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The Life and Death of Mr. Badman by John Bunyan

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to their end, and none can help them. So, because they are
overmuch wicked, therefore they dye before their time. {49c}

3. Drunkenness, is a sin that is often times attended with
abundance of other evils. Who hath woe? Who hath sorrow? Who
hath contention? Who hath babblings? Who hath wounds without
cause? Who hath redness of the eyes? They that tarry long at the
Wine, they that go to seek mixt wine. {49d} That is, the Drunkard.

4. By Drunkenness, Men do often times shorten their dayes; goe out
of the Ale-house drunk, and break their Necks before they come
home. Instances not a few might be given of this, but this is so
manifest, a man need say nothing.

Atten. But {50a} {50b} that which is worse than all is, it also
prepares men for everlasting burnings.

Wise. Yea, and it so stupifies and besotts the soul, that a man
that is far gone in Drunkenness, is hardly ever recovered to God.
Tell me, when did you see an old drunkard converted? No, no, such
an one will sleep till he dies, though he sleeps on the top of a
{50c} Mast, let his dangers be never so great and Death and
damnation never so near, he will not be awaked out of his sleep.
So that if a man have any respect either to Credit, Health, Life or
Salvation, he will not be a drunken man. But the truth is, where
this sin gets the upper hand, men are, as I said before, so
intoxicated and bewitched with the seeming pleasures, and sweetness
thereof; that they have neither heart nor mind to think of that
which is better in itself; and would, if imbraced, do them good.

Atten. You said that drunkenness tends to poverty, yet some make
themselves rich by drunken bargains.

Wise. I {50d} said so, because the Word says so. And as to some
mens getting thereby, that is indeed but rare, and base: yea, and
base will be the end of such gettings. The Word of God is against
such wayes, and the curse of God will be the end of such doings.
An Inheritance may sometimes thus be hastily gotten at the
beginning, but the end thereof shall not be blessed. Hark what the
Prophet saith; Wo to him that coveteth an evil covetousness, that
he may set his nest on high. {50e} Whether he makes drunkenness,
or ought else, the engine and decoy to get it; for that man doth
but consult the shame of his own house, the spoiling of his family,
and the damnation of his Soul; for that which he getteth by working
of iniquity, is but a getting by the devices of Hell; Therefore he
can be no gainer neither for himself or family, that gains by an
evil course. But this was one of the sins that Mr. Badman was
addicted to after he came acquainted with these three fellows, nor
could all that his Master could do break him of this Beastly sin.

Atten. But where, since he was but an Apprentice, could he get
Money to follow this practice, for drunkenness, as you have
intimated, is a very costly sin.

Wise. His Master {51a} paid for all. For, (as I told you before)
as he learned of these three Villains to be a Beastly Drunkard; so
he learned of them to pilfer and steal from his Master. Sometimes
he would sell off his Masters Goods, but keep the Money, that is
when he could; also sometimes he would beguile his Master by taking
out of his Cashbox: and when he could do neither of these, he
would convey away of his Masters wares, what he thought would be
least missed, and send or carry them to such and such houses, where
he knew they would be laid up to his use, and then appoint set
times there, to meet and make merry with these fellowes.

Atten. This, was as bad, nay, I think, worse than the former; for
by thus doing, he did, not only run himself under the wrath of God,
but has endangered the undoing of his Master and his Familie.

Wise. Sins go not alone, but follow one the other as do the links
of a Chain; he that will be a drunkard, must have money either of
his own, or of some other mans; either of his Fathers, Mothers,
Masters, or at the high-way, or some way.

Atten. I fear that many an honest man is undone by such kind of

Wise. I am of the same mind with you, but {51b} this should make
the dealer the more wary what kind of Servants he keeps, and what
kind of Apprentices he takes. It should also teach him to look
well to his Shop himself, also to take strict account of all things
that are bought and sold by his Servants. The Masters neglect
herein may embolden his servant to be bad, and may bring him too in
short time to rags and a morsel of Bread.

Atten. I am afraid that there is much of this kind of pilfering
among servants in these bad dayes of ours.

Wise. Now, while it is in my mind, I will tell you a story. {51c}
When I was in prison, there came a woman to me that was under a
great deal of trouble. So I asked her (she being a stranger to me)
what she had to say to me. She said, she was afraid she should be
damned. I asked her the cause of those fears. She told me that
she had sometime since lived with a Shop-keeper at Wellingborough,
and had robbed his box in the Shop several times of Money, to the
value of more than now I will say; and pray, says she, tell me what
I shall do. I told her, I would have her go to her Master, and
make him satisfaction: She said, she was afraid; I asked her why?
She said, she doubted he would hang her. I told her, that I would
intercede for her life, and would make use of other friends too to
do the like; But she told me, she durst not venture that. Well,
said I, shall I send to your Master, while you abide out of sight,
and make your peace with him, before he sees you; and with that, I
asked her her Masters name. But all that she said in answer to
this, was, Pray let it alone till I come to you again. So away she
went, and neither told me her Masters Name, nor her own: This is
about ten or twelve years since, and I never saw her again. I tell
you this story for this cause; to confirm your fears, that such
kind of servants too many there be; and that God makes them
sometimes like old Tod, of whom mention was made before, (through
the terrors that he layes upon them) to betray themselves.

