The Life and Death of Mr. Badman
John Bunyan

Part 4 out of 5

His mind also seemed to be turned to his wife and child; but alas!
'twas rather from conviction that God had given him concerning
their happy estate over his, than for that he had any true love to
the work of God that was in them. True, some shews of kindness he
seemed to have for them, and so had rich Dives, when in Hell, to
his five brethren that were yet in the world; yea he had such love,
as to wish them in Heaven, that they might not come thither to be
tormented. {147d}

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

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

And hence usually is sick-bed Repentance, and the matter of it: To
wit, to be saved from Hell, and from Death, and that God will
restore again to health till they mend; concluding that it is in
their power to mend, as is evident by their large and lavishing
promises to do it.

I have known many, that, when they have been sick, have had large
measures of this kind of Repentance, and while it has lasted, the
noyse and sound thereof, has made the Town to ring again: but
alas! how long has it lasted? oft-times scarce so long as untill
the party now sick has been well. It has passed away like a mist
or a vapour, it has been a thing of no continuance. But this kind
of Repentance is by God compared to the howling of a dog. And they
have not cried unto me with their heart, when they howled upon
their bed. {148a}

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

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

Atten. And how did his good wife take it, when she saw that he had
no Amendment, but that he returned with the Dog to his vomit, to
his old courses again?

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

Atten. Pray how did she dye?

Wise. Die! she dyed bravely; full of comfort of the faith of her
Interest in Christ, and by him, of the world to come: she had many
brave Expressions in her sickness, and gave to those that came to
visit her many signs of her salvation; the thoughts of the Grave,
but specially of her Rising again, were sweet thoughts to her. She
would long for Death, because she knew it would be her Friend. She
behaved her self like to some that were making of them ready to go
meet their Bridegroom. {149b} Now, said she, I am going to rest
from my sorrows, my sighs, my tears, my mournings and complaints:
I have heretofore longed to be among the Saints, but might by no
means be suffered to goe, but now I am going, (and no man can stop
me) to the great Meeting, to the general Assembly, and Church of
the first-born which are written in Heaven. {149c} There I shall
have my hearts desire; there I shall worship without Temptation or
other impediment; there I shall see the face of my Jesus, whom I
have loved, whom I have served, and who now, I know, will save my
soul. {149d} I have prayed often for my husband, that he might be
converted, but there has been no answer of God in that matter; Are
my prayers lost? are they forgotten? are they thrown over the barr?
No; they are hanged upon the horns of the golden Altar, and I must
have the benefit of them my self, that moment that I shall enter
into the gates, in at which the righteous Nation that keepeth truth
shall enter: I say, I shall have the benefit of them. I can say
as holy David; I say, I can say of my husband, as he could of his
enemies. As for me, when they were sick my cloathing was of sack-
cloth, I humbled my soul with fasting, and my prayer returned into
my bosom. {150a} My prayers are not lost, my tears are yet in
God's bottle; I would have had a Crown, and Glory for my husband,
and for those of my children that follow his steps; but so far as I
can see yet, I must rest in the hope of having all my self.

Atten. Did she talk thus openly?

Wise. No; this she spake but to one or two of her most intimate
acquaintance, who were permitted to come and see her, when she lay
languishing upon her death-bed.

Atten. Well, but pray go on in your relation, this is good: I am
glad to hear it, this is as a cordial to my heart while we sit thus
talking under this tree.

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

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

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

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

I would have thee also, my dear child, to love thy Brothers and
Sisters, but learn none of their naughty tricks. Have no
fellowship with the unfruitfull works of darkness, but rather
reprove them. {152b} Thou hast Grace, they have none: do thou
therefore beautifie the way of salvation before their eyes, by a
godly life, and conformable conversation to the revealed will of
God, that thy Brothers and Sisters may see and be the more pleased
with the good wayes of the Lord.

If thou shalt live to marry, take heed of being served as I was;
that is, of being beguiled with fair words, and the flatteries of a
lying tongue. But first be sure of godliness. Yea, as sure as it
is possible for one to be in this world: trust not thine own eyes,
nor thine own Judgment; I mean as to that persons godliness that
thou art invited to marry. Ask counsel of good men, and do nothing
therein, if he lives, without my Ministers advice. I have also my
self desired him to look after thee. Thus she talked to her
children, and gave them counsel, and after she had talked to this a
little longer, she kiss'd it, and bid it go down.

Well, in short, her time drew on, and the day that she must die.
So she {152c} died with a soul full of Grace, an heart full of
comfort, and by her death ended a life full of trouble. Her
husband made a Funerall for her, perhaps because he was glad he was
rid of her, but we will leave that to be manifest at Judgment.

Atten. This Woman died well: And now we are talking of the dying
of Christians, I will tell you a story of one that died some time
since in our Town. The man was a godly old Puritan, for so the
godly were called in time past. This man after a long, and godly
life, fell sick, of the sickness, whereof he died. And as he lay
drawing on, the woman that looked to him thought she heard Musick,
and that the sweetest that ever she heard in her life, which also
continued untill he gave up the Ghost: {153a} now when his soul
departed from him, the Musick seemed to withdraw and to go further
and further off from the house, and so it went untill the sound was
quite gone out of hearing.

Wise. What do you think that might be?

Atten. For ought I know, the melodious Notes of Angels, that were
sent of God to fetch him to Heaven.

Wise. I cannot say but that God goes out of his Ordinary Road with
us poor mortals sometimes. I cannot say this of this woman, but
yet she had better musick in her heart than sounded in this womans

Atten. I believe so; but pray tell me, did any of her other
children hearken to her words, so as to be bettered in their souls

Wise. One of them did, {153b} and became a very hopefull young
man: but for the rest I can say nothing.

Atten. And what did Badman do after his wife was dead?

Wise. Why even as he did before, he scarce mourned a fortnight for
her, and his mourning then was, I doubt, more in fashion than in

Atten. Would he not sometimes talk of his Wife, when she was dead?

Wise. Yes, when the fit took him, and could commend her too
extremely; saying, she was a good, godly, vertuous woman. But this
is not a thing to be wondred at: It is common with wicked men, to
hate Gods Servants while alive, and to commend them when they are
dead. So served the Pharisees the Prophets: Those of the Prophets
that were dead, they commended; and those of them that were alive
they condemned. {153c}

Atten. But did not Mr. Badman marry again quickly?

Wise. No, not a good while after: and when he was asked the
reason, he would make this slighty answer, Who would keep a Cow of
their own, that can have a quart of milk for a penny? {154a}
Meaning, Who would be at the charge to have a Wife, that can have a
Whore when he listeth? So villanous, so abominable did he continue
after the death of his wife. Yet at last there was one was too
hard for him. For, getting of him to her upon a time, and making
of him sufficiently drunk, she was so cunning as to get a promise
of marriage of him, and so held him to it, and forced him to marry
her. {154b} And she, as the saying is, was as good as he, {154c}
at all his vile and ranting tricks: she had her companions as well
as he had his, and she would meet them too at the Tavern and Ale-
house, more commonly than he was aware of. To be plain, she was a
very Whore, and had as great resort came to her, where time and
place was appointed, as any of them all. Aie, and he smelt it too,
but could not tell how to help it. For if he began to talk, she
could lay in his dish the whores that she knew he haunted, and she
could fit him also with cursing and swearing, for she would give
him Oath for Oath, and Curse for Curse.

Atten. What kind of oaths would she have?

Wise. Why damn her, and sink her, and the like.

Atten. These are provoking things.

Wise. So they are: but God doth not altogether let such things
goe unpunished in this life. Something of this I have shewed you
already, and will here give you one or two Instances more.

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

Also at Oster in the Dutchy of Magalapole, (saith Mr. Clark) a
wicked Woman, used in her cursing to give herself body and soul to
the Devil, and being reproved for it, still continued the same;
till (being at a Wedding-Feast) the Devil came in person, and
carried her up into the Air, with most horrible outcries and
roarings: And in that sort carried her round about the Town, that
the Inhabitants were ready to dye for fear: And by and by he tore
her in four pieces, leaving her four quarters in four several high-
wayes; and then brought her Bowels to the Marriage-feast, and threw
them upon the Table before the Maior of the Town, saying, Behold,
these dishes of meat belong to thee, whom the like destruction
waiteth for, if thou dost not amend thy wicked life.

Atten. Though God forbears to deal thus with all men that thus
rend and tare his Name, and that immediate Judgments do not
overtake them; yet he makes their lives by other Judgments bitter
to them, does he not?

Wise. Yes, yes. And for proof, I need goe no further than to this
Badman and his wife; for their railing, and cursing, and swearing
ended not in words: They would fight and fly at each other, and
that like Cats and Dogs. But it must be looked upon as the hand
and Judgment of God upon him for his villany; he had an honest
woman before, but she would not serve his turn, and therefore God
took her away, and gave him one as bad as himself. Thus that
measure that he meted to his first wife, this last did mete to him
again. And this is a punishment, wherewith sometimes God will
punish wicked men. So said Amos to Amaziah: Thy wife shall be an
Harlot in the City. {155a} With this last wife Mr. Badman lived a
pretty while; but, as I told you before, in a most sad and hellish
manner. And now he would bewail his first wifes death: not of
love that he had to her Godliness, for that he could never abide,
but for that she used alwayes to keep home, whereas this would goe
abroad; his first wife was also honest, and true to that Relation,
but this last was a Whore of her Body: The first woman loved to
keep things together, but this last would whirl them about as well
as he: The first would be silent when he chid, and would take it
patiently when he abused her, but this would give him word for
word, blow for blow, curse for curse; so that now Mr. Badman had
met with his match: {156a} God had a mind to make him see the
baseness of his own life, in the wickedness of his wives. {156b}
But all would not do with Mr. Badman, he would be Mr. Badman still:
This Judgment did not work any reformation upon him, no, not to God
nor man.

Atten. I warrant you that Mr. Badman thought when his wife was
dead, that next time he would match far better.

Wise. What he thought I cannot tell, but he could not hope for it
in this match. For here he knew himself to be catcht, he knew that
he was by this woman intangled, and would therefore have gone back
again, but could not. He knew her, I say, to be a Whore before,
and therefore could not promise himself a happy life with her. For
he or she that will not be true to their own soul, will neither be
true to husband nor wife. And he knew that she was not true to her
own soul, and therefore could not expect she should be true to him
but Solomon says, An whore is a deep pit, and Mr. Badman found it
true. For when she had caught him in her pit, she would never
leave him till she had got him to promise her Marriage; and when
she had taken him so far, she forced him to marry indeed. And
after that, they lived that life that I have told you.

Atten. But did not the neighbours take notice of this alteration
that Mr. Badman had made?

Wise. Yes; and many of his Neighbours, yea, many of those that
were carnal said, {156c} 'Tis a righteous Judgment of God upon him,
for his abusive carriage and language to his other wife: for they
were all convinced that she was a vertuous woman, and he, vile
wretch, had killed her, I will not say, with, but with the want of

Atten. And how long I pray did they live thus together?

Wise. Some fourteen or sixteen years, even untill (though she also
brought somthing with her) they had sinned all away, and parted as
poor as Howlets. {156d} And, in reason, how could it be otherwise?
he would have his way, and she would have hers; he among his
companions, and she among hers; he with his Whores, and she with
her Rogues; and so they brought their Noble to Nine-pence.

Atten. Pray of what disease did Mr. Badman die, for now I perceive
we are come up to his death?

Wise. I cannot so properly say that he died of one disease, {157a}
for there were many that had consented, and laid their heads
together to bring him to his end. He was dropsical, he was
consumptive, he was surfeited, was gouty, and, as some say, he had
a tang of the Pox in his bowels. Yet the Captain of all these men
of death that came against him to take him away, was the
Consumption, for 'twas that that brought him down to the grave.

Atten. Although I will not say, but the best men may die of a
consumption, a dropsie, or a surfeit; yea, that these may meet upon
a man to end him: yet I will say again, that many times these
diseases come through mans inordinate use of things. Much drinking
brings dropsies, consumptions, surfeits, and many other diseases;
and I doubt, that Mr. Badman's death did come by his abuse of
himself in the use of lawfull and unlawfull things. I ground this
my sentence upon that report of his life that you at large have
given me.

Wise. I think verily that you need not call back your sentence;
for 'tis thought by many, that by his Cups and his Queans he
brought himself to this his destruction: he was not an old man
when he dyed, nor was he naturally very feeble, but strong, and of
a healthy complexion: Yet, as I said, he moultered away, and went,
when he set a going, rotten to his Grave. And that which made him
stink when he was dead, I mean, that made him stink in his Name and
Fame, was, that he died with a spice of the foul disease upon him:
A man whose life was full of sin, and whose death was without

Atten. These were blemishes sufficient to make him stink indeed.

Wise. They were so, and they did do it. No man could speak well
of him when he was gone. {157b} His Name rotted above ground, as
his Carkass rotted under. And this is according to the saying of
the wise man: The memory of the just is blessed, but the name of
the wicked shall rot. {157c}

This Text, in both the parts of it, was fulfilled upon him and the
woman that he married first. For her Name still did flourish,
though she had been dead almost seventeen years; but his began to
stink and rot, before he had been buried seventeen dayes.

Atten. That man that dieth with a life full of sin, and with an
heart void of repentance, although he should die of the most Golden
disease (if there were any that might be so called) I will warrant
him his Name shall stink, and that in Heaven and Earth.

Wise. You say true; and therefore doth the name of Cain, Pharaoh,
Saul, Judas, and the Pharisees, though dead thousands of years
agoe, stink as fresh in the nostrils of the world as if they were
but newly dead.

Atten. I do fully acquiesce with you in this. But, Sir, since you
have charged him with dying impenitent, pray let me see how you
will prove it: not that I altogether doubt it, because you have
affirmed it, but yet I love to have proof for what men say in such
weighty matters.

Wise. When I said, he died without repentance, I meant, so far as
those that knew him, could judge, when they compared his Life, the
Word, and his Death together.

Atten. Well said, they went the right way to find out whether he
had, that is, did manifest that he had repentance or no. Now then
shew me how they did prove he had none?

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

Atten. I must needs confess that this is a sign he had none. For
how can a man repent of that of which he hath neither sight nor
sence? But 'tis strange that he had neither sight nor sence of sin
now, when he had such a sight and sence of his evil before: I mean
when he was sick before.

Wise. He was, as I said, as secure now, as if he had been as
sinless as an Angel; though all men knew what a sinner he was, for
he carried his Sins in his Forehead. His debauched Life was read
and known of all men; but his Reputation was read and known of no
man; for, as I said, he had none. And for ought I know, the reason
he had no sence of his sins now, was because he profited not by
that sence that he had of them before. He liked not to retain that
knowledge of God then, that caused his sins to come to remembrance:
Therefore God gave him up now to a reprobate mind, to hardness and
stupidity of Spirit; and so was that Scripture fulfilled upon him,
He hath blinded their eyes. And that, Let their eyes be darkned
that they may not see. {159a} Oh! for a man to live in sin, and to
go out of the world without Repentance for it, is the saddest
Judgement that can overtake a man.

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

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

Also Ephraims Repentance was after he was turned to the sight and
sence of his sins, and after he was instructed about the evil of
them. {159g}

Atten. These are good testimonies of this truth, and doe (if
matter of fact, with which Mr. Badman is charged, be true), prove
indeed that he did not repent, but as he lived, so he dyed in his
sin: For without Repentance a man is sure to dye in his sin; for
they will lie down in the dust with him, {160a} rise at the
Judgement with him, hang about his Neck like Cords and Chains when
he standeth at the Barre of Gods Tribunal, and goe with him too
when he goes away from the Judgment-seat, with a Depart from me ye
cursed into everlasting fire, prepared for the Devil and his
Angels; and there shall fret and gnaw his Conscience, because they
will be to him a never-dying worm. {160b}

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

Now I conclude, that Mr. Badman did die impenitent, and so a death
most miserable.

Atten. But pray now, before we conclude our discourse of Mr.
Badman, give me another proof of his dying in his sins.

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

Atten. Did good men then goe to see him in his last sickness?

Wise. Yes: Those that were his first wifes acquaintance, they
went to see him, and to talk with, and to him, if perhaps he might
now, at last, bethink himself, and cry to God for mercy.

Atten. They did well to try now at last if they could save his
soul from Hell: But pray how can you tell that he did not care for
the company of such?

Wise. Because of the differing Carriage that he had for them, from
what he had when his old carnal companions came to see him: When
his old Campanions came to see him, he would stir up himself as
much as he could both by words and looks, to signifie they were
welcome to him; he would also talk with them freely, and look
pleasantly upon them, though the talk of such could be none other
but such as David said, carnal men would offer to him, when they
came to visit him in his sickness: If he comes to see me, says he,
he speaketh vanity, his heart gathereth iniquity to itself. {161b}
But these kind of talks, I say, Mr. Badman better brooked, than he
did the company of better men.

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

1. When they were come, he would seem to fail in his spirits at
the sight of them.

2. He would not care to answer them to any of those questions that
they would at times put to him, to feel what sence he had of sin,
death, Hell, and Judgment: But would either say nothing, or answer
them by way of evasion, or else by telling of them he was so weak
and spent that he could not speak much.

3. He would never shew forwardness to speak to, or talk with them,
but was glad when they held their tongues. He would ask them no
question about his state and another world, or how he should escape
that damnation that he had deserved.

4. He had got a haunt at last to bid his wife and keeper, when
these good people attempted to come to see him, to tell them that
he was asleep or inclining to sleep, or so weak for want thereof,
that he could not abyde any noyse. And so they would serve them
time after time, till at last they were discouraged from coming to
see him any more.

5. He was so hardned, now, in this time of his sickness, that he
would talk, when his companions came unto him, to the disparagement
of those good men (and of their good doctrine too) that of love did
come to see him, and that did labour to convert him.

6. When these good men went away from him, he would never say,
Pray when will you be pleased to come again, for I have a desire to
more of your company, and to hear more of your good instruction?
No not a word of that, but when they were going would scarce bid
them drink, or say, Thank you for your good company, and good

7. His talk in his sickness with his companions, would be of the
World, as Trades, Houses, Lands, great Men, great Titles, great
places, outward Prosperity, or outward Adversity, or some such
carnal thing.

By all which I conclude, that he did not desire a sence and sight
of his sin, that he might repent and be saved.

Atten. It must needs be so as you say, if these things be true
that you have asserted of him. And I do the rather believe them,
because I think you dare not tell a lie of the dead.

Wise. I was one of them that went to him, and that beheld his
carriage and manner of way, and this is a true relation of it that
I have given you.

Atten. I am satisfied. But pray if you can, shew me now by the
Word, what sentence of God doth pass upon such men?

Wise. Why, the man that is thus averse to repentance, that desires
not to hear of his sins, that he might repent and be saved; is said
to be a man that saith unto God, Depart from me, for I desire not
the knowledge of thy wayes. {163a} He is a man that sayes in his
heart and with his actions, I have loved strangers, (sins) and
after them I will goe. He is a man that shuts his eyes, stops his
ears, and that turneth his spirit against God. Yea he is the man
that is at enmity with God, and that abhorres him with his soul.

Atten. What other signe can you give me that Mr. Badman died
without repentance?

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

Atten. That is another bad sign indeed; for crying to God for
mercy, is one of the first signs of repentance. When Paul lay
repenting of his sin, upon his bed, the Holy Ghost said of him,
Behold he prayes. {163d} But he that hath not the first signs of
repentance, 'tis a sign he hath none of the other, and so indeed
none at all. I do not say, but there may be crying, where there
may be no sign of repentance. They cryed, says David, to the Lord,
but he answered them not; {163e} but that he would have done, if
their cry had been the fruit of repentance. But, I say, if men may
cry, and yet have no repentance, be sure, they have none, that cry
not at all. It is said in Job, They cry not when he bindeth them;
{163f} that is, because they have no repentance; no repentance, no
cryes; false repentance, false cryes; true repentance, true cryes.

Wise. I know that it is as possible for a man to forbear crying
that hath repentance, as it is for a man to forbear groaning that
feeleth deadly pain. He that looketh into the Book of Psalms,
(where repentance is most lively set forth even in its true and
proper effects,) shall there find, that crying, strong crying,
hearty crying, great crying, and uncessant crying, hath been the
fruits of repentance: (But none of this had this Mr. Badman,
therefore he dyed in his sins.)

That Crying is an inseparable effect of repentance, is seen in
these Scriptures. Have mercy upon me, O God, according to the
multitude of thy tender mercies, blot out my transgressions. O
Lord, rebuke me not in thine anger, neither chasten me in thy hot
displeasure. Have mercy upon me, O Lord, for I am weak. O Lord,
heal me for my bones are vexed. My soul is also vexed, but thou, O
Lord, how long: Return, O Lord, deliver my soul: O save me for
thy mercies sake: O Lord, rebuke me not in thy wrath, neither
chasten me in thy hot displeasure; for thine arrows stick fast in
me, and thy hand presseth me sore. There is no soundness in my
flesh, because of thine anger, neither is there any rest in my
bones, because of my sin. For mine iniquities are gone over mine
head, as an heavy burthen, they are too heavy for me. My wounds
stink and are corrupt; because of my foolishness. I am troubled, I
am bowed down greatly, I goe mourning all the day long. My loyns
are filled with a loathsom disease, and there is no soundness in my
flesh. I am feeble, and sore broken, I have roared by reason of
the disquietness of my heart. {164a}

I might give you a great number more of the holy sayings of good
men, whereby they express how they were, what they felt, and
whether they cryed or no, when repentance was wrought in them.
Alas, alas, it is as possible for a man, when the pangs of Guilt
are upon him to forbear praying, as it is for a woman when pangs of
travel are upon her to forbear crying. If all the world should
tell me that such a man hath repentance, yet if he is not a praying
man, I should not be perswaded to believe it.

Atten. I know no reason why you should: for there is nothing can
demonstrate that such a man hath it. But pray Sir, what other sign
have you, by which you can prove that Mr. Badman died in his sins,
and so in a state of damnation?

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

Atten. I thought something when I heard you make mention of it
before. Thought I, this is a shrewd sign that he had not grace in
his heart. Birds of a feather, thought I, will flock together: If
this man was one of Gods children, he would heard with Gods
children, his delight would be with, and in the company of Gods
children. As David said, I am a companion of all them that fear
thee, and of them that keep thy precepts. {165b}

Wise. You say well, for what fellowship hath he that believeth
with an Infidel? And although it be true, that all that joyn to
the godly are not godly, yet they that shall inwardly choose the
company of the ungodly and open profane, rather than the company of
the godly, as Mr. Badman did; surely are not godly men, but
profane. He was, as I told you, out of his element, when good men
did come to visit him, but then he was where he would be, when he
had his vain companions about him. Alas! grace, as I said,
altereth all, heart, life, company, and all; for by it the heart
and man is made new: and a new heart, a new man, must have objects
of delight that are new, and like himself: Old things are passed
away; Why? For all things are become new. {165c} Now if all
things are become new, to wit, heart, mind, thoughts, desires, and
delights, it followeth by consequence that the company must be
answerable: hence it is said, That they that believed were
together; that they went to their own company; that they were added
to the Church; that they were of one heart and of one soul; {165d}
and the like. Now if it be objected that Mr. Badman was sick, and
so could not goe to the godly, yet he had a tongue in his head, and
could, had he had an heart, have spoken to some to call or send for
the godly to come to him. Yea, he would have done so; yea the
company of all others, specially his fellow sinners, would, even in
every appearance of them before him, have been a burden and a grief
unto him. His heart and affection standing bent to good, good
companions would have suited him best. But his Companions were his
old Associates, his delight was in them, therefore his heart and
soul were yet ungodly.

Atten. Pray how was he when he drew near his end? for I perceive
that what you say of him now, hath reference to him, and to his
actions, at the beginning of his sickness? Then he could endure
company, and much talk; besides, perhaps then he thought he should
recover and not die, as afterwards he had cause to think, when he
was quite wasted with pining sickness, when he was at the graves
mouth. But how was he, I say, when he was (as we say) at the
graves mouth, within a step of death? when he saw, and knew, and
could not but know, that shortly he must dye, and appear before the
Judgment of God?

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

Atten. Pray how was he in his death? was Death strong upon him? or
did he dye with ease, quietly?

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

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

Wise. There is no Judgment to be made by a quiet death, of the
Eternal state of him that so dieth. Suppose one man should die
quietly, another should die suddenly, and a third should die under
great consternation of spirit; no man can Judge of their eternall
condition by the manner of any of these kinds of deaths. He that
dies quietly, suddenly, or under consternation of spirit, may goe
to Heaven, or may goe to Hell; no man can tell whether a man goes,
by any such manner of death. The {167a} Judgment therefore that we
make of the eternall condition of a man must be gathered from
another consideration: To wit, Did the man die in his sins? did he
die in unbelief? did he die before he was born again? then he is
gone to the Devil and hell, though he died never so quietly.
Again, Was the man a good man? had he faith and holiness? was he a
lover and a Worshipper of God by Christ, according to his Word?
Then he is gone to God and Heaven, how suddenly, or in what
consternation of mind soever he died: But Mr. Badman was naught,
his life was evil, his wayes were evil; evil to his end: he
therefore went to Hell and to the Devil, how quietly soever he

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

Atten. Pray tell me concerning the first, how he made away

Wise. Why, he took a knife and cut his own Throat, and immediately
gave up the Ghost and died. Now what can we judge of such a mans
condition; since the Scripture saith, No murderer hath eternall
life, &c. but that it must be concluded, that such an one is gone
to Hell. He was a murderer, a Self-murderer; and he is the worst
murderer, one that slays his own body and soul: nor doe we find
mention made of any but cursed ones that doe such kind of deeds. I
say, no mention made in holy Writ of any others, but such, that
murder themselves.

And this is the sore Judgment of God upon men, when God shall, for
the sins of such, give them up to be their own Executioners, or
rather to execute his Judgment and Anger upon themselves. And let
me earnestly give this Caution to sinners. Take heed, Sirs, break
off your sins, lest God serves you as he served Mr. Badmans
Brother: That is, lest he gives you up to be your own Murderers.

Atten. Now you talk of this. I did once know a man, {168a} a
Barber, that took his own Raisor, and cut his own Throat, and then
put his head out of his Chamber-window, to shew the neighbours what
he had done, and after a little while died.

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

Many other such dreadful things might be told you, but these are
enough, and too many too, if God in his wisdom had thought
necessary to prevent them.

Atten. This is a dreadful Story: and I would to God that it might
be a warning to others to instruct them to fear before God, and
pray, lest he gives them up to doe as John Cox hath done. For
surely self-murderers cannot goe to Heaven: and therefore, as you
have said, he that dieth by his own hands, is certainly gone to
Hell. But speak a word or two of the other man you mentioned.

Wise. What? of a wicked man dying in Despair?

Atten. Yes, of a wicked man dying in despair.

Wise. Well then: {169a} This Mr. Badmans other Brother was a very
wicked man, both in Heart and Life; I say in Heart, because he was
so in Life, nor could anything reclaim him; neither good Men, good
Books, good Examples, nor Gods Judgements. Well, after he had
lived a great while in his sins, God smote with a sickness of which
he died. Now in his sickness his Conscience began to be awakened,
and he began to roar out of his ill-spent Life, insomuch that the
Town began to ring of him. Now when it was noysed about, many of
the Neighbours came to see him, and to read by him, as is the
common way with some; but all that they could doe, {170a} could not
abate his terror, but he would lie in his Bed gnashing of his
teeth, and wringing of his wrists, concluding upon the Damnation of
his Soul, and in that horror and despair he dyed; not calling upon
God, but distrusting in his Mercy, and Blaspheming of his Name.

Atten. This brings to my mind a man that a Friend of mine told me
of. {170b} He had been a wicked liver; so when he came to die, he
fell into despair, and having concluded that God had no mercy for
him he addressed himself to the Devil for favour, saying, Good
Devil be good unto me.

Wise. This is almost like Saul, who being forsaken of God, went to
the Witch of Endor, and so to the Devil for help. {170c} But alas,
should I set my self to collect these dreadful Stories, it would be
easie in little time to present you with hundreds of them: But I
will conclude as I began; They that are their own Murderers, or
that die in Despair, after they have lived a life of wickedness, do
surely go to Hell.

And here I would put in a Caution: Every one that dieth under
consternation of spirit; that is, under amazement and great fear,
do not therefore die in Despair: For a good man may have this for
his bands in his death, and yet go to Heaven and Glory. For, as I
said before, He that is a good man, a man that hath Faith and
Holiness, a lover and Worshipper of God by Christ, according to his
Word, may die in consternation of spirit: for Satan will not be
wanting to assault good men upon their death-bed, but they are
secured by the Word and Power of God; yea, and are also helped,
though with much agony of spirit, to exercise themselves in Faith
and Prayer, the which he that dieth in Despair, can by no means
doe. But let us return to Mr. Badman, and enter further Discourse
of the manner of his Death.

Atten. I think you and I are both of a mind; for just now I was
thinking to call you back to him also. And pray now, since it is
your own motion to return again to him, let us discourse a little
more of his quiet and still death.

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

Att. Well, but since you are upon it, and also so confident in it,
to wit, that a man that lives a wicked life till he dyes, and then
dyes quietly, is gone to Hell; let me see hat shew of proof you
have for this your opinion.

Wise. My first argument is drawn from the Necessity of repentance:
No man can be saved except he repents, nor can he repent that sees
not, that knows not that he is a sinner, and he that knows himself
to be a sinner, will, I will warrant him, be molested for the time
by that knowledge. {171b} This, as it is testified by all the
Scriptures, so it is testified by Christian experience. He that
knows of himself to be a sinner, is molested, especially if that
knowledge comes not to him untill he is cast upon his death-bed;
molested, I say, before he can dye quietly. Yea, he is molested,
dejected and cast down, he is also made to cry out, to hunger and
thirst after mercy by Christ, and if at all he shall indeed come to
die quietly, I mean with that quietness that is begotten by Faith
and Hope in Gods mercy (to the which Mr. Badman and his brethren
were utter strangers,) his quietness is distinguished by all
Judicious observers, by what went before it, by what it flows from,
and also by what is the fruit thereof.

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

Atten. This does look like an argument indeed; for Repentance must
come, or else we must goe to Hell-fire: and if a lewd liver shall
(I mean that so continues till the day of his death), yet goe out
of the world quietly, 'tis a sign that he died without repentance,
and so a sign that he is damned.

Wise. I am satisfied in it, for my part, and that from the
Necessity, and Nature of repentance. It is necessary, because God
calls for it, and will not pardon sin without it: Except ye repent
ye shall all likewise perish. This is that which God hath said,
and he will prove but a fool-hardy man that shall yet think to goe
to Heaven and glory without it. Repent, for the Ax is laid to the
root of the tree, every tree therefore that bringeth not forth good
fruit, (but no good fruit can be where there is not sound
repentance) shall be hewn down, and cast into the fire. {172a}
This was Mr. Badmans case, he had attending of him a sinfull life,
and that to the very last, and yet dyed quietly, that is, without
repentance; he is gone to Hell and is damned. For the Nature of
repentance, I have touched upon that already, and shewed, that it
never was where a quiet death is the immediate companion of a
sinfull life; and therefore Mr. Badman is gone to Hell.

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

The strong man armed is the Devil, and quietness is his security.
The Devil never fears losing of the sinner, if he can but keep him
quiet: can he but keep him quiet in a sinfull life, and quiet in
his death, he is his own. Therefore he saith, his goods are in
peace; that is, out of danger. There is no fear of the Devils
losing such a soul, I say, because Christ, who is the best Judge in
this matter, saith, his goods are in peace, in quiet, and out of

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

Wise. So it is. Therefore, when God would shew the greatness of
his anger against sin and sinners in one word, he saith, They are
joyned to Idols, let them alone. {173b} Let them alone, that is,
disturb them not; let them goe on without controll; let the Devil
enjoy them peaceably, let him carry them out of the world
unconverted quietly. This is one of the sorest of Judgments, and
bespeaketh the burning anger of God against sinfull men. See also
when you come home, the fourteenth Verse of the Chapter last
mentioned in the Margent: I will not punish your daughters when
they commit Whoredom. I will let them alone, they shall live and
dye in their sins. But,

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

There are three things that I will take notice of from these words.

1. The first is, That there can be no conversion to God where the
eye is darkned, and the heart hardened. The eye must first be made
to see, and the heart to break and relent under and for sin, or
else there can be no conversion. He hath blinded their eyes, and
hardned their hearts, lest they should see, and understand and (So)
be converted. And this was clearly Mr. Badmans case, he lived a
wicked life, and also died with his eyes shut, and heart hardened,
as is manifest, in that a sinful life was joyned with a quiet
death; and all for that he should not be converted, but partake of
the fruit of his sinfull life in Hell fire.

2. The second thing that I take notice of from these words is,
That this is a dispensation and manifestation of Gods anger against
a man for his sin. When God is angry with men, I mean, when he is
so angry with them, this among many is one of the Judgments that he
giveth them up unto, to wit, to blindness of mind, and hardness of
heart, which he also suffereth to accompany them till they enter in
at the gates of death. And then, and there, and not short of then
and there, their eyes come to be opened. Hence it is said of the
rich man mentioned in Luke, He dyed, and in Hell he lifted up his
eyes: {174a} Implying that he did not lift them up before: He
neither saw what he had done, nor whither he was going, till he
came to the place of execution, even into Hell. He died asleep in
his soul; he dyed bespotted, stupified, and so consequently for
quietness, like a Child or Lamb, even as Mr. Badman did: this was
a sign of Gods anger; he had a mind to damn him for his sins, and
therefore would not let him see nor have an heart to repent for
them, lest he should convert, and his damnation, which God had
appointed, should be frustrate: lest they should be converted, and
I should heal them.

3. The third thing that I take notice of from hence, is, That a
sinfull life and a quiet death annexed to it, is the ready, the
open, the beaten, the common high-way to Hell: there is no surer
sign of Damnation, than for a man to dye quietly after a sinfull
life. I do not say that all wicked men, that are molested at their
death with a sence of sin and fears of Hell, do therefore goe to
Heaven, (for some are also made to see, and are left to despair
(not converted by seeing) that they might go roaring out of this
world to their place:) But I say, there is no surer sign of a mans
Damnation, than to dye quietly after a sinful life; than to sin,
and dye with his eyes shut; than to sin, and dye with an heart that
cannot repent. He hath blinded their eyes and hardened their
heart, that they should not see with their eyes, nor understand
with their heart; (no, not so long as they are in this world) lest
they should see with their eyes, and understand with their heart,
and should be converted, and I should heal them. {174b}

God has a Judgment for wicked men; God will be even with wicked
men: God knows how to reserve the ungodly to the day of Judgment
to be punished: {174c} And this is one of his wayes by which he
doth it. Thus it was with Mr. Badman.

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

Hence you shall have them boast of their Faith and Hope in Gods
Mercy, when they lye upon their death-bed; yea, you shall have them
speak as confidently of their salvation, as if they had served God
all their dayes: when the truth is, the bottom of this their
boasting is, because they have no bands in their death.

Their sin and base life comes not into their mind to correct them,
and bring them to repentance; but presumptuous thoughts, and an
hope and faith of the Spiders (the Devils) making, possesseth their
soul, to their own eternal undoing. {175a}

Hence wicked mens hope, is said to dye, not before, but with them;
they give up the Ghost together. And thus did Mr. Badman. His
sins and his hope went with him to the Gate, but there his hope
left him, because it dyed there; but his sins went in with him, to
be a worm to gnaw him in his conscience for ever and ever.

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

And as it is a very great Judgment of God on wicked men that so
dye, (for it cuts them off from all possibility of repentance, and
so of salvation) {176a} so it is as great a Judgment upon those
that are their companions that survive them. For by the manner of
their death, they dying so quietly, so like unto chrisom children,
as they call it, they are hardened, and take courage to go on in
their course.

For comparing their life with their death, their sinful cursed
lives with their child-like, Lamb-like death, they think that all
is well, that no damnation is happened to them; Though they lived
like Devils incarnate, yet they dyed like harmless ones. There was
no whirl-wind, no tempest, no band, nor plague in their death:
They dyed as quietly as the most godly of them all, and had as
great faith and hope of salvation, and would talk as boldly of
salvation as if they had assurance of it. But as was their hope in
life, so was their death: Their hope was without tryal, because it
was none of Gods working, and their death was without molestation,
because so was the Judgment of God concerning them.

But I say, at this their survivors take heart to tread their steps,
and to continue to live in the breach of the Law of God; yea they
carry it statelily in their villanies; for so it follows in the
Psalm. There is no bands in their death, but their strength is
firm, &c. Therefore pride compasseth them (the survivors) about as
a chain, violence covereth them as a garment. {176b} Therefore
they take courage to do evil, therefore they pride themselves in
their iniquity. Therefore, Wherefore? Why, because their fellows
died, after they had lived long in a most profane and wicked life,
as quietly and as like to Lambs, as if they had been innocent.

Yea, they are bold, by seeing this, to conclude, that God, either
does not, or will not take notice of their sins. They speak
wickedly, they speak loftily. They speak wickedly of sin, for that
they make it better than by the Word it is pronounced to be. They
speak wickedly concerning oppression, that they commend, and count
it a prudent act. They also speak loftily: They set their mouth
against the Heavens, &c. And they say, How doth God know, and is
there knowledge in the most High? And all this, so far as I can
see, ariseth in their hearts from the beholding of the quiet and
lamb-like death of their companions. {177a}

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

This therefore is a great Judgment of God, both upon that man that
dyeth in his sins, and also upon his companion that beholdeth him
so to dye. He sinneth, he dyeth in his sins, and yet dyeth
quietly. What shall his companion say to this? What Judgment
shall he make how God will deal with him, by beholding the lamb-
like death of his companion? Be sure, he cannot, as from such a
sight say, Wo be to me, for Judgment is before him: He cannot
gather, that sin is a dreadful and a bitter thing, by the child-
like death of Mr. Badman. But must rather, if he judgeth according
to what he sees, or according to his corrupted reason, conclude
with the wicked ones of old, That every one that doth evil, is good
in the sight of the Lord, and he delighteth in them; or where is
the God of Judgment? {177c}

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

And indeed, this is a deep Judgment of God towards ungodly sinners;
it is enough to stagger a whole world, only the Godly that are in
the world have a Sanctuary to go to, where the Oracle and Word of
God is, by which his Judgements, and a reason of many of them are
made known to, and understood by them.

Atten. Indeed this is a staggering dispensation. It is full of
the wisdom and anger of God. And I believe, as you have said, that
it is full of Judgment to the world. Who would have imagined, that
had not known Mr. Badman, and yet had seen him die, but that he had
been a man of an holy life and conversation, since he died so
stilly, so quietly, so like a Lamb or Chrisom child? Would they
not, I say, have concluded, that he was a righteous man? or that if
they had known him and his life, yet to see him die so quietly,
would they not have concluded that he had made his peace with God?
Nay further, if some had known that he had died in his sins, and
yet that he died so like a Lamb, would they not have concluded,
that either God doth not know our sins, or that he likes them; or
that he wants power, or will, or heart, or skill to punish them;
since Mr. Badman himself went from a sinfull life so quietly, so
peaceably, and so like a Lamb as he did?

Wise. Without controversie, this is an heavy judgment of God upon
wicked men; (Job 21. 23) one goes to Hell in peace, another goes to
Hell in trouble; one goes to Hell being sent thither by his own
hands; another goes to Hell, being sent thither by the hand of his
companion; one goes thither with his eyes shut, and another goes
thither with his eyes open; one goes thither roaring, and another
goes thither boasting of Heaven and Happiness all the way he goes:
One goes thither like Mr. Badman himself, and others go thither as
did his Brethren. But above all, Mr. Badmans death, as to the
manner of dying, is the fullest of Snares and Traps to wicked men;
therefore they that die as he, are the greatest stumble to the
world: They goe, and goe, they go on peaceably from Youth to old
Age, and thence to the Grave, and so to Hell, without noyse: They
goe as an Ox to the slaughter, and as a fool to the correction of
the Stocks; that is, both sencelesly and securely. O! but being
come at the gates of Hell! O! but when they see those gates set
open for them: O! but when they see that that is their home, and
that they must go in thither, then their peace and quietness flies
away for ever: Then they roar like Lions, yell like Dragons, howl
like Dogs, and tremble at their Judgment, as do the Devils
themselves. Oh! when they see they must shoot the Gulf and Throat
of Hell! when they shall see that Hell hath shut her ghastly Jaws
upon them! when they shall open their eyes, and find themselves
within the belly and bowels of Hell! then they will mourn, and
weep, and hack, and gnash their teeth for pain. But this must not
be (or if it must, yet very rarely) till they are gone out of the
sight and hearing of those mortals whom they do leave behind them
alive in the world.

Atten. Well, my good Neighbour Wiseman, I perceive that the Sun
grows low, and that you have come to a conclusion with Mr. Badmans
Life and Death; and therefore I will take my leave of you. Only
first, let me tell you, I am glad that I have met with you to day,
and that our hap was to fall in with Mr. Badmans state. I also
thank you for your freedom with me, in granting of me your reply to
all my questions: I would only beg your Prayers; that God will
give me much grace, that I may neither live nor die as did Mr.

Wise. My good Neighbour Attentive, I wish your welfare in Soul and
Body; and if ought that I have said of Mr. Badmans Life and-Death,
may be of Benefit unto you, I shall be heartily glad; only I desire
you to thank God for it, and to pray heartily for me, that I with
you may be kept by the Power of God through Faith unto Salvation.

Atten. Amen. Farewell.

Wise. I wish you heartily Farewell.


(General note. When Mr. Badman was printed much of the text was
annotated with notes in the margins. These are unlike our modern
footnotes in that they may apply to a range of text rather than at
they have been turned into footnotes. The footnote numbering isn't
strictly consecutive but rather is the page the margin note appears
on followed by a single letter.--DP)

capitalisation, punctuation, spelling etc., is as in the edition

{1c} John Brown, D.D.

{2a} The symbol used in the original book (a hand pointing) cannot

{20a} Original sin is the root of Actual transgressions.

{20b} Mark 7.

{21a} Job 11. 12. Ezek. 16. Exod. 13. 13. Chap. 34. 20.

{21b} Rom. 5.

{21c} Badman addicted to Lying from a child.

{21d} A Lie knowingly told demonstrates that the heart is
desperately hard.

{22a} The Lyers portion. Rev. 21. 8. 27. Chap. 22. 15.

{22b} Prov. 22. 15. Chap. 23. 13, 14.

{22c} Joh. 8. 44.

{22d} The Devils Brat.

{22e} Acts 5. 3, 4.

{22f} The Father and Mother of a Lie.

{23a} Mark.

{23b} Some will tell a Lie for a Peny profit.

{23c} An Example for Lyers. Acts 5.

{24a} A Spirit of Lying accompanyed with other sins.

{24b} Badman given to pilfer.

{24c} Badman would rob his Father.

{24d} Exod. 20. 15.

{25a} Zech. 5. 3.

{25b} Jer. 2. 26. How Badman did use to carry it when his Father
used to chide him for his sins.

{25c} Badman more firmly knit to his Companions than either to
Father or Mother.

{25d} Badman would rejoyce to think that his Parents death were at

{26a} 1 Sam. 2. 25.

{26b} Badman counted his thieving no great matter.

{26c} NOTE.

{26d} The Story of old Tod.

{26e} Young Thieves takes notice.

{27a} NOTE.

{27b} Old Tod began his way to the Gallows by robbing of Orchards
and the like.

{28a} Badman could not abide the Lords Day.

{28b} Why Badman could not abide the Lords Day.

{29a} God proves the heart what it is, by instituting of the Lords
day, and setting it apart to his service.

{29b} Gen. 2. 2. Exod. 31. 13, 14, 15, 16, 17. Mar. 16. 1. Acts
20. 7. 1 Cor. 16. 1, 2. Mar. 2. 27, 28. Revel. 1. 10.

{29c} Isa. 5. 8, 13.--Could not see where this fits in the text.--

{29d} Chap. 56. 2.

{29e} Amos 8. 5.

{30a} Heb. 4. 9.

{30b} How Badman did use to spend the Lords Day.

{30c} Ephes. 5. 6.

{31a} Badman given to Swearing and Cursing.

{31b} Rom. 6. 13.

{31c} Swearing and Cursing a badge of Mr. Badmans honour.

{31d} Difference betwixt Swearing and Cursing.

{31e} What Swearing is.

{32a} Exod. 20. 7.

{32b} A man may sin in swearing to a truth. Jer. 5. 2.

{32c} He that swears to a Lie, concludes that God is as wicked as

{32d} Zech. 5. 3. Jer. 7. 9. Hos. 4. 2, 3.

{33a} Six Causes of vain Swearing.

{33b} Jam. 3. 6, 7, 8, 9.

{34a} How Cursing is distinguished from Swearing.

{34b} Of Cursing, what it is.

{34c} 2 Sam. 16. 6, 7, 8.

{34d} 1 King. 2. 8.

{34e} How the profane ones of our times Curse.

{35a} Job 30. 31.

{35b} Badmans way of Cursing.

{35c} The Damme Blade.

{35d} Badman would curse his Father, &c.

{35e} Badman would curse his Fathers Cattel.

{36a} Job 15. Eccles. 7. 22.

{36b} Four causes of Cursing.

{36c} The dishonour it brings to God.

{36d} Jam. 3. 9.

{37a} Swearing and Cursing, are sins against the light of Nature.

{37b} Gen. 31.

{37c} Examples of Gods anger against them that Swear and Curse.

{37d} NOTE.

{38a} NOTE.

{40a} Psal. 109. 17,18.

{40b} A grievous thing to bring up Children wickedly.

{41a} Badman put to be an Apprentice.

{41b} Young Badmans Master, and his qualifications.

{42a} A bad Master, a bad thing.

{42b} How many ways a Master may be the ruin of an Apprentice.

{43a} Children are great observers of what older folks doe.

{43b} 1 Sam. 2.

{43c} Badman had all advantages to be good, but continued Badman

{43d} All good things abominable to Badman.

{44a} Good counsel to Badman like Little-Ease. Prov. 9. 8. Chap.
15. 12.

{44b} How Badman used to behave himself at Sermons.

{45a} NOTE.

{45b} The desperate words of one H. S. who once was my Companion.
He was own bother to Ned, of whom you read before.

{45c} Job 21. 14. Zech. 1. 11, 12, 13.

{45d} Zech. 7. 13.

{46a} Gen. 21. 9, 10. 2 King. 2. 23, 24.

{46b} Badmans Acquaintance.

{46c} A Sign of Gods Anger.

{46d} Rom. 1. 28.

{46e} Psal. 125. 5.

{46f} 2 Thess. 2. 10, 11, 12.

{47a} Prov. 12. 20.

{47b} The Devils Decoys.

{47c} Prov. 1. 29.

{47d} NOTE.

{47e} This was done at Bedford.

{48a} Prov. 7. 12, 13.

{48b} Prov. 5. 11.

{48c} 2 Pet. 2. 12, 13.

{48d} Badman becomes a frequenter of Taverns.

{48e} NOTE.

{48f} A Story for a Drunkard.

{49a} Four evils attend drunkenness.

{49b} Prov. 23. 20, 21.

{49c} Eccles. 7. 17.

{49d} Prov. 23. 29, 30.

{50a} 1 Cor. 6. 10.

{50b} The fifth evil the worst.

{50c} Prov. 23. 34, 35.

{50d} An Objection answered.

{50e} Habak. 2, 9, 10, 11, 12. Ver. 5, 15.

{51a} Badmans Masters Purse paid for his drunkenness.

{51b} A Caution for Masters.

{51c} NOTE.

{52a} NOTE.

{52b} Badmans third companion addicted to Uncleanness.

{52c} Sins of great men dangerous.

{53a} Prov. 5. 8.

{53b} Chap. 7. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18.

{53c} Signs of a whore.

{54a} The sin of Uncleanness cried out against.

{54b} What evils attend this sin. Prov. 6. 26.

{54c} Gen. 38. 18.

{54d} Prov. 31. 1, 2.

{54e} NOTE.

{54f} A Story for unclean persons to take notice of.

{55a} More evils attend this sin.

{55b} NOTE.

{55c} Job 31. 1, 2, 3.

{56a} Prov. 6. 33.

{56b} NOTE.

{57a} NOTE.

{57b} NOTE.

{58c} Prov. 6. 26.

{59a} Chap. 23. 27. Prov. 2. 18, 19. Chap. 7. 25, 26, 27.

{59b} Prov. 22. 14.

{59c} Ephes. 5. 5.

{59d} NOTE.

{59e} Desperate words.

{59a} NOTE.

{59b} Gen. 39. 10.

{59c} Of chaste Joseph.

{60a} Many are made whores by promises of Marriage, &c.

{60b} Clarks Looking-glass for Sinners, Chap. 2. Pag. 12.

{60c} Badman and his Master abhor one another.

{60d} Prov. 29. 27.

{61a} Young Badman runs away from his Master.

{61b} He gets a new Master like himself.

{61c} A sign of Gods anger upon young Badman.

{62a} Demonstration of Gods anger towards him.

{62b} Gen. 18. 18, 19.

{62c} Psal. 7. 14.

{62d} Jam. 1. 15.

{63a} It concerns Parents to put their Children into good

{63b} Masters should also beware what Servants they entertain.

{63c} Young Badman and his second Master cannot agree.

{63d} Acts 16. 16.

{63e} Reasons of their disagreeing.

{64a} Acts 16. 17, 18, 19, 20.

{64b} Ro. 14. 22.

{64c} Bad Masters condemn themselves when they for badness beat
their Bad servants.

{64d} 1 King. 16. 7.

{65a} Why young Badman did not run away from this Master though he
did beat him.

{65b} Why Badman could bear his last Masters reproof better than
he could the first.

{65c} By what means Badman came to be compleated in his

{66a} Badman out of his time.

{66b} He goes home to his Father.

{66c} He refrains himself for Money.

{66d} Severity what it inclines to.

{67a} We are better at giving then taking good Counsel.

{67b} This is to be considered.

{68a} A good woman and her bad son.

{68b} Mr. Badman sets up for himself, and quickly runs to the
lands end.

{69a} The reason of his runing out.

{69b} Eccle. 11, 9.

{69c} New companions.

{69d} Mr. Badmans temper.

{69e} Pro. 29. 3. Chap. 13. 20.

{69f} Pro. 28. 7.

{69g} Pro. 28. 19.

{70a} Pro. 23. 21.

{70b} His Behaviour under his decays.

{70c} How he covered his decayes.

{70d} Badman is for a rich Wife.

{70e} Badman has a godly Maid in his eye.

{71a} He seeks to get her, why, and how.

{71b} He calls his Companions together, and they advise him how to
get her.

{71c} Badman goes to the Damosel as his Counsel advised him.

{72a} Badmans complement, his lying complement.

{72b} Neglect of Counsel about marriage dangerous.

{73a} Badman obtains his desire, is married, &c.

{73b} His carriage judged ungodly and wicked.

{73c} Mat. 23.

{73d} The great alteration that quickly happened to Badmans wife.

{73e} Mala. 3. 15.

{73f} Expectation of Judgment is for such things.

{73g} Job. 21. 30, 31, 32.

{74a} An example of Gods anger on such as have heretofore
committed this sin of Mr. Badman. Gen 34.

{74b} NOTE.

{74c} After Badman is married, his Creditors come upon him, and
his wives Portion pays for that which his whores were feasted with
before he was married.

{75a} Now she reaps the fruits of her unadvisedness.

{75b} Now Badman has got him a wife by Religion, he hangs it by as
a thing out of use, and entertains his old Companions.

{75c} He drives good company from his wife.

{75d} He goes to his Whores.

{76a} He rails at his wife.

{76b} He seeks to force his wife from her Religion.

{76c} He mocks at her Preachers.

{76d} He mocks his wife in her dejections.

{76e} He refuses to let her go out to good company.

{77a} She gets out sometimes by stealth.

{77b} Her repentance and complaint.

{77c} Psal. 120

{77d} The evil of being unequally yoaked together.

{78a} 2 Cor. 6. 13.

{78b} Gen. 3. 15.

{78c} Deut. 2. 43. (This doesn't exist but is as given in the
text. DP)

{78d} Good counsel to those godly maids that are to marry.

{79a} A caution to young women.

{79b} Let Mr. Badmans wife be your Example.

{80a} Deut. 7. 4, 5. (Rather unnecessary footnote. DP)

{80b} 1 Cor. 7. 39. 2 Cor. 6. 14, 15, 16.

{80c} Rules for those that are to marry.

{80d} If you love your Souls take heed.

{81a} Duet 7.

{81b} Psal. 106. 35, 36, 37, 38, 39, 40.

{81c} Badmans Children that he had by this good woman.

{81d} Nehem. 13. 24.

{82a} How the ungodly Father and godly Mother doe strive for the
Children that God doth give them.

{82b} 2 King. 17.

{83a} The advantages that Children have, whose Parents are both

{84a} The disadvantages that the Children of ungodly Parents have.

{84b} Job 30. 8.

{84c} A contest betwixt Mr. Badman and his wife.

{85a} Ephes. 5. 28.

{85b} With what weapons Badman did deal with his wife.

{85c} Mr. Badmans heart discovered as to its enmity against the
friends of his wife.

{86a} Mark

{86b} NOTE.

{87a} NOTE.

{88a} New discourse of Mr. Badman.

{88b} Mr. Badman plays a new prank.

{89a} Mr. Badmans perfection.

{90a} How Mr. Badman came to enjoy himself.

{90b} 2 Chron. 28. 22. 1 King 21. 25. Gen. 13. 13.

{90c} Job 21. 17.

{90d} There are abundance like Mr. Badman.

{91a} Pro. 24. 9.

{91b} He that would be bad is bad.

{91c} Matt 5. 28.

{91d} Pro. 23. 7. Mat. 5. Rom. 7. 7.

{92a} A bad heart makes a bad man.

{92b} 1 Sam. 24. 13. Mat. 7. 16, 17, 18.

{92c} Mar. 7. 20, 21, 22, 23.

{93a} Mr. Badman had an art to break, and to get money that way.

{93b} How he managed things in order to his breaking.

{93c} He breaks.

{94a} Mr. Badmans suger words to his Creditors.

{94b} Badmans friend.

{94c} What Mr. Badman propounds to his Creditors.

{94d} They at last agree, and Mr. Badman gains by breaking.

{95a} There is no plea for his dishonesty.

{96a} An answer to two questions.

{96b} 1. Q[u]estion.

{96c} Levit. 19. 13.

{96d} The hainousness of this sin.

{96e} 1 Thess. 4. 6.

{96f} fair warning.

{97a} Colos. 3. 25.

{97b} Fair warning again.

{97c} He that designedly commits this sin is like the Devil.

{97d} 2. Question.

{98a} How those that are Banckrupts should deal with their

{98b} Good advice.

{98c} Rom. 12. 11.

{98d} 1 Tim. 5. 8.

{98e} Pro. 18. 9.

{98f} Good counsel again.

{99a} How to find that thy decay came by the Judgment of God, or
by thy miscarriage.

{99b} Another question.

{99c} Pro. 10. 3. 1 Pet. 5. 6.

{99d} Lam. 3. 33.

{100a} Good advice again. Deut. 32. 15.

{100b} James 1. 9, 10.

{100c} Consider four things.

{100d} Job 1. 21. Chap. 2. 8.

{100e} Psal. 49. 6.

{100f} Jam. 2. 5.

{101a} Honest dealing with Creditors.

{101b} Pro. 16. 33.

{102a} Jer. 15. 10, 11. Pro. 16. 7.

{102b} A heavy blot upon Religion.

{103a} If Knaves will make profession their cloak to be vile, who
can help it?

{103b} 1 Cor. 6. 8, 9, 10. 2 Tim. 3. 1, 2, 3, 4, 5.

{103c} Matt. 18. 6, 7, 8.

{103d} Let such be disowned of all good men.

{103e} Jer. 17. 11.

{104a} Ezek. 20. 38, 39.

{104b} 2 Cor. 7. 2.

{104c} Mar. 10. 19.

{104d} 1 Sam. 12. 3.

{104e} Ver. 4.

{105a} A question.

{105b} An answer.

{105c} 2 King. 4. 1, 2.

{105d} Hag. 1. 9.

{105e} God does sometimes blow upon his own people. How they
should doe at that time.

{105f} Philip. 4. 12.

{106a} More of Mr. Badmans fraudulent dealing. He used deceitful
weights and scales.

{107a} Levit. 19. 35, 36.

{107b} Of Just weights and measures.


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