The Life and Death of Mr. Badman
John Bunyan

Part 1 out of 5

This etext was prepared by David Price, email
from the 1905 Cambridge University Press edition.



The Life and Death of Mr Badman was published by John Bunyan in
1680, two years after the First Edition of the First Part of The
Pilgrim's Progress. In the opening sentence of his preface he
tells us it was intended by him as the counterpart or companion
picture to the Allegory. But whatever his own intentions may have
been, the Public of his own time seem to have declined to accept
the book in this capacity. Indeed, another writer, who signs
himself T. S., undertook to complete Bunyan's Allegory for him, in
a book in size and type closely resembling it, and entitled The
Second Part of the Pilgrim's Progress . . . exactly Described under
the Similitude of a Dream. It was printed for Jho. Malthus at the
Sun in the Poultry, and published in 1683. So far as is known,
only one copy of this book is now in existence, the copy which was
formerly in the library of the poet Southey and now in that of the
Baptist Union. Upon this Bunyan seems to have changed his purpose,
so far as The Life and Death of Mr Badman was concerned, and on the
first of January, 1685, published the story of Christiana and her
Children as his own Second Part of The Pilgrim's Progress.

The work before us, therefore, now stands apart by itself. In its
composition Bunyan seems to have been greatly influenced, so far as
form is concerned, by a book which his wife brought with her on her
marriage, and which, as he tells us in his Grace Abounding, they
read together. It was entitled The Plaine Man's Pathway to Heaven:
By Arthur Dent, Preacher of the Word of God at South Shoobury in
Essex. The eleventh impression, the earliest now known, is dated
1609. Both books are in dialogue form, and in each case the
dialogue is supposed to be carried on through one long day.
Bunyan's Mr Wiseman, like Dent's Theologus, holds forth instructive
discourse, while the Mr Attentive of the former, like the
Philagathus of the latter, listens and draws on his teacher by
friendly questionings. There is not in Bunyan's conference, as
there is in Dent's, an Asunetus, who plays the part of an ignorant
man to come out enlightened and convinced at last, or an Antilegon,
who carps and cavils all the way; and there is not in Dent's book
what there is in Bunyan's, a biographical narrative connecting the
various parts of the dialogue; but the groundwork of each is the
same--a searching manifestation and exposure of the nature and
evils of various forms of immorality.

Bunyan's book came out in 1680, and was published by Nathaniel
Ponder, who was also the publisher of The Pilgrim's Progress. A
third edition appeared in 1696, but as no copy of the second
edition is known to exist, no date can be assigned to it. In 1684
Johannes Boekholt, a publisher in Amsterdam, obtained leave of the
State to issue a Dutch translation, with the title Het Leven en
Sterben van Mr Quaat. This edition was illustrated by five copper-
plate engravings, executed by Jan Luiken, the eminent Dutch
engraver, who also illustrated The Pilgrim's Progress the following
year. In 1782 a Welsh version, translated by T. Lewys, was
published at Liverpool with the title: Bywyd a Marwolaeth yr
annuwiol dan enw Mr Drygddyn. A Gaelic version also was published
at Inverness in 1824, entitled Beath agus Bas Mhr Droch-duine.

The present edition {1a} has been reprinted from a copy of the
first issue, lent by the Trustees of the Bunyan Church at Bedford,
and the proofs read with a second copy of the same issue, in the
library of the British Museum. For convenience of reading, as in
other issues of this series of CAMBRIDGE ENGLISH CLASSICS, the old
type forms of j, s, u, etc. have been made uniform with those in
general modern use; but neither the spelling (including the use of
capitals and italics) nor the punctuation has been altered, save as
specified. Effect has been given to the errata noted by Bunyan
himself, and printed on page 15 of this issue.

The text of this edition of Bunyan's Holy War {1b} is a careful
reproduction of the First Edition of 1682. It is not certain that
there was any further authentic reprint in Bunyan's life-time. For
though both in the Bodleian and the British Museum there is a copy
purporting to be a second edition, and bearing date 1684, it is
difficult to resist the impression that they are pirated copies,
similar to those of which Nathaniel Ponder complained so bitterly
in the case of The Pilgrim's Progress. For both paper and
typography are greatly inferior to those of the first edition; some
of Bunyan's most characteristic marginalia are carelessly omitted;
Bunyan's own title--'The Holy War made by Shaddai upon Diabolus for
the regaining of the Metropolis of the World'--is altered to the
feebler and more commonplace form--'The Holy War made by Christ
upon the Devil for the Regaining of Man'; and, further, when a new
edition was issued in 1696, the alterations and omissions of 168 4
were ignored, and a simple reprint made of the first edition of

J. B. {1c}
9 October, 1905.


Courteous Reader,

I was considering with my self, what I had written concerning the
Progress of the Pilgrim from this World to Glory; and how it had
been acceptable to many in this Nation: It came again into my mind
to write, as then, of him that was going to Heaven, so now, of the
Life and Death of the Ungodly, and of their travel from this world
to Hell. The which in this I have done, and have put it, as thou
seest, under the Name and Title of Mr. Badman, a Name very proper
for such a Subject: I have also put it into the form of a
Dialogue, that I might with more ease to my self, and pleasure to
the Reader, perform the work.

And although, as I said, I have put it forth in this method, yet
have I as little as may be, gone out of the road of mine own
observation of things. Yea, I think I may truly say, that to the
best of my remembrance, all the things that here I discourse of, I
mean as to matter of fact, have been acted upon the stage of this
World, even many times before mine eyes.

Here therefore, courteous Reader, I present thee with the Life and
Death of Mr. Badman indeed: Yea, I do trace him in his Life, from
his Childhood to his Death; that thou mayest, as in a Glass, behold
with thine own eyes, the steps that take hold of Hell; and also
discern, while thou art reading of Mr. Badmans Death, whether thou
thy self art treading in his path thereto.

And let me entreat thee to forbear Quirking and Mocking, for that I
say Mr. Badman is dead; but rather gravely enquire concerning thy
self by the Word, whether thou art one of his Linage or no: For
Mr. Badman has left many of his Relations behind him; yea, the very
World is overspread with his Kindred. True, some of his Relations,
as he, are gone to their place, and long home, but thousands of
thousands are left behind; as Brothers, Sisters, Cousens, Nephews,
besides innumerable of his Friends and Associates.

I may say, and yet speak nothing but too much truth in so saying,
that there is scarce a Fellowship, a Community, or Fraternity of
men in the World, but some of Mr. Badmans Relations are there: yea
rarely can we find a Family or Houshold in a Town, where he has not
left behind him either Brother, Nephew or Friend.

The Butt therefore, that at this time I shoot at, is wide; and
'twill be as impossible for this Book to go into several Families,
and not to arrest some, as for the Kings Messenger to rush into an
house full of Traitors, and find none but honest men there.

I cannot but think that this shot will light upon many, since our
fields are so full of this Game; but how many it will kill to Mr.
Badmans course, and make alive to the Pilgrims Progress, that is
not in me to determine; this secret is with the Lord our God only,
and he alone knows to whom he will bless it to so good and so
blessed an end. However, I have put fire to the Pan, and doubt not
but the report will quickly be heard.

I told you before, that Mr. Badman had left many of his Friends and
Relations behind him, but if I survive them (as that's a great
question to me) I may also write of their lives: However, whether
my life be longer or shorter, this is my Prayer at present, that
God will stir up Witnesses against them, that may either convert or
confound them; for wherever they live, and roll in their
wickedness, they are the Pest and Plague of that Countrey.

England shakes and totters already, by reason of the burden that
Mr. Badman and his Friends have wickedly laid upon it: Yea, our
Earth reels and staggereth to and fro like a Drunkard, the
transgression thereof is heavy upon it.

Courteous Reader, I will treat thee now, even at the Door and
Threshold of this house, but only with this Intelligence, that Mr.
Badman lies dead within. Be pleased therefore (if thy leisure will
serve thee) to enter in, and behold the state in which he is laid,
betwixt his Death-bed and the Grave. He is not buried as yet, nor
doth he stink, as is designed he shall, before he lies down in

Now as others have had their Funerals solemnized, according to
their Greatness and Grandure in the world, so likewise Mr. Badman,
(forasmuch as he deserveth not to go down to his grave with
silence) has his Funeral state according to his deserts.

Four things are usual at great mens Funerals, which we will take
leave, and I hope without offence, to allude to, in the Funeral of
Mr. Badman.

First, They are sometimes, when dead, presented to their Friends,
by their compleatly wrought Images, as lively as by cunning mens
hands they can be; that the remembrance of them may be renewed to
their survivors, the remembrance of them and their deeds: And this
I have endeavoured to answer in my discourse of Mr. Badman; and
therefore I have drawn him forth in his featours and actions from
his Childhood to his Gray hairs. Here therefore thou hast him
lively set forth as in Cutts; both as to the minority, flower, and
seniority of his Age, together with those actions of his life, that
he was most capable of doing, in, and under those present
circumstances of time, place, strength; and the opportunities that
did attend him in these.

Secondly, There is also usual at great mens Funerals, those Badges
and Scutcheons of their honour, that they have received from their
Ancestors, or have been thought worthy of for the deeds and
exploits they have done in their life: And here Mr. Badman has
his, but such as vary from all men of worth, but so much the more
agreeing with the merit of his doings: They all have descended in
state, he only as an abominable branch. His deserts are the
deserts of sin, and therefore the Scutcheons of honour that he has,
are only that he died without Honour, and at his end became a fool.
Thou shalt not be joyned with them in burial.--The seed of evil
doers shall never be renowned.

The Funeral pomp therefore of Mr. Badman, is to wear upon his
Hearse the Badges of a dishonourable and wicked life; since his
bones are full of the sins of his Youth, which shall lye down, as
Job sayes, in the dust with him: nor is it fit that any should be
his Attendants, now at his death, but such as with him conspired
against their own souls in their life; persons whose transgressions
have made them infamous to all that have or shall know what they
have done.

Some notice therefore I have also here in this little discourse
given the Reader, of them who were his Confederates in his life,
and Attendants at his death; with a hint, either of some high
Villany committed by them, as also of those Judgments that have
overtaken and fallen upon them from the just and revenging hand of
God. All which are things either fully known by me, as being eye
and ear-witness thereto, or that I have received from such hands,
whose relation as to this, I am bound to believe. And that the
Reader may know them from other things and passages herein
contained, I have pointed at them in the Margent, as with a finger
thus: {2a}

Thirdly, The Funerals of persons of Quality have been solemnized
with some suitable Sermon at the time and place of their Burial;
but that I am not come to as yet, having got no further than to Mr.
Badmans death: but for as much as he must be buried, after he hath
stunk out his time before his beholders, I doubt not but some such
that we read are appointed to be at the burial of Gog, will do this
work in my stead; such as shall leave him neither skin nor bone
above ground, but shall set a sign by it till the buriers have
buried it in the Valley of Hamon-gog, Ezek. 39.

Fourthly, At Funerals there does use to be Mourning and
lamentation, but here also Mr. Badman differs from others; his
Familiars cannot lament his departure, for they have not sence of
his damnable state; they rather ring him, and sing him to Hell in
the sleep of death, in which he goes thither. Good men count him
no loss to the world, his place can well be without him, his loss
is only his own, and 'tis too late for him to recover that dammage
or loss by a Sea of bloody tears, could he shed them. Yea, God has
said, he will laugh at his destruction, who then shall lament for
him, saying, Ah! my brother. He was but a stinking Weed in his
life; nor was he better at all in his death: such may well be
thrown over the wall without sorrow, when once God has plucked them
up by the roots in his wrath.

Reader, If thou art of the race, linage, stock or fraternity of Mr.
Badman, I tell thee before thou readest this Book, thou wilt
neither brook the Author nor it, because he hath writ of Mr. Badman
as he has. For he that condemneth the wicked that die so, passeth
also the sentence upon the wicked that live. I therefore expect
neither credit of, nor countenance from thee, for this Narration of
thy kinsmans life.

For thy old love to thy Friend, his wayes, doings, &c. will stir up
in thee enmity rather, in thy very heart, against me. I shall
therefore incline to think of thee, that thou wilt rent, burn, or
throw it away in contempt: yea and wish also, that for writing so
notorious a truth, some mischief may befall me. I look also to be
loaded by thee with disdain, scorn and contempt; yea that thou
shouldest railingly and vilifyingly say, I lye, and am a
bespatterer of honest mens lives and deaths. For Mr. Badman, when
himself was alive, could not abide to be counted a Knave (though
his actions told all that went by, that indeed he was such an one:)
How then should his brethren, that survive him, and that tread in
his very steps, approve of the sentence that by this Book is
pronounced against him? Will they not rather imitate Corah,
Dathan, and Abiram's friends, even rail at me for condemning him,
as they did at Moses for doing execution?

I know 'tis ill pudling in the Cockatrices den, and that they run
hazards that hunt the Wild-Boar. The man also that writeth Mr.
Badmans life, had need to be fenced with a Coat of Mail, and with
the Staffe of a Spear, for that his surviving friends will know
what he doth: but I have adventured to do it, and to play, at this
time, at the hole of these Asps; if they bite, they bite; if they
sting, they sting. Christ sends his Lambs in the midst of Wolves,
not to do like them, but to suffer by them for bearing plain
testimony against their bad deeds: But had one not need to walk
with a Guard, and to have a Sentinel stand at ones door for this?
Verily, the flesh would be glad of such help; yea, a spiritual man,
could he tell how to get it. Acts 23. But I am stript naked of
these, and yet am commanded to be faithful in my servi[c]e for
Christ. Well then, I have spoken what I have spoken, and now come
on me what will, Job 13. 13. True, the Text sayes, Rebuke a
scorner, and he will hate thee; and that, He that reproveth a
wicked man, getteth himself a Blot and Shame; but what then? Open
rebuke is better than secret love; and he that receives it, shall
find it so afterwards.

So then, whether Mr. Badmans friends shall rage or laugh at what I
have writ, I know that the better end of the staffe is mine. My
endeavour is to stop an hellish Course of Life, and to save a soul
from death, (Jam. 5.) and if for so doing, I meet with envy from
them, from whom in reason I should have thanks, I must remember the
man in the dream, that cut his way through his armed enemies, and
so got into the beauteous Palace; I must, I say, remember him, and
do my self likewise.

Yet four things I will propound to the consideration of Mr. Badmans
friends, before I turn my back upon them.

1. Suppose that there be an Hell in very deed, not that I do
question it, any more than I do whether there be a Sun to shine;
but I suppose it for argument sake, with Mr. Badmans friends; I
say, suppose there be an Hell, and that too, such an one as the
Scripture speaks of, one at the remotest distance from God and Life
eternall, one where the Worm of a guilty Conscience never dyes, and
where the fire of the Wrath of God is not quenched.

Suppose, I say, that there is such an Hell, prepared of God (as
there is indeed) for the body and soul of the ungodly World after
this life, to be tormented in: I say, do but with thy self suppose
it, and then tell me, Is it not prepared for thee, thou being a
wicked man? Let thy conscience speak, I say, is it not prepared
for thee, thou being an ungodly man? And dost thou think, wast
thou there now, that thou art able to wrestle with the Judgment of
God? Why then do the fallen Angers tremble there? thy hands cannot
be strong, nor can thy heart endure, in that day when God shall
deal with thee: Ezek. 22. 14.

2. Suppose that some one that is now a soul in Hell for sin, was
permitted to come hither again to dwell; and that they had a grant
also, that upon amendment of life, next time the dye, to change
that place for Heaven ant Glory; what sayest thou, O wicked man?
would such an one (thinkest thou) run again into the same course of
life as before, and venture the damnation that for sin he had
already been in? Would he choose again to lead that cursed life
that afresh would kindle the flames of Hell upon him, and that
would bind him up under the heavy wrath of God? O! he would not,
he would not; the sixteenth of Luke insinuates it: yea Reason it
self, awake, would abhorr it, and tremble at such a thought.

3. Suppose again, that thou that livest and rollest in thy sin,
and that as yet hast known nothing but the pleasure thereof,
shouldst be by an angel conveyed to some place where with
convenience, from thence thou mightest have a view of Heaven and
Hell; of the Joyes of the one, and the torments of the other; I
say, suppose that from thence thou mightest have such a view
thereof, as would convince thy reason, that both Heaven and Hell,
are such realities as by the Word they are declared to be; wouldest
thou (thinkest thou) when brought to thy home again, chuse to thy
self thy former life, to wit, to return to thy folly again? No; if
belief of what thou sawest, remained with thee, thou wouldest eat
Fire and Brimstone first.

4. I will propound again. Suppose that there was amongst us such
a Law, (and such a Magistrate to inflict the penalty,) That for
every open wickedness committed by thee, so much of thy flesh
should with burning Pincers be plucked from thy Bones: Wouldest
thou then go on in thy open way of Lying, Swearing, Drinking and
Whoring, as thou with delight doest now? Surely, surely, No: The
fear of the punishment would make thee forbear; yea, would make
thee tremble, even then when thy lusts were powerfull, to think
what a punishment thou wast sure to sustain, so soon as the
pleasure was over. But Oh! the folly, the madness, the desperate
madness that is in the hearts of Mr. Badmans friends, who in
despite of the threatnings of an holy and sin revenging God, and of
the outcries and warnings of all good men; yea, that will in
despite of the groans and torments of those that are now in Hell
for sin, (Luk. 16. 24. 28.) go on in a sinfull course of life; yea,
though every sin is also a step of descent, down to that infernal
Cave. O how true is that saying of Solomon, The heart of the sons
of men is full of evil, and madness is in their heart while they
live, and after that they go to the dead, Eccles. 9. 3. To the
dead! that is, to the dead in Hell, to the damned dead; the place
to which those that have dyed Bad men are gone, and that those that
live Bad men are like to go to, when a little more sin, like
stollen waters, hath been imbibed by their sinful souls.

That which has made me publish this Book is,

1. For that wickedness like a flood is like to drown our English
world: it begins already to be above the tops of mountains; it has
almost swallowed up all; our Youth, our Middle age, Old age, and
all, are almost carried away of this flood. O Debauchery,
Debauchery, what hast thou done in England! Thou hast corrupted
our Young men, and hast made our Old men beasts; thou hast
deflowered our Virgins, and hast made Matrons Bawds. Thou hast
made our earth to reel to and fro like a drunkard; 'tis in danger
to be removed like a Cottage, yea, it is, because transgression is
so heavy upon it, like to fall and rise no more. Isa. 24. 20.

O! that I could mourn for England, and for the sins that are
committed therein, even while I see that without repentance, the
men of Gods wrath are about to deal with us, each having his
slaughtering weapon in his hand: (Ezek. 9. 1, 2.) Well, I have
written, and by Gods assistance shall pray, that this flood may
abate in England: and could I but see the tops of the Mountains
above it, I should think that these waters were abating.

2. It is the duty of those that can, to cry out against this
deadly plague, yea, to lift up their voice as with a Trumpet
against it; that men may he awakened about it, flye from it, as
from that which is the greatest of evils. Sin pull'd Angels out of
Heaven, pulls men down to Hell, and overthroweth Kingdoms. Who,
that sees an house on fire, will not give the Allarum to them that
dwell therein? who that sees the Land invaded, will not set the
Beacons on a fame? Who, that sees the Devils, as roaring Lyons,
continually devouring souls, will not make an Out-cry? But above
all, when we see sin, sinful sin, a swallowing up a Nation, sinking
of a Nation, and bringing its Inhabitants to temporal, spiritual,
and eternal ruine, shall we not cry out, and cry, They are drunk,
but not with Wine; they stagger, but not with strong drink; they
are intoxicated with the deadly poyson of sin, which will, if its
malignity be not by wholsom means allayed, bring Soul and Body, and
Estate and Countrey, and all, to ruin and destruction?

3. In and by this my Out-cry, I shall deliver my self from the
ruins of them that perish: for a man can do no more in this
matter, I mean a man in my capacity, than to detect and condemn the
wickedness, warn the evil doer of the Judgment, and fly therefrom
my self. But Oh! that I might not only deliver my self! Oh that
many would hear, and turn at this my cry, from sin! that they may
be secured from the death and Judgment that attend it.

Why I have handled the matter in this method, is best known to my
self: and why I have concealed most of the Names of the persons
whose sins or punishments I here and there in this Book make
relation of, is,

1. For that neither the sins nor Judgments were all alike open;
the sins of some, were committed, and the Judgments executed for
them only in a corner. Not to say that I could not learn some of
their names; for could I, I should not have made them publick, for
this reason.

2. Because I would not provoke those of their Relations that
survive them; I would not justly provoke them, and yet, as I think,
I should, should I have intailed their punishment to their sins,
and both to their names, and so have turned them into the world.

3. Nor would I lay them under disgrace and contempt, which would,
as I think, unavoidably have happened unto them had I withall
inserted their Names.

As for those whose Names I mention, their crimes or Judgments were
manifest; publick almost as any thing of that nature that happeneth
to mortal men. Such therefore have published their own shame by
their sin, and God, his anger, by taking of open vengeance.

As Job sayes, God has strook them as wicked men in the open sight
of others, Job 34. 26. So that I cannot conceive, since their sin
and Judgment was so conspicuous, that my admonishing the world
thereof, should turn to their detriment: For the publishing of
these things, are, so far as Relation is concerned, intended for
remembrancers: That they may also bethink themselves, repent and
turn to God, lest the Judgments for their sins should prove
hereditary. For the God of Heaven hath threatned to visit the
iniquity of the fathers upon the children, if they hate him, to the
third and fourth generation, Exod. 20. 5.

Nebuchadnezzars punishment for his pride being open, (for he was
for his sin, driven from his Kingly dignity, and from among men
too, to eat grass like an Ox, and to company with the beasts,)
Daniel did not stick to tell Belshazzar his son to his face
thereof; nor to publish it that it might be read and remembred by
the generations to come. The same may be said of Judas and
Ananias, &c. for their sin and punishment were known to all the
dwellers at Jerusalem, Acts 1. Chap. 5.

Nor is it a sign but of desperate impenitence and hardness of
heart, when the offspring or relations of those who have fallen by
open, fearfull and prodigious Judgments, for their sin, shall
overlook, forget, pass by, or take no notice of such high outgoings
of God against them and their house. Thus Daniel aggravates
Belshazzars crime, for that he hardened his heart in pride, though
he knew that for that very sin and transgression his father was
brought down from his height, and made to be a companion for Asses.
And thou his son, O Belshazzar, sayes he, hast not humbled thy
heart, though thou knewest all this. Dan. 5. A home reproof
indeed, but home is most fit for an open and continued-in

Let those then that are the Offspring or relations of such, who by
their own sin, and the dreadfull Judgments of God, are made to
become a sign, (Deut. 16. 9, 10.) having been swept, as dung, from
off the face of the earth, beware, lest when Judgment knocks at
their door, for their sins, as it did before at the door of their
Pregenitors, it falls also with as heavy a stroak as on them that
went before them: Lest, I say, they in that day, instead of
finding mercy, find for their high, daring, and Judgment-
affronting-sins, Judgment without mercy.

To conclude, let those that would not dye Mr. Badmans death, take
heed of Mr. Badmans wayes: for his wayes bring to his end;
Wickedness will not deliver him that is given to it; though they
should cloak all with a Profession of Religion.

If it was a transgression of Old, for a man to wear a Womans
Apparel, surely it is a transgression now for a sinner to wear a
Christian Profession for a Cloak. Wolves in Sheeps Cloathing swarm
in England this day: Wolves both as to Doctrine, and as to
Practice too. Some men make a Profession, I doubt, on purpose that
they may twist themselves into a Trade; and thence into an Estate;
yea, and if need be, into an Estate Knavishly, by the ruins of
their Neighbour: let such take heed, for those that do such things
have the greater damnation.

Christian, make thy Profession shine by a Conversation according to
the Gospel: Or else thou wilt damnifie Religion, bring scandal to
thy Brethren, and give offence to the Enemies; and 'twould be
better that a Millstone was hanged about thy neck, and that thou,
as so adorned, wast cast into the bottom of the Sea, than so to do.

Christian, a Profession according to the Gospel, is, in these
dayes, a rare thing; seek then after it, put it on, and keep it
without spot; and (as becomes thee) white, and clean, and thou
shalt be a rare Christian.

The Prophecy of the last times is, that professing men (for so I
understand the Text) s[h]all be, many of them, base; (2 Tim. 3.)
but continue thou in the things that thou hast learned, not of
wanton men, not of licentious times, but of the Word and Doctrine
of God, that is according to Godliness; and thou shalt walk with
Christ in white.

Now God Almighty give his people Grace, not to hate or malign
Sinners nor yet to choose any of their wayes, but to keep
themselves pure from the blood of all men, by speaking and doing
according to that Name and those Rules that they profess to know,
and love; for Jesus Christs sake.

John Bunyan.

Books lately Printed for and Sold by Nathaniel Ponder at the
Peacock in the Poultrey, neer the Church.

Biblia Sacra, sive Testamentum Vetus, ab Im. Tremellio & Fr. Junio
ex Hebraeo Latine redditum. Et Testamentum Novum a Theod. Beza e
Graeco in Latinum versum. Argumentis Capitum additis versibusque
singulis distinctis, & seorsum expressis. 12 [degree sign].

[Greek text], Or, A Declaration of the Glorious Mystery of the
Person of Christ, God and Man. With the Infinite Wisdom, Love and
Power of God in the contrivance and constitution thereof. As also
of the Grounds and Reasons of his Incarnation, the nature of his
Ministry in Heaven, the present State of the Church above thereon,
and the Use of his Person in Religion. With an Account and
Vindication of the Honour, Worship, Faith, Love, and Obedience due
unto him, in and from the Church. By John Owen, D.D.

Divine Breathings: or a Manual of practical Contemplations, in one
Century: Tending to promote Gospel-Principles, and a good
Conversation in Christ. Comprizing in brief many of those great
Truths that are to be known and practised by a Christian. By T.S.

Youth's Comedy, or the Souls Tryals and Triumph: a Dramatick Poem.
With Divers Meditations intermixt upon several Subjects. Set forth
to help and encourage those that are seeking a Heavenly Country.
By the Author of Youth's Tragedy.

A Treatise of the Fear of God: shewing what it is, and how
distinguished from that which is not so. Also Whence it comes.
Who has it. What are the Effects. And What the Priviledges of
those that have it in their hearts. By John Bunyan.

The Tragical History of Jetzer: Or, a Faithful Narrative of the
Feigned Visions, Counterfeit Revelations, and false Miracles of the
Dominican Fathers of the Covent of Bern in Switzerland, to
Propagate their Superstitions. For which Horrid Impieties, the
Prior, Sub-Prior, Lecturer, and Receiver of the said Covent were
Burnt at a Stake, Anno Dom. 1509. Collected From the Records of
the said City by the Care of Sir William Waller, Knight.
Translated from his French Copy by an Impartial Pen, and now made
Publick for the Information of English Protestants, who may hence
learn, that Catholicks will stick at no Villanies which may Advance
their Designs, nor at any Perjuries that may Conceal them. With an
Epistle, wherein are some soft and gentle Reflections upon the
Lying, Dying Speeches of the Jesuites lately Executed at Tyburn.
The Second Edition.

The Pilgrims Progress from this World to that which is to come:
Delivered in the Similitude of a Dream. By John Bunyan. This
fourth Impression hath the Authors Picture and many Additions.

There is now in the Press, and will be suddenly published, An
Exposition on the 6, 7, 8, 9, and 10th Chapters on the Hebrews:
Being a Third Volume. By John Owen, D.D.


Page 127. line 8. for amated read amazed, p. 149. l. 15. for
herbaps r. perhaps, p. 162. l. 3, & 4. for diababolical r.
diabolical, p. 287. l. 9. for, for r. so, p. 304. for reputation r.

Presented to the World in a Familiar DIALOGUE
Betwixt { Mr. WISEMAN,
{ And,


Good morrow my good Neighbour, Mr. Attentive; whither are you
walking so early this morning? methinks you look as if you were
concerned about something more than ordinary. Have you lost any of
your Cattel, or what is the matter?

Attentive. Good Sir, Good morrow to you, I have not as yet lost
ought, but yet you give a right ghess of me, for I am, as you say,
concerned in my heart, but 'tis because of the badness of the
times. And Sir, you, as all our Neighbours know, are a very
observing man, pray therefore what do you think of them?

Wise. Why? I think, as you say, to wit, that they are bad times,
and bad they will be, untill men are better: for they are bad men
that make bad times; if men therefore would mend, so would the
times. 'Tis a folly to look for good dayes, so long as sin is so
high, and those that study its nourishment so many. God bring it
down, and those that nourish it to Repentance, and then my good
Neighbour, you will be concerned, not as you are now: Now you are
concerned because times are so bad; but then you will be so, 'cause
times are so good: Now you are concerned so as to be perplexed,
but then you will be concerned so as to lift up your voice with
shouting; for I dare say, could you see such dayes they would make
you shout.

Atten. Ai, so they would, such times I have prayed for, such times
I have longed for: but I fear they'l be worse before they be

Wise. Make no Conclusions, man: for he that hath the hearts of
men in his hand, can change them from worse to better, and so bad
times into good. God give long life to them that are good, and
especially to those of them that are capable of doing him service
in the world. The Ornament and Beauty of this lower World, next to
God and his Wonders, are the men that spangle and shine in

Now as Mr. Wiseman said this, he gave a great sigh.

Atten. Amen. Amen. But why, good Sir, do you sigh so deeply? is
it for ought else than that for the which as you have perceived, I
my self am concerned?

Wise. I am concerned with you, for the badness of the times; but
that was not the cause of that sigh, of the which, as I see, you
take notice. I sighed at the remembrance of the death of that man
for whom the Bell tolled at our Town yesterday.

Atten. Why? I trow, Mr. Goodman your Neighbour is not dead.
Indeed I did hear that he had been sick.

Wise. No, no, it is not he. Had it been he, I could not but have
been concerned, but yet not as I am concerned now. If he had died,
I should only have been concerned for that the world had lost a
Light: but the man that I am concerned for now, was one that never
was good, therefore such an one who is not dead only, but damned.
He died that he might die, he went from Life to Death, and then
from Death to Death, from Death Natural to death Eternal. And as
he spake this, the water stood in his eyes.

Atten. Indeed, to goe from a death-bed to Hell is a fearful thing
to think on. But good Neighbour Wiseman, be pleased to tell me who
this man was, and why you conclude him so miserable in his death?

Wise. Well, if you can stay, I will tell you who he was, and why I
conclude thus concerning him.

Atten. My leisure will admit me to stay, and I am willing to hear
you out. And I pray God your discourse may take hold on my heart,
that I may be bettered thereby. So they agreed to sit down under a
tree: Then Mr. Wiseman proceeded as followeth.

Wise. The man that I mean, is one Mr. Badman; he has lived in our
Town a great while, and now, as I said, he is dead. But the reason
of my being so concerned at his death, is, not for that he was at
all related to me, or for that any good conditions died with him,
for he was far from them, but for that, as I greatly fear, he hath,
as was hinted before, died two deaths at once.

Atten. I perceive what you mean by two deaths at once; and to
speak truth, 'tis a fearfull thing thus to have ground to think of
any: for although the death of the ungodly and sinners is laid to
heart but of few, yet to die in such a state, is more dreadful and
fearful than any man can imagine. Indeed if a man had no Soul, if
his state was not truely Immortal, the matter would not be so much;
but for a man to be so disposed of by his Maker, as to be appointed
a sensible being for ever, and for him too to fall into the hands
of revenging Justice, that will be always, to the utmost extremity
that his sin deserveth, punishing of him in the dismal dungeon of
Hell, this must needs be unutterably sad, and lamentable.

Wise. There is no man, I think, that is sensible of the worth of
one Soul, but must, when he hears of the death of unconverted men,
be stricken with sorrow and grief: because, as you said well, that
mans state is such, that he has a sensible being for ever. For
'tis sense that makes punishment heavy. But yet sense is not all
that the Damned have, they have sense and reason too; so then, as
Sense receiveth punishment with sorrow because it feels, and bleeds
under the same, so by Reason, and the exercise thereof, in the
midst of torment, all present Affliction is aggravated, and that
three manner of wayes:

1. Reason will consider thus with himself; For what am I thus
tormented? and will easily find 'tis for nothing but that base and
filthy thing, Sin; and now will Vexation be mixed with Punishment,
and that will greatly heighten the Affliction.

2. Reason will consider thus with himself. How long must this be
my state? And will soon return to himself this Answer: This must
be my state for ever and ever. Now this will greatly increase the

3. Reason will consider thus with himself; What have I lost more
than present ease and quiet by my sins that I have committed? And
will quickly return himself this answer: I have lost Communion
with God, Christ, Saints and Angels, and a share in Heaven and
eternal Life: And this also must needs greaten the misery of poor
damned souls. And this is the case of Mr. Badman.

Atten. I feel my heart even shake at the thoughts of coming into
such a state. Hell! who knows that is yet alive, what the torments
of Hell are? This word Hell gives a very dreadful sound.

Wise. Ai, so it does in the ears of him that has a tender
Conscience. But if, as you say, and that truly, the very Name of
Hell, is so dreadful, what is the Place it self, and what are the
Punishments that are there inflicted, and that without the least
intermission, upon the Souls of damned men, for ever and ever.

Atten. Well, but passing this; my leisure will admit me to stay,
and therefore pray tell me what it is that makes you think that Mr.
Badman is gone to Hell.

Wise. I will tell you. But first do you know which of the Badmans
I mean?

Atten. Why was there more of them than one?

Wise. O, yes, a great many, both Brothers and Sisters, and yet all
of them the Children of a godly Parent, the more a great deal is
the pity.

Atten. Which of them therefore was it that died.

Wise. The eldest, old in years, and old in sin; but the sinner
that dies an hundred years old shall be accursed.

Atten. Well, but what makes you think he is gone to Hell?

Wise. His wicked life, and fearful death, specially since the
Manner of his death was so corresponding with his life.

Atten. Pray let me know the manner of his death, if your self did
perfectly know it.

Wise. I was there when he died: But I desire not to see another
such man (while I live) die in such sort as he did.

Atten. Pray therefore let me hear it.

Wise. You say you have leisure and can stay, and therefore, if you
please, we will discourse even orderly of him. First, we will
begin with his Life, and then proceed to his Death: Because a
relation of the first may the more affect you, when you shall hear
of the second.

Atten. Did you then so well know his Life?

Wise. I knew him of a Child. I was a man, when he was but a boy,
and I made special observation of him from first to last.

Atten. Pray then let me hear from you an account of his Life; but
be as brief as you can, for I long to hear of the manner of his

Wise. I will endeavour to answer your desires, and first, I will
tell you, that from a Child he was very bad: his very beginning
was ominous, and presaged that no good end, was, in likelyhood, to
follow thereupon. There were several sins that he was given to,
when but a little one, that manifested him to be notoriously
infected with Or[i]ginal corruption; for I dare say he learned none
of them of his Father or Mother; nor was he admitted to go much
abroad among other Children, that were vile, to learn to sin of
them: Nay, contrariwise, if at any time he did get abroad amongst
others, he would be as the Inventer of bad words, and an example in
bad actions. To them all he used to be, as we say, the Ring-
leader, and Master-sinner from a Childe.

Atten. This was a bad Beginning indeed, and did demonstrate that
he was, as you say, polluted, very much polluted with Original
Corruption. For to speak my mind freely, I do confess, that it is
mine opinion, that Children come polluted with sin into the World,
and that oft-times the sins of their youth, especially while they
are very young, are rather by vertue of Indwelling sin, than by
examples that are set before them by others. Not but that they
learn to sin by example too, but Example is not the root, but
rather the Temptation unto wickedness. The root is sin within; for
from within, out of the heart of man proceedeth sin. {20a} {20b}

Wise. I am glad to hear that you are of this opinion, and to
confirm what you have said by a few hints from the Word. Man in
his birth is compared to an Ass, (an unclean Beast) and to a
wretched Infant in its blood: besides, all the first-born of old
that were offered unto the Lord, were to be redeemed at the age of
a month, and that was before they were sinners by imitation. The
Scripture also affirmeth, {21a} that by the sin of one, Judgement
came upon all; and renders this reason, for that all have sinned:
nor is that Objection worth a rush, That Christ by his death hath
taken away Original Sin. First, Because it is Scriptureless.
Secondly, Because it makes them incapable of Salvation by Christ;
for none but those that in their own Persons are sinners, are to
have Salvation by him. Many other things might be added, but
between persons so well agreed as you and I are, these may suffice
at present: but when an Antagonist comes to deal with us about
this matter, then we have for him often other strong Arguments, if
he be an Antagonist worth the taking notice of. {21b}

Atten. But, as was hinted before, he used to be the Ring-leading
Sinner, or the Master of mischief among other children; yet these
are but Generals; pray therefore tell me in Particular which were
the sins of his Childhood.

Wise. I will so. When he was but a Child, he was so addicted to
Lying, {21c} that his Parents scarce knew when to believe he spake
true; yea, he would invent, tell, and stand to the Lyes that he
invented and told, and that with such an audacious face, that one
might even read in his very countenance the symptoms of an hard and
desperate heart this way.

Atten. This was an ill beginning indeed, and argueth that he began
to harden himself in sin betimes. For a lye cannot be knowingly
told and stood in, (and I perceive that this was his manner of way
in Lying) but he must as it were force his own heart into it. Yea,
he must make his heart {21d} hard, and bold to doe it: Yea, he
must be arrived to an exceeding pitch of wickedness thus to doe,
since all this he did against that good education, that before you
seemed to hint, he had from his Father and Mother.

Wise. The want of good Education, as you have intimated, is many
times a cause why Children doe so easily, so soon, become bad;
especially when there is not only a want of that, but bad Examples
enough, as, the more is the pity, there is in many Families; by
vertue of which poor Children are trained up in Sin, and nursed
therein for the Devil and Hell. But it was otherwise with Mr.
Badman, for to my knowledge, this his way of Lying, was a great
grief to his Parents, for their hearts were much dejected at this
beginning of their Son; nor did there want Counsel and Correction
from them to him, if that would have made him better. He wanted
not to be told, in my hearing, and that over and over and over,
That all Lyars should have their part in the Lake that burns with
fire and brimstone; and that whosoever loveth and maketh a lye,
should not have any part in the new and heavenly Jerusalem: {22a}
But all availed nothing with him; when a fit, or an occasion to
lie, came upon him, he would invent, tell, and stand to his Lie (as
steadfastly as if it had been the biggest of truths,) that he told,
and that with that hardening of his heart and face, that it would
be to those that stood by, a wonder. Nay, and this he would doe
when under the rod of correction which is appointed by God for
Parents to use, that thereby they might keep their Children from
Hell. {22b}

Atten. Truly it was, as I said, a bad beginning, he served the
Devil betimes; yea he became a Nurse to one of his {22c} Brats, for
a spirit of Lying is the Devils Brat, {22d} for he is a Liar and
the Father of it.

Wise. Right, he is the Father of it indeed. A Lie is begot by the
Devil, as the Father, and is brought forth by the wicked heart, as
the Mother: wherefore another Scripture also saith, Why hath Satan
filled thy heart to lye, {22e} &c. Yea, he calleth the heart that
is big with a lye, an heart that hath Conceived, that is, by the
Devil. Why hast thou conceived this thing in thy heart, thou hast
not lied unto men, but unto God. True, his lye was a lye of the
highest nature, but every lye hath the {22f} same Father and Mother
as had the lie last spoken of. For he is a lier, and the Father of
it. A lie then is the Brat of Hell, and it cannot {23a} be in the
heart before the person has committed a kind of spiritual Adultery
with the Devil. That Soul therefore that telleth a known lie, has
lien with, and conceived it by lying with the Devil, the only
Father of lies. For a lie has only one Father and Mother, the
Devil and the Heart. No marvel therefore if the hearts that hatch
and bring forth Lies, be so much of complexion with the Devil.
Yea, no marvel though God and Christ have so bent their Word
against lyers: a lyer is weded to the Devil himself.

Atten. It seems a marvellous thing in mine eyes, that since a lye
is the Offspring of the devill, and since a lye brings the soul to
the very den of Devils, to wit, the dark dungeon of hell; that men
should be so desperately wicked as to accustom themselves to so
horrible a thing.

Wise. It seems also marvellous to me, specially when I observe for
how little a matter some men will study, contrive, make and tell a
lye. You shall have some that will lye it over and over, and that
for a peny {23b} profit. Yea, lye and stand in it, although they
know that they lye: yea, you shall have some men that will not
stick to tell lye after lye, though themselves get nothing thereby;
They will tell lyes in their ordinary discourse with their
Neighbours, also their News, their Jests, and their Tales must
needs be adorned with lyes; or else they seem to bear no good sound
to the ear, nor shew much to the fancie of him to whom they are
told. But alas, what will these lyers doe, when, for their lyes
they shall be tumbled down into hell, to that Devil that did beget
those lyes in their heart, and so be tormented by fire and
brimstone, with him, and that for ever and ever, for their lyes?

Atten. Can you not give one some example of Gods Judgements upon
lyers, that one may tell them to lyers when one hears them lye, if
perhaps they may by the hearing thereof, be made afraid, and
ashamed to lye.

Wise. Examples! why, {23c} Saphira and his wife are examples
enough to put a stop, one would think, to a spirit addicted
thereto, for they both were stricken down dead for telling a lye,
and that by God himself, in the midst of a company of people. But
if Gods threatning of Liers with Hell-fire, and with the loss of
the Kingdom of Heaven, will not prevail with them to leave off to
lie and make lies, it cannot be imagined that a relation of
temporal Judgements that have swept liers out of the World
heretofore, should do it. Now, as I said, this Lying was one of
the first sins that Mr. Badman was addicted to, and he could make
them and tell them fearfully.

Atten. I am sorry to hear this of him, and so much the more
because, as I fear, this sin did not reign in him {24a} alone; for
usually one that is accustomed to lying, is also accustomed to
other evils besides, and if it were not so also with Mr. Badman, it
would be indeed a wonder.

Wise. You say true, the lier is a Captive slave of more than the
spirit of lying: and therefore this Mr. Badman, as he was a lier
from a Child, so he was also much given to {24b} pilfer and steal,
so that what he could, as we say, handsomly lay his hands on, that
was counted his own, whether they were the things of his fellow
Children; or if he could lay hold of any thing at a Neighbours
house, he would take it away; you must understand me of Trifles;
for being let but a Child he attempted no great matter, especially
at first. But yet as he grew up in strength and ripeness of wit,
so he attempted to pilfer and steal things still of more value than
at first. He took at last great pleasure in robbing of Gardens and
Orchards; and as he grew up, to steal Pullen from the
Neighbourhood: Yea, what was his {24c} Fathers, could not escape
his fingers, all was Fish that came to his Net, so hardened, at
last, was he in this mischief also.

Atten. You make me wonder more and more. What, play the Thief
too! What play the Thief so soon! He could not but know, though
he was but a Child, that what he took from others, was none of his
own. Besides, if his Father was a good man, as you say, it could
not be, but he must also hear from him, that to steal was to
transgress the Law of God, and so to run the hazard of eternal

Wise. His Father was not wanting to use the means to reclaim him,
often urging, as I have been told, that saying in the Law of Moses,
{24d} Thou shalt not steal: And also that, This is the Curse that
goeth forth over the face of the whole earth, for every one that
stealeth shall be cut off, &c. {25a} The light of Nature also,
though he was little, must needs shew him that what he took from
others, was not his own, and that he would not willingly have been
served so himself. But all was to no purpose, let Father and
Conscience say what they would to him, he would go on, he was
resolved to go on in his wickedness.

Atten. But his Father would, as you intimate, sometimes rebuke him
for his wickedness; pray how would he carry it then?

Wise. How! why, like to a Thief that is found. He would stand
{25b} gloating, and hanging down his head in a sullen, pouching
manner, (a body might read, as we use to say, the picture of Ill-
luck in his face,) and when his Father did demand his answer to
such questions concerning his Villany, he would grumble and mutter
at him, and that should be all he could get.

Atten. But you said that he would also rob his Father, methinks
that was an unnatural thing.

Wise. Natural or unnatural, all is one to a Thief. Beside, you
must think that he had likewise Companions to whom he was, for the
wickedness that he saw in them, more {25c} firmly knit, than either
to Father or Mother. Yea, and what had he cared if Father and
Mother had died for grief for him. Their death would have been, as
he would have counted, great release and liberty to him: For the
truth is, they and their counsel was his Bondage; yea, and if I
forget not, I have heard some say, that when he was, at times,
among his Companions, he would greatly {25d} rejoyce to think that
his Parents were old, and could not live long, and then, quoth he,
I shall be mine own man, to do what I list without their controul.

Atten. Then it seems he counted that robbing of his Parents was no

Wise. None at all, and therefore he fell directly under that
Sentence, Whoso robbeth his Father or his Mother, and saith it is
no transgression, the same is the companion of a destroyer. And
for that he set so light by them as to their Persons and Counsels,
'twas a sign that at present he was of a very abominable spirit,
{26a} and that some Judgement waited to take hold of him in time to

Atten. But can you imagin what it was, I mean, in his conceit (for
I speak not now of the suggestions of Satan, by which doubtless he
was put on to do these things,) I say what it should be in his
conceit, that should make him think that this his manner of
pilfering and stealing was no great matter.

Wise. It was, for that, the things that he stole, were small; to
rob Orchards, and Gardens, and to steal Pullen, and the like, these
he counted {26b} Tricks of Youth, nor would he be beat out of it by
all that his Friends could say. They would tell him that he must
not covet, or desire, (and yet to desire, is less than to take)
even any thing, the least thing that was his Neighbours, and that
if he did, it would be a transgression of the Law; but all was one
to him: what through the wicked Talk of his Companions, and the
delusion of his own corrupt heart, he would go on in his pilfering
course, and where he thought himself secure, would talk of, and
laugh at it when he had done.

Atten. Well, {26c} I heard a man once, when he was upon the Ladder
with the Rope about his Neck, confess (when ready to be turned off
by the Hangman) that that which had brought him to that end, was
his accustoming of himself, when young, to pilfer and steal small
things. To my best remembrance he told us, that he began the trade
of a Thief by stealing Pins and Points, and therefore did forewarn
all the Youth, that then were gathered together to see him die, to
take heed of beginning, though but with little sins, because by
tampering at first with little ones, way is made for the commission
of bigger.

Wise. Since you are entred upon Storyes, I also will tell you one,
the which, {26d} though I heard it not with mine own Ears, yet my
Author I dare believe: {26e} It is concerning one old Tod, that
was hanged about Twenty years agoe, or more, at Hartford, for being
a Thief. The Story is this:

At {27a} a Summer Assizes holden at Hartfor[d], while the Judge was
sitting upon the Bench, comes this old Tod into the Court, cloathed
in a green Suit, with his Leathern Girdle in his hand, his Bosom
open, and all on a dung sweat, as if he had run for his Life; and
being come in, he spake aloud as follows: {27b} My Lord, said he,
Here is the veryest Rogue that breaths upon the face of the earth.
I have been a Thief from a Child: When I was but a little one, I
gave my self to rob Orchards, and to do other such like wicked
things, and I have continued a Thief ever since. My Lord, there
has not been a Robbery committed thus many years within so many
miles if this place, but I have either been at it, or privy to it.

The Judge thought the fellow was mad, but after some conference
with some of the Justices, they agreed to Indict him; and so they
did of several felonious Actions; to all which he heartily
confessed Guilty, and so was hanged with his Wife at the same time.

Atten. This is a remarkable Story indeed, and you think it is a
true one.

Wise. It is not only remarkable, but pat to our purpose. This
Thief, like Mr. Badman, began his Trade betimes; he began too where
Mr. Badman began, even at robbing of Orchards, and other such
things, which brought him, as you may perceive, from sin to sin,
till at last it brought him to the publick shame of sin, which is
the Gallows.

As for the truth of this Story, the Relator told me that he was at
the same time himself in the Court, and stood within less than two
yards of old Tod, when he heard him aloud to utter the words.

Atten. These two sins of lying and stealing were a bad sign of an
evil end.

Wise. So they were, and yet Mr. Badman came not to his end like
old Tod; Though I fear, to as bad, nay, worse than was that death
of the Gallows, though less discerned by spectators; but more of
that by and by. But you talk of these two sins as if these were
all that Mr. Badman was addicted to in his Youth: Alas, alas, he
swarmed with sins, even as a Begger does with Vermin, and that when
he was but a Boy.

Atten. Why what other sins was he addicted to, I mean while he was
but a Child?

Wise. You need not ask, to what other sins was he, but to what
other sins was he not addicted, that is, of such as suited with his
Age: for a man may safely say, that nothing that was vile came
amiss to him; if he was but capable to do it. Indeed some sins
there be that Childhood knows not how to be tampering with; but I
speak of sins that he was capable of committing, of which I will
nominate two or three more. And,

First, He could not endure the {28a} Lords Day, because of the
Holiness that did attend it; the beginning of that Day was to him
as if he was going to Prison, (except he could get out from his
Father and Mother, and lurk in by-holes among his Companions,
untill holy Duties were over.) Reading the Scriptures, hearing
Sermons, godly Conference, repeating of Sermons, and Prayer, were
things that he could not away with; and therefore if his Father on
such days, (as often he did, though sometimes notwithstanding his
diligence, he would be sure to give him the slip) did keep him
strictly to the observation of the day, he would plainly shew by
all carriages that he was highly discontent therewith: he would
sleep at Duties, would talk vainly with his Brothers, and as it
were, think every godly opportunity seven times as long as it was,
gruding till it was over.

Atten. This his abhorring of that day, was not, I think, for the
sake of the day itself: for as it is a day, it is nothing else but
as other days of the Week: But I suppose it were, think every
godly as it was, grudging till it that day, was not, I think) as it
is a day, it is nothing of the Week: But I suppose that the {28b}
reason of his loathing of it, was, for that God hath put sanctity
and holiness upon it; also because it is the day above all the days
of the week that ought to be spent in holy Devotion, in remembrance
of our Lords Resurrection from the dead.

Wise. Yes, 'twas therefore, that he was such an enemy to it, even
because more restraint was laid upon him on that day, from his own
ways, than were possible should be laid upon him on all others.

Atten. Doth not God by instituting of a day unto holy Duties, make
great proof how the hearts and inclinations of poor people do stand
to Holiness of heart, and a Conversation in [h]oly duties?

Wise. {29a} Yes doubtless; and a man shall shew his Heart and his
Life what they are, more by one Lords-day, than by all the days of
the week besides: And the reason is, because on the Lords-day
there is a special restraint laid upon men as to Thoughts and Life,
more than upon other days of the week besides. Also, men are
enjoyned on that day to a stricter performance of holy Duties, and
restraint of worldly business, than upon other days they are;
wherefore, if their hearts incline not naturally to good, now they
will shew it, now they will appear what they are. The Lords Day is
a kind of an Emblem of the heavenly Sabbath above, and it makes
manifest how the heart stands to the perpetuity of Holiness, more
than to be found in a transient Duty, does.

On other days a man may be in and out of holy Duties, and all in a
quarter of an hour; but now, the Lords Day is, as it were, a day
that enjoyns to one perpetual Duty of Holiness: Remember that thou
keep holy the Sabbath day, {29b} (which by Christ is not abrogated,
but changed, into the First of the week,) not as it was given in
particular to the Jews, but as it was sanctified by him from the
Beginning of the world; and therefore is a greater proof of the
frame and temper of a mans heart, and does more make manifest to
what he is inclined, than doth his other performance of Duties:
Therefore God puts great difference between them that truly call
(and walk in) this day as holy, and count it Honourable, {29c} upon
the account that now they have an opportunity to shew how they
delight to honour him; {29d} in that they have, not only an Hour,
but a whole Day to shew it in: I say, he puts great difference
between these, and that other sort that say, When will the Sabbath
be gone, that we may be at our worldly business. {29e} The first
he calleth a Blessed man, but brandeth the other for an
unsanctified worldling. And indeed, to delight ourselves in Gods
service upon his Holy days, gives a better proof of a sanctified
Nature, than to grudge at the coming, and to be weary of the holy
duties of such dayes, as Mr. Badman did.

Atten. There may be something in what you say, for he that cannot
abide to keep one day holy to God, to be sure he hath given a
sufficient proof that he is an unsanctified man; and as such, what
should he do in Heaven? that being the place where a perpetual
Sabath is to be kept to God; {30a} I say, to be kept for ever and
ever. And for ought I know, one reason why one day in seven, hath
been by our Lord set apart unto holy Duties for men, may be to give
them conviction that there is enmity in the hearts of sinners to
the God of Heaven, for he that hateth Holiness, hateth God himself.
They pretend to love God, and yet love not a holy day, and yet love
not to spend that day in one continued act of holiness to the Lord:
They had as good say nothing as to call him Lord, Lord, and yet not
doe the things that he says. And this Mr. Badman was such an one:
he could not abide this day, nor any of the Duties of it. Indeed,
when he could get from his Friends, and so {30b} spend it in all
manner of idleness and profaneness, then he would be pleased well
enough: but what was this but a turning the day into night, or
other than taking an opportunity at Gods forbidding, to follow our
Callings, to solace and satisfie our lusts and delights of the
flesh. I take the liberty to speak thus of Mr. Badman, upon a
confidence of what you, Sir, have said of him, is true.

Wise. You needed not to have made that Apology for your censuring
of Mr. Badman, for all that knew him, will confirm what you said of
him to be true. He could not abide either that day, or any thing
else that had the stamp or image of God upon it. Sin, sin, and to
do the thing that was naught, was that which he delighted in, and
that from a little Child.

Atten. I must say again, I am sorry to hear it, and that for his
own sake, and also for the sake of his Relations, who must needs be
broken to pieces with such doings as these: For, for these things
sake comes the wrath of God upon the Children of disobedience:
{30c} and doubtless he must be gone to Hell, if he died without
Repentance; and to beget a Child for Hell, is sad for Parents to
think on.

Wise. Of his Dying, as I told you, I will give you a Relation
anon, but now we are upon his Life, and upon the Manner of his Life
in his Childhood, even of the sins that attended him then, some of
which I have mentioned already; and indeed I have mentioned but
some, for yet there are more to follow, and those not at all
inferiour to what you have already heard.

Atten. Pray what were they?

Wise. Why he was greatly given, and that while a Lad, to grievous
{31a} Swearing and Cursing: yea, he then made no more of Swearing
and Cursing, than I do of telling my fingers. Yea, he would do it
without provocation thereto. He counted it a glory to Swear and
Curse, and it was as natural to him, as to eat and drink and sleep.

Atten. Oh! what a young Villain was this! here is, as the Apostle
says, a yielding of Members as instruments of unrighteousness unto
sin, {31b} indeed! This is proceeding from evil to evil with a
witness; This argueth that he was a black-mouthed young Wretch

Wise. He was so; and yet, as I told you, he counted, above all,
this kind of sinning, to be {31c} a Badge of his Honour: He
reckoned himself a mans Fellow when he had learnt to Swear and
Curse boldly.

Atten. I am perswaded that many do think, as you have said, that
to Swear, is a thing that does bravely become them, and that it is
the best way for a man, when he would put authority, or terrour
into his words, to stuff them full of the sin of Swearing.

Wise. You say right, else, as I am perswaded, men would not so
usually belch out their blasphemous Oaths, as they do: they take a
pride in it; they think that to swear is Gentleman-like; and having
once accustomed themselves unto it, they hardly leave it all the
days of their lives.

Atten. Well, but now we are upon it, pray shew me {31d} the
difference between Swearing and Cursing; for there is a difference,
is there not?

Wise. Yes: There is a difference between Swearing and Cursing,
Swearing, vain swearing, such as young Badman accustomed himself
unto. Now vain and sinful swearing, {31e} Is a light and wicked
calling of God, &c. to witness to our vain and foolish attesting of
things, and those things are of two sorts.

1. Things that we swear, are, or shall be done.

2. Things so sworn to, true or false.

1. Things that we swear, are, or shall be done. Thou swearest
thou hast done such a thing, that such a thing is so, or shall be
so; for it is no matter which of these it is that men swear about,
if it be done lightly and wickedly, and groundlesly, it is vain,
because it is a sin against the Third Commandement, which says,
Thou shalt not take the Name of the Lord thy God in vain. {32a}
For this is a vain using of that Holy and Sacred Name, and so a sin
for which, without sound Repentance, there is not, nor can be
rightly expected, forgiveness.

Atten. Then it seems, though as to the matter of fact, a man
swears truely, yet if he sweareth lightly and groundlesly, his Oath
is evil, and he by it, under sin.

Wise. Yes; a man may say, {32b} The Lord liveth, and that is true,
and yet in so saying, swear falsly; because he sweareth vainly,
needlesly, and without a ground. To swear groundedly and
necessarily, (which then a man does, when he swears as being called
thereto of God,) that is tolerated of the Word: but this was none
of Mr. Badmans swearing, and therefore that which now we are not
concerned about.

Atten. I perceive, by the Prophet, that a man may sin in swearing
to a Truth: They therefore must needs most horribly sin, that
swear to confirm their Jests and Lies; and as they think, the
better to beautifie their foolish talking.

Wise. They sin with an high hand; for they presume to imagine,
{32c} that God is as wicked as themselves, to wit, that he is an
Avoucher of Lies to be true. For, as I said before, to swear, is
to call God to witness; and to swear to a Lie, is to call God
himself, to witness that that Lie is true. This therefore must
needs offend; for it puts the highest affront upon the Holiness and
Righteousness of God, therefore his wrath must sweep them away.
This kind of Swearing is put in with lying, and killing, and
stealing, and committing Adultery; and therefore must not go
unpunished: {32d} For if God will not hold him guiltless that
taketh his Name in vain, which a man may doe when he swears to a
truth, (as I have shewed before,) how can it be imagined, that he
should hold such guiltless, who, by Swearing, will appeal to God,
if Lies be not true, or that swear out of their frantick and Bedlam
madness. It would grieve and provoke a sober man to wrath, if one
should swear to a notorious lye, and avouch that that man would
attest it for a truth; and yet thus do men deal with the holy God:
They tell their Jestings, Tales and Lies, and then swear by God
that they are true. Now this kind of Swearing was as common with
young Badman, as it was to eat when he was an hungred, or to go to
bed when it was night.

Atten. I have often mused in my mind, what it should be that
should make men so common in the use of the sin of Swearing, since
those that be wise, will believe them never the sooner for that.

Wise. It cannot be any thing that is good, you may be sure;
because the thing it self is abominable: {33a} 1. Therefore it
must be from the promptings of the spirit of the Devil within them.
2. Also it flows sometimes from hellish Rage, when the tongue hath
set on fire of Hell even the whole course of nature. {33b} 3. But
commonly Swearing flows from that daring Boldness that biddeth
defiance to the Law that forbids it. 4. Swearers think also that
by their belching of their blasphemous Oaths out of their black and
polluted mouths, they shew themselves the more valiant men: 5.
And imagine also, that by these outrageous kind of villianies, they
shall conquer those that at such a time they have to do with, and
make them believe their lyes to be true. 6. They also swear
frequently to get Gain thereby, and when they meet with fools, they
overcome them this way. But if I might give advice in this matter,
no Buyer should lay out one farthing with him that is a common
Swearer in his Calling; especially with such an Oath-master that
endeavoureth to swear away his commodity to another, and that would
swear his Chapmans money into his own pocket.

Atten. All these causes of Swearing, so far as I can perceive,
flow from the same Root as doe the Oaths themselves, even from a
hardened and desperate heart. But pray shew me now how wicked
cursing is to be distinguished from this kind of swearing.

Wise. {34a} Swearing, as I said, hath immediately to do with the
Name of God, and it calls upon him to be witness to the truth of
what is said: That is, if they that swear, swear by him. Some
indeed swear by Idols, as by the Mass, by our Lady, by Saints,
Beasts, Birds, and other creatures; but the usual way of our
profane ones in England, is to swear by God, Christ, Faith, and the
like: But however, or by whatever they swear, Cursing is
distinguished from Swearing thus.

To {34b} Curse, to Curse profanely, it is to sentence another or
our self, for, or to evil: or to wish that some evil might happen
to the person or thing under the Curse, unjustly.

It is to sentence for, or to evil, (that is, without a cause):
Thus Shimei cursed David: He sentenced him for and to evil
unjustly, when he said to him, Come out, come out thou bloody man,
and thou man of Belial. The Lord hath returned upon thee all the
blood of the house of Saul, in whose stead thou hast reigned, and
the Lord hath delivered the kingdom into the hand of Absalom thy
son: and behold thou art taken in thy mischief, because thou art a
bloody man. {34c}

This David calls a grievous Curse. And behold, saith he to Solomon
his Son, thou hast with thee Shimei a Benjamite, which cursed me
with a grievous curse in the day when I went to Mahanaim. {34d}

But what was this Curse? Why, First, It was a wrong sentence past
upon David; Shimei called him Bloody man, man of Belial, when he
was not. Secondly, He sentenced him to the evil that at present
was upon him, for being a bloody man, (that is, against the house
of Saul,) when that present evil overtook David, for quite another

And we may thus apply it to the {34e} profane ones of our times who
in their rage and envy, have little else in their mouths but a
sentence against their Neighbour for, and to evil unjustly. How
common is it with many, when they are but a little offended with
one, to cry, Hang him, Damn him, Rogue! This is both a sentencing
of him for, and to evil, and is in it self a grievous Curse.

2. The other kind of Cursing, is to wish that some evil might
happen to, and overtake this or that person or thing: And this
kind of Cursing, Job counted a grievous sin. I have not suffered
(says he) my mouth to sin, {35a} by wishing a curse to his soul; or
consequently, to Body or Estate. This then is a wicked cursing, to
wish that evil might either befall another or our selves: And this
kind of cursing young Badman accustomed himself unto.

1. He {35b} would wish that evil might befall others; he would
wish their Necks broken, or that their Brains were out, or that the
Pox, or Plague was upon them, and the like: All which is a
devilish kind of cursing, and is become one of the common sins of
our age.

2. He would also as often wish a Curse to himself, saying, Would I
might be hanged, or burned, or that the Devil might fetch me, if it
be not so, or the like. We count the {35c} Damme Blades to be
great Swearers; but when in their hellish fury they say, God-damme
me, God perish me, or the like, they rather curse than swear; yea,
curse themselves, and that with a Wish that Damnation might light
upon themselves; which wish and Curse of theirs, in a little time,
they will see accomplished upon them, even in Hell-fire, if they
repent not of their sins.

Atten. But did this young Badman accustom himself to such filthy
kind of language?

Wise. I think I may say, that nothing was more frequent in his
mouth, and that upon the least provocation. Yea he was so versed
in such kind of language, that neither {35d} Father, nor Mother,
nor Brother, nor Sister, nor Servant, no nor the very Cattel that
his Father had, could escape these Curses of his. I say, that even
the bruit Beasts when he drove them, or rid upon them, if they
pleased not his humour, they must be sure to partake of his curse.
{35e} He would wish their Necks broke, their Legs broke, their Guts
out, or that the Devil might fetch them, or the like: and no
marvel, for he that is so hardy to wish damnation, or other bad
curses to himself, or dearest relations; will not stick to wish
evil to the silly Beast, in his madness.

Atten. Well, I see still that this Badman was a desperate villain.
But pray, Sir, since you have gone thus far, now shew me whence
this evil of cursing ariseth, and also what dishonour it bringeth
to God; for I easily discern that it doth bring damnation to the

Wise. This evil of Cursing ariseth, in general, from the desperate
wickedness of the heart, but particularly from, {36a} {36b} 1.
Envie, which is, as I apprehend, the leading sin to Witchcraft. 2.
It also ariseth from Pride which was the sin of the fallen Angels;
3. It ariseth too from Scorn and contempt of others: 4. But for
a man to curse himself, must needs arise from desperate Madness.

The {36c} dishonour that it bringeth to God, is this. It taketh
away from him his Authority, in whose power it is onely, to Bless
and Curse; not to Curse wickedly, as Mr. Badman, but justly, and
righteously, giving by his Curse to those that are wicked, the due
Reward of their deeds.

Besides, these wicked men, in their wicked cursing of their
Neighbour, &c. do even Curse God himself in his handy work. Man is
Gods Image, and to curse wickedly the Image of God, is to curse God
himself. {36d} Therefore as when men wickedly swear, they rend,
and tare Gods Name, and make him, as much as in them lies, the
avoucher and approver of all their wickedness; so he that curseth
and condemneth in this sort his Neighbour, or that wisheth him
evil, curseth, condemneth, and wisheth evil to the Image of God,
and consequently judgeth and condemneth God himself.

Suppose that a man should say with his mouth, I wish that the Kings
Picture was burned; would not this mans so saying, render him as an
Enemy to the Person of the King? Even so it is with them that, by
cursing, wish evil to their neighbour, or to themselves, they
contemn the Image, even the Image of God himself.

Atten. But do you think that the men that do thus, do think that
they do so vilely, so abominably?

Wise. The question is not what men do believe concerning their
sin, but what Gods Word says of it: If Gods Word says that
Swearing and Cursing are sins, though men should count them for
Vertues, their reward will be a reward for sin, to wit, the
damnation of the soul.

To {37a} curse another, and to swear vainly and falsly, are sins
against the Light of Nature.

1. To Curse is so, because, whoso curseth another, knows, that at
the same time he would not be so served himself.

2. To Swear also, is a sin against the same Law: for Nature will
tell me, that I should not lie, and therefore much less Swear to
confirm it. Yea, the Heathens have looked upon Swearing to be a
solemn Ordinance of God, and therefore not to be lightly or vainly
used by men, though to confirm a matter of truth. {37b}

Atten. But I wonder, since Curseing and Swearing are such evils in
the eyes of God, that he doth not make some Examples to others, for
their committing such wickedness.

Wise. Alas! so he has, a thousand times twice told, as may be
easily gathered by any observing people in every Age and Countrey.
I could present you with several my self; but waving the abundance
that might be mentioned, I will here present you with {37c} two;
One was that dreadful Judgment of God upon one N. P. at Wimbleton
in Surrey; who, after a horrible fit of Swearing at, and Cursing of
some persons that did not please him, suddenly fell sick, and in
little time died raving, cursing and swearing.

But above all take that dreadful Story of Dorothy Mately an
Inhabitant of As[h]over in the County of Darby.

This {37d} Dorothy Mately, saith the Relator, was noted by the
people of the Town to be a great Swearer, and Curser, and Lier, and
Thief; (just like Mr. Badman.) And the labour that she did usually
follow, was to wash the Rubbish that came forth of the Lead Mines,
and there to get sparks of Lead-Ore; and her usual way of asserting
of things, was with these kind of Imprecations: I would I might
sink into the earth if it be not so, or I would God would make the
earth open and swallow me up. Now upon the 23. of March, 1660.
this Dorothy was washing of Ore upon the top of a steep Hill, about
a quarter of a mile from Ashover, and was there taxed by a Lad for
taking of two single Pence out of his Pocket, (for he had laid his
Breeches by, and was at work in his Drawers;) but she violently
denyed it, wishing, That the ground might swallow her up if she had
them: She also used the same wicked words on several other
occasions that day.

Now one George Hodgkinson of Ashover, a man of good report there,
came accidentally by where this Dorothy was, and stood still a
while to talk with her, as she was washing her Ore; there stood
also a little Child by her Tub-side, and another a distance from
her, calling aloud to her to come away; wherefore the said George
took the Girle by the hand to lead her away to her that called her:
But behold, they had not gone above ten yards from Dorothy, but
they heard her crying out for help; so looking back, he saw the
Woman, and her Tub, and Sive, twirling round, and sinking into the
ground. Then said the man, Pray to God to pardon thy sin, for thou
art never like to be seen alive any longer. So she and her Tub
twirled round, and round, till they sunk about three yards into the
Earth, and then for a while staid. Then she called for help again,
thinking, as she said, that she should stay there. Now the man
though greatly amazed, did begin to think which way to help her,
but immediately a great stone which appeared in the Earth, fell
upon her head, and brake her Skull, and then the Earth fell in upon
her and covered her. She was afterwards digged up, and found about
four yards within ground, with the Boys two single Pence in her
pocket, but her Tub and Sive could not be found.

Atten. You {38a} bring to my mind a sad story, the which I will
relate unto you. The thing is this; About a bow-shoot from where I
once dwelt, there was a blind Ale-house, and the man that kept it
had a Son whose name was Edward. This Edward was, as it were, an
half-fool, both in his words, and manner of behaviour. To this
blind Ale-house certain jovial companions would once or twice a
week come, and this Ned, (for so they called him) his Father would
entertain his guests withall; to wit, by calling for him to make
them sport by his foolish words and gestures. So when these boon
blades came to this mans house, the Father would call for Ned: Ned
therefore would come forth; and the villain was devilishly addicted
to cursing, yea to cursing his Father and Mother, and any one else
that did cross him. And because (though he was an half-fool) he
saw that his practice was pleasing, he would do it with the more

Well, when these brave fellows did come at their times to this
Tippling-house (as they call it) to fuddle and make merry, then
must Ned be called out; and because his Father was best acquainted
with Ned, and best knew how to provoke him, therefore He would
usually ask him such questions, or command him such business, as
would be sure to provoke him indeed. Then would he (after his
foolish manner) Curse his Father most bitterly; at which the old
man would laugh, (and so would the rest of the guests, as at that
which pleased them best) still continuing to ask, that Ned still
might be provoked to curse, that they might still be provoked to
laugh. This was the mirth with which the old man did use to
entertain his guests.

The curses wherewith this Ned did use to curse his father, and at
which the old man would laugh, were these, and such like: The
Devil take you; The Devil fetch you: He would also wish him
Plagues and Destructions many. Well, so it came to pass, through
the righteous Judgement of God, that Neds Wishes and Curses were in
a little time fuelled upon his Father; for not many months passed
between them after this manner, but the Devil did indeed take him,
possess him, and also in few days carried him out of this world by
death; I say, Satan did take him and possess him: I mean, so it
was judged by those that knew him, and had to do with him in that
his lamentable condition. He could feel him like a live thing goe
up and down in his body, but when tormenting time was come (as he
had often tormenting fits) then he would lye like an hard bump in
the soft place of his chest, (I mean, I saw it so,) and so would
rent and tare him, and make him roar till he died away.

I told you before, that I was an ear and eye witness of what I here
say; and so I was. I have heard Ned in his Roguery, cursing his
Father, and his Father laughing thereat most heartily; still
provoking of Ned to curse, that his mirth might be encreased. I
saw his Father also, when he was possessed, I saw him in one of his
fits, and saw his flesh (as 'twas thought) by the Devil, gathered
up on an heap, about the bigness of half in Egge; to the
unutterable torture and afflict[i]on of the old man. There was
also one Freeman, (who was more than an ordinary Doctor) sent for,
to cast out this Devil; and I was there when he attempted to do it.
The manner whereof was this. They had the possessed into an out-
room, and laid him on his belly upon a Form, with his head hanging
over the Forms end; then they bound him down thereto: which done,
they set a pan of Coals under his mouth, and put something therein
which made a great smoak; by this means (as 'twas said) to fetch
out the Devil. There therefore they kept the man till he was
almost smothered in the smoak, but no Devil came out of him; at
which Freeman was somewhat abashed, the man greatly afflicted, and
I made to go away wondering and fearing. In a little time
therefore that which possessed the man, carried him out of the
World, according to the cursed Wishes of his Son. And this was the
end of this hellish mirth.

Wise. These were all sad Judgements.

Atten. These were dreadful Judgments indeed.

Wise. Ai, and they look like the Threatning of that Text, (though
chiefly it concerned Judas,) As he loved cursing, so let it come
unto him; as he delighted not in blessing, so let it be far from
him. As he cloathed himself with cursing as with a garment, so let
it come into his bowels like water, and as oyl into his bones.

Atten. It is a fearful thing for Youth to be trained up in a way
of Cursing and Swearing.

Wise. Trained up in them! that I cannot say Mr. Badman was, for
his Father hath oft-times in my hearing, bewailed the badness of
his Children, and of this naughty Boy in particular. I believe
that the wickedness of his Children made him (in the thoughts of
it) goe many a Night with heavy heart to bed, and with as heavy an
one to rise in the Morning. But all was one to his graceless Son,
neither wholsom counsel, nor fatherly sorrow, would make him mend
his Manners.

There {40b} are some indeed that do train up their Children to
swear, curse, lye and steal, and great is the misery of such poor
Children whose hard hap it is to be ushered into the world by, and
to be under the tuition too of such ungodly Parents. It had been
better for such Parents, had they not begat them, and better for
such Children had they not been born. O! methinks for a Father or
a Mother to train up a Child in that very way that leadeth to Hell
and Damnation, what thing so horrible! But Mr. Badman was not by
his Parents so brought up.

Atten. But methinks, since this Young Badman would not be ruled at
home, his Father should have tryed what good could have been done
of him abroad, by putting him out to some man of his acquaintance,
that he knew to be able to command him, and to keep him pretty hard
to some employ: So should he, at least, have been prevented of
time to do those wickednesses that could not be done without time
to do them in.

Wise. Alas, his Father did so, {41a} he put him out betimes to one
of his own Acquaintance, and entreated him of all love, that he
would take care of Son, and keep him from extravagant wayes. His
Trade also was honest and commodious; he had besides a full Employ
therein, so that this young Badman had no vacant seasons nor idle
hours yielded him by his Calling, therein to take opportunities to
do Badly: but all was one to him, as he had begun to be vile in
his Fathers house, even so he continued to be when he was in the
house of his Master.

Atten. I have known some Children, who though they have been very
Bad at home, yet have altered much when they have been put out
abroad; especially when they have fallen into a Family, where the
Governours thereof have made conscience of maintaining of the
Worship and Service of God therein; but perhaps that might be
wanting in Mr. Badmans Masters house.

Wise. Indeed some Children do greatly mend, when put under other
mens Roofs; but, as I said, this naughty boy did not so; nor did
his badness continue, because he wanted a Master that both could
and did correct it: For his {41b} Master was a very good man, a
very devout person; one that frequented the best Soul-means, that
set up the Worship of God in his Family, and also that walked
himself thereafter. He was also a man very meek and merciful, one
that did never overdrive young Badman in business, nor that kept
him at it at unseasonable hours.

Atten. Say you so! This is rare: I for my part can see but few
that can parallel, in these things, with Mr. Badmans Master.

Wise. Nor I neither, (yet Mr. Badman had such an one;) for, for
the most past, {42a} Masters are now a days such as mind nothing
but their worldly concerns, and if Apprentices do but answer their
commands therein, Soul and Religion may go whither they will. Yea,
I much fear, that there have been many towardly Lads put out by
their parents to such Masters, that have quite undone them as to
the next world.

Atten. The more is the pity. But pray, now you have touched upon
this subject, shew me how many wages a Master may be the ruin of
his poor Apprentice.

Wise. Nay, I cannot tell you of all the wayes, yet some of them I
will mention.

Suppose then that a towardly Lad be put to be an Apprentice with
one that is reputed to be a Godly man, yet that Lad may be ruined
many wayes; that is, if his Master be not circumspect in all things
that respect both God and man, and that before his Apprentice.

1. If {42b} he be not moderate in the use of his Apprentice; if he
drives him beyond his strength; if he holds him to work at
unseasonable hours; if he will not allow him convenient time to
read the Word, to Pray, &c. This is the way to destroy him; that
is, in those tender begin[n]ings of good thoughts, and good
beginnings about spiritual things.

2. If he suffers his house to be scattered with profane and wicked
Books, such as stir up to lust, to wantonness, such as teach idle,
wanton, lascivious discourse, and such as has a tendency to provoke
to profane drollery and Jesting; and lastly, such as tend to
corrupt, and pervert the Doctrine of Faith and Holiness. All these
things will eat as doth a canker, and will quickly spoil, in Youth,
&c. those good beginnings that may be putting forth themselves in

3. If there be a mixture of Servants, that is, if some very bad be
in the same place, that's a way also to undo such tender Lads; for
they that are bad and sordid Servants, will be often (and they have
an opportunity too, to be) distilling and fomenting of their
profane and wicked words and tricks before them, and these will
easily stick in the flesh and minds of Youth, to the corrupting of

4. If the Master have one Guise for abroad, and another for home;
that is, if his Religion hangs by in his house as his Cloak does,
and he be seldom in it, except he be abroad; this, young beginners
will take notice of, and stumble at. We say, Hedges have eyes, and
little Pitchers have ears; and indeed, {43a} Children make a
greater inspection into the Lives of Fathers, Masters, &c. than
oft-times they are aware of: And therefore should Masters be
carefull, else they may soon destroy good beginnings in their

5. If the Master be unconscionable in his Dealing, and trades with
lying words; or if bad Commodities be avouched to be good, or if he
seeks after unreasonable gain, or the like; his servant sees it,
and it is enough to undo him. Elies Sons being bad before the
congregation, made Men despise the sacrifices of the Lord. {43b}

But these things by the by, only they may serve for a hint to
Masters to take heed that they take not Apprentices to destroy
their Souls. But young Badman had none of these hinderances; {43c}
His father took care, and provided well for him, as to this: He
had a good Master, he wanted not good Books, nor good Instruction,
nor good Sermons, nor good Examples, no nor good fellow-Servants
neither: but all would not doe.