I could tell you of another, {52a} that came to me with a like
relation concerning her self, and the robbing of her Mistress; but
at this time let this suffice.

Atten. But what was that other Villain addicted to, I mean, young
Badmans third companion?

Wise. Uncleanness. {52b} I told you before, but it seems you

Atten. Right, it was Uncleanness. Uncleanness is also a filthy

Wise. It is so; and yet it is one of the most reigning sins in our

Atten. So they say, and that too among those that one would think
had more wit, even among the great ones.

Wise. The more is the pity: for usually Examples that are set by
them that are great and chief, {52c} spread sooner, and more
universally, then do the sins of other men; yea, and when such men
are at the head in transgressing, sin walks with a bold face
through the Land. As Jeremiah saith of the Prophets, so may it be
said of such, From them is profaneness gone forth into all the
land; that is, with bold and audacious face, Jer. 23. 15.

Atten. But pray let us return again to Mr. Badman and his
companions. You say one of them was very vile in the commission of

Wise. Yes, so I say; not but that he was a Drunkard and also
Thievish, but he was most arch in this sin of Uncleanness: This
Roguery was his Master-piece, for he was a Ringleader to them all
in the beastly sin of Whoredom. He was also best acquainted with
such houses where they were, and so could readily lead the rest of
his Gang unto them. The Strumpets also, because they knew this
young Villain, would at first discover themselves in all their
whorish pranks to those that he brought with him.

Atten. That is a deadly thing: I mean, it is a deadly thing to
young men, when such beastly queans, shall, with words and
carriages that are openly tempting, discover themselves unto them;
It is hard for such to escape their Snare.

Wise. That is true, therefore the Wise mans counsel is the best:
Come not near the door of her house; {53a} for they are (as you
say) very tempting, as is seen by her in the Proverbs. I looked
(says the Wise man) through my casement, and beheld among the
simple ones, I discerned a young man void of understanding, passing
through the streets near her corner, and he went the way to her
house: In the twilight, in the evening, in the black and dark
night. And behold, there met him a Woman, with the attire of an
harlot, and subtle of heart; ({53c} she is loud and stubborn, her
feet abide not in her house. Now she is without, now she is in the
street, and lieth in wait at every corner.) So she caught him, and
kiss'd him, and with an impudent face said unto him: I have peace
offerings with me; this day have I payed my vows. Therefore came I
forth to meet thee, diligently to seek thy face, and I have found
thee. I have decked my bed with coverings of Tapestry, with carved
works, with fine Linnen of AEgypt: I have perfumed my bed with
Myrrhe, Aloes, and Cinnamon; come let us take our fill of love
untill the Morning, let us solace our selves with loves. {53b}
Here was a bold Beast: And indeed, the very eyes, hands, words and
ways of such, are all snares and bands to youthful, lustful
fellows: And with these was young Badman greatly snared.

Atten. This sin of Uncleanness {54a} is mightily cried out against
both by Moses, the Prophets, Christ, and his Apostles; and yet, as
we see, for all that, how men run head-long to it!

Wise. You have said the truth, and I will adde, that God, to hold
men back from so filthy a sin, has set such a stamp of his
Indignation upon it, and commanded such evil effects to follow it,
that were not they that use it bereft of all Fear of God, and love
to their own health, they could not but stop and be afraid to
commit it. For, besides the eternal Damnation that doth attend
such in the next world, (for these have no Inheritance in the
Kingdom of Christ and of God, Ephes. 5.) the evil effects thereof
in this world are dreadfull.

Atten. Pray skew me some of them, that as occasion offereth it
self, I may shew them to others for their good.

Wise. So I will. 1. {54b} It bringeth a man (as was said of the
sin before) to want and poverty; for by means of a Whorish woman, a
man is brought to a piece of bread. The reason is, for that an
Whore will not yield without hire; and men when the Devil and Lust
is in them, and God and his Fear far away from them, will not
stick, so they may accomplish their desire, to lay their Signet,
their Bracelets, and their Staff to pledge, {54c} rather than miss
of the fulfilling of their lusts. 2. Again, by this sin men
diminish their strength, and bring upon themselves, even upon the
Body, a multitude of Diseases. This King Lemuel's Mother warned
him of. What my Son, said she, and what the son of my womb, and
what the Son of my Vows: Give not thy strength unto women, nor thy
ways to that which destroyeth Kings. {54d} This sin is destructive
to the Body. Give me leave to tell you another story. I {54e}
{54f} have heard of a great man that was a very unclean person, and
he had lived so long in that sin, that he had almost lost his
sight. So his Physicians were sent for, to whom he told his to
Disease; but they told him, that they could do him no good, unless
he would forbear his Women. Nay then, said he, farewell sweet
Sight. Whence observe, that this sin, as I said, is destructive to
the Body; and also, that some men be so in love therewith, that
they will have it, though it destroy their body.

Atten. Paul says also, that he that sins this sin, sins against
his own Body. But what of that? he that will run the hazard of
eternal Damnation of his Soul, but he will commit this sin, will
for it run the hazard of destroying his Body. If young Badman
feared not the Damnation of his Soul, do you think that the
consideration of impairing of his Body, would have deterred him

Wise. You say true. But yet, methinks, there are still such bad
effects follow, often, upon the commission of it, that if men would
consider them, it would put, at least, a stop to their career

Atten. What other evil effects attend this sin?

Wise. Outward shame and disