore would not let him see nor have an heart to repent
for them, lest he should convert, and his damnation, which God had
appointed, should be frustrate: lest they should be converted, and I
should heal them.

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. {174b}

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: {174c} And this is one of his wayes by which he doth it. Thus
it was with Mr. Badman.

4. Fourthly, {174d} It is said in the Book of Psalms, concerning the
wicked, There is no bands in their death, but their strength is firm.
By no bands, he means no troubles, no gracious chastisements, no such
corrections for sin as fall to be the Lot of Gods people for theirs;
yea, that many times falls to be theirs, at the time of their death.
Therefore he adds concerning the wicked, They are not troubled (then)
like other men, neither are they plagued like other men; but go as
securely out of the world, as if they had never sinned against God,
and put their own souls into danger of damnation. There is no band in
their death. They seem to go unbound, and set at liberty, out of this
world, though they have lived notoriously wicked all their dayes in it.
The Prisoner that is to dye at the Gallows for his wickedness, must
first have his Irons knock’t off his legs; so he seems to goe most at
liberty, when indeed he is going to be executed for his transgressions.
Wicked men also have no bands in their death, they seem to be more at
liberty when they are even at the Wind-up of their sinfull life, than
at any time besides.

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. {175a}

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 {175b} frivolous and vain; for Mr. Badman died like a Lamb,
or as they call it, like a Chrisom child, quietly and without fear. I
speak not this with reference to the strugling of nature with death,
but as to the strugling of the conscience with the Judgment of God.
I know that Nature will struggle with death. I have seen a Dog and
Sheep dye hardly: And thus may a wicked man doe, because there is an
antipathy betwixt nature and death. But even while, even then, when
Death and Nature are strugling for mastery, the soul, the conscience,
may be as besotted, as benummed, as senceless and ignorant of its
miserable state, as the block or bed on which the sick lyes: And thus
they may dye like a Chrisom child in shew, but indeed like one who by
the Judgment of God is bound over to eternal damnation; and that also
by the same Judgment is kept from seeing what they are, and whither
they are going, till they plunge down among the flames.

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) {176a} so it is as great a Judgment upon those that are
their companions that survive them. For by the manner of their death,
they dying so quietly, so like unto chrisom children, as they call it,
they are hardened, and take courage to go on in their course.

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. {176b} Therefore they take courage to do
evil, therefore they pride themselves in their iniquity. Therefore,
Wherefore? Why, because their fellows died, after they had lived long
in a most profane and wicked life, as quietly and as like to Lambs, as
if they had been innocent.

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. {177a}

Behold these are the ungodly that prosper in the world, {177b} (that
is, by wicked ways) they increase in riches.

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? {177c}

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. Psal. 73. 13. They, to appearance fare better by far than I:
Their eyes stand out with fatness, they have more than heart can wish;
But all the day long have I been plagued, and chastned every morning.
This, I say, made David wonder, yea, and Job and Jeremiah too: But
he goeth into the Sanctuary, and then he understands their end, nor
could he understand it before. I went into the Sanctuary of God: What
place was that? why there where he might enquire of God, and by him be
resolved of this matter: Then, says he, understood I their end. Then I
saw, that thou hast set them in slippery places, and that thou castest
them down to destruction. Castest them down, that is, suddenly, or
as the next words say, As in a moment they are utterly consumed with
terrors: which terrors did not cease them on their sick-bed, for they
had no bands in their death. The terrors therefore ceased them there,
where also they are holden in them for ever. This he found out, I say,
but not without great painfulness, grief and pricking in his reins: so
deep, so hard and so difficult did he find it, rightly to come to a
determination in this matter.

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; (Job 21. 23) one goes to Hell in peace, another goes to
Hell in trouble; one goes to Hell being sent thither by his own hands;
another goes to Hell, being sent thither by the hand of his companion;
one goes thither with his eyes shut, and another goes thither with his
eyes open; one goes thither roaring, and another goes thither boasting
of Heaven and Happiness all the way he goes: One goes thither like Mr.
Badman himself, and others go thither as did his Brethren. But above