Atten. 'Tis a wonder, that in such a Family, amidst so many
spiritual helps, nothing should take hold of his heart! What! not
good Books, nor good Instructions, nor good Sermons, nor good
Examples, nor good fellow-Servants, nor nothing do him good!

Wise. You talk, he minded none of these things; nay, all these
were {43d} abominable to him.

1. For good Books, they might lie in his Masters house till they
rotted for him, he would not regard to look into them; but,
contrary-wise, would get all the bad and abominable Books that he
could, as beastly Romances, and books full of Ribbauldry, even such
as immediately tended to set all fleshly lusts on fire. True, he
durst not be known to have any of these, to his Master; therefore
would he never let them be seen by him, but would keep them in
close places, and peruse them at such times, as yielded him fit
opportunities thereto.

2. For good Instruction, he liked that, much as he liked good
books; his care was to hear but little thereof, and to forget what
he heard as soon as 'twas spoken. Yea, I have heard some that knew
him then, say, that one might evidently discern by the shew of his
countenance and gestures, that good counsel was to him like {44a}
little-ease, even a continual torment to him; nor did he ever count
himself at liberty, but when farthest off of wholsom words. He
would hate them that rebuked him, and count them his deadly

3. For good Example; which was frequently set him by his Master,
both in Religious and Civil matters; these, young Badman would
laugh at, and would also make a byword of them, when he came in
place where he with safety could.

4. His Master indeed would make him go with him to Sermons, and
that where he thought the best Preachers were, but this ungodly
young man, what shall I say, was (I think) a Master of Art in all
mischief; he had these wicked ways to hinder himself of hearing,
let the Preacher thunder never so loud.

1. His {44b} way was, when come into the place of hearing, to sit
down in some corner, and then to fall fast asleep.

2. Or else to fix his adulterous eyes upon some beautifull Object
that was in the place, and so all Sermon-while, therewith be
feeding of his fleshly lusts.

3. Or, if he could get near to some that he had observed would fit
his humour, he would be whispering, gigling, and playing with them,
till such time as Sermon was done.

Atten. Why! he was grown to a prodigious height of wickedness.

Wise. He was so, and that which aggravates all, was, this was his
practice as soon as he was come to his Master, he was as ready at
all these things, as if he had, before he came to his Master,
served an Apprentiship to learn them.

Atten. There could not but be added (as you relate them) Rebellion
to his sin. Methinks it is as if he had said, I will not hear, I
will not regard, I will not mind good, I will not mend, I will not
turn, I will not be converted.

Wise. You {45a} say true, and I know not to whom more fitly to
compare him, {45b} than to that man, who when I my self rebuked him
for his wickedness, in this great huff replied; What would the
Devil do for company, if it was not for such as I.

Atten. Why did you ever hear any man say so.

Wise. Yes, that I did; and this young Badman was as like him, as
an Egg is like an Egg. Alas! the Scripture makes mention of many
that by their actions speak the same. They say unto God, Depart
from us, for we desire not the knowledge of thy ways; Again, They
refuse to hearken, and pull away their shoulder, and stop their
ears; yea, they make their hearts hard as an Adamant-stone, lest
they should hear the Law, and the words that the Lord of Host[s]
hath sent. {45c} What are all these but such as Badman, and such
as the young man but now mentioned? That young man was my Play-
fellow when I was solacing my self in my sins: I may make mention
of him to my shame; but he has a great many fellows.

Atten. Young Badman was like him indeed, and he trod his steps, as
if his wickedness had been his very Copy; I mean, as to his
desperateness: for had he not been a desperate one, he would never
have made you such a reply, when you was rebuking of him for his
sin. But when did you give him such a rebuke?

Wise. A while after God had parted him and I, by Calling of me (as
I hope) by his Grace, still leaving him in his sins; and so far as
I could ever gather, as he lived, so he died, even as Mr. Badman
did: but we will leave him, and return again to our discourse.

Atten. Ha, poor obstinate sinners! doe they think that God cannot
be even with them?

Wise. I do not know, what they think, but I know that God hath
said, That as He cried, and they would not hear, so they shall
crie, and I will not hear, saith the Lord. {45d} Doubtless there
is a time a coming, when Mr. Badman will crie for this.

Atten. But I wonder that he should be so expert in wickedness, so
soon! alas, he was but a Stripling, I suppose, he was, as yet, not

Wise. No, nor Eighteen neither: but (as with Ishmael, and with
the Children that mocked the Prophet) the seeds of sin did put
forth themselves betimes in him. {46a}

Atten. Well, he was as wicked a young man as commonly one shall
hear of.

Wise. You will say so, when you know all.

Atten. All, I think here is a great All; but if there is more
behind, pray let us hear it.

Wise. Why, then I will tell you, that he had not been with his
Master much above a year and a half, but he came {46b} acquainted
with three young Villains (who here shall be nameless,) that taught
him to adde to his sin, much of like kind; and he as aptly received
their Instructions. One of them was chiefly given to Uncleanness,
another to Drunkenness; and the third to Purloining, or stealing
from his Master.

Atten. Alas poor Wretch, he was bad enough before, but these, I
suppose, made him much worse.

Wise. That they made him worse you may be sure of, for they taught
him to be an Arch, a chief one in all their wayes.

Atten. It was an ill hap that he ever came acqu[a]inted with them.

Wise. You must rather word it thus. It {46c} was the Judgement of
God that he did; that is, he came acquainted with them, through the
anger of God. He had a good Master, and before him a good Father:
By these he had good counsel given him for Months and Years
together; but his heart was set upon mischief, he loved wickedness
more than to do good, even untill his Iniquity came to be hateful;
therefore, from the anger of God it was, that these companions of
his, and he, did at last so acquaint together. Sayes Paul, They
did not like to retain God in their knowledge; {46d} and what
follows? wherefore, God gave them over, or up to their own hearts
lusts. And again, As for such as turn aside to their own crooked
wayes, the Lord shall lead them forth with the workers of iniquity.
{46e} This therefore was Gods hand upon him, that he might be
destroyed, be damned; because he received not the love of the Truth
that he might be saved. He chose his Delusions and Deluders for
him, even the company of base men, of Fools, that he might be
destroyed. {46f} {47a}

Atten. I cannot but think indeed, that it is a Great Judgment of
God for a man to be given up to the company of vile men; for what
are such but the Devils {47b} Decoyes, even those by whom he
drawes the simple into the Net? A Whoremaster, a Drunkard, a
Thiefe, what are they but the Devils baits, by which he catcheth

Wise. You say right; but this young Badman was no simple one, if
by simple, you mean one uninstructed; for he had often good counsel
given him: but if by simple, you mean, him that is a Fool as to
the true Knowledge of, and Faith in Christ, then he was a simple
one indeed: for he chose death, rather than life, and to live in
continual opposition to God, rather than to be Reconciled unto him;
according to that saying of the wise man; The fooles hated
knowledge, and did not choose the Fear of the Lord: {47c} and what
Judgement more dreadfull can a fool be given up to, than to be
delivered into the hands of such men, that have skill to do
nothing, but to ripen sin, and hasten its finishing unto damnation?
And therefore men should be afraid of offending God, because he can
in this manner punish them for their sins. I {47d} knew a man that
once was, as I thought, hopefully awakened about his Condition;
yea, I knew two that were so awakened; but in time they began to
draw back, and to incline again to their lusts; wherefore, God gave
them up to the company of three or four men, that in less than
three years time brought them roundly to the Gallows, where they
were hanged like Dogs, because they refused to live like honest
men. {47e}

Atten. But such men do not believe, that thus to be given up of
God, is in Judgement and anger; they rather take it to be their
liberty, and do count it their happiness; they are glad that their
Cord is loosed, and that the reins are in their neck; they are glad
that they may sin without controul, and that they may choose such
company as can make them more expert in an evil way.

Wise. Their Judgement is therefore so much the greater, because
thereto is added blindness of Mind, and hardness of Heart in a
wicked way. They are turned up to the way of Death, but must not
see to what place they are going: They must go as the Ox to the
slaughter, and as the Fool to the Correction of the Stocks, {48a}
till a Dart strikes through their Liver, not knowing that it is for
their life. This, I say, makes their Judgement double, they are
given up of God, for a while to sport themselves with that which
will assuredly make them mourn at last, when their flesh and their
body is consumed. {48b} These are those that Peter {48c} speaks
of, that shall utterly perish in their own corruptions; these, I
say, who count it pleasure to ryot in the day-time, and that sport
themselves with their own deceivings, are, as natural bruit beasts,
made to be taken and destroyed.

Atten. Well, but I pray now concerning these three Villains that
were young Badmans companions: Tell me more particularly how he
carried it then.

Wise. How he carried it! why, he did as they. I intimated so much
before, when I said, they made him an arch, a chief one in their

First, He became a Frequenter of {48d} Taverns and Tippling-houses,
and would stay there untill he was even as drunk as a Beast. And
if it was so, that he could not get out by day, he would, be sure,
get out by night. Yea, he became so common a Drunkard, at last,
that he was taken notice of to be a Drunkard even by all.

Atten. This was Swinish, for Drunkenness, is so beastly a sin, a
sin so much against Nature, that I wonder that any that have but
the appearance of Men, can give up themselves to so beastly (yea,
worse than beastly) a thing.

Wise. It is a Swinish vanity indeed. I will tell you another
Story. {48e} {48f} There was a Gentleman that had a Drunkard to be
his Groom, and coming home one night very much abused with Beer,
his Master saw it. Well (quoth his Master within himself,) I will
let thee alone to night, but to morrow morning I will convince thee
that thou art worse than a Beast, by the behaviour of my Horse. So
when morning was come, he bids his man goe and water his Horse, and
so he did; but coming up to his Master, he commands him to water
him again; so the fellow rid into the water the second time, but
his masters horse would now drink no more, so the fellow came up
and told his Master. Then said his Master, Thou drunken sot, thou
art far worse than my Horse, he will drink but to satisfie nature,
but thou wilt drink to the abuse of nature; he will drink but to
refresh himself, but thou to thy hurt and dammage; He will drink,
that he may be more serviceable to his Master, but thou, till thou
art uncapable of serving either God or Man. O thou Beast, how much
art thou worse than the horse that thou ridest on.

Atten. Truly I think that his Master served him right; for in
doing as he did, he shewed him plainly, as he said, that he had not
so much government of himself as his horse had of himself, and
consequently that his beast did live more according to the Law of
his nature by far, than did his man. But pray go on with what you
have further to say.

Wise. Why, I say, that there are {49a} four things, which if they
were well considered, would make drunkenness to be abhorred in the
thoughts of the Children of men.

1. It greatly tendeth to impoverish and beggar a man. The
Drunkard, says Solomon, shall come to poverty. {49b} Many that
have begun the world with Plenty, have gone out of it in Rags;
through drunkenness. Yea, many Children that have been born to
good Estates, have yet been brought to a Flail & a Rake, through
this beastly sin of their Parents.

2. This sin of Drunkenness, it bringeth upon the Body, many,
great, and incurable Diseases, by which Men do in little time come


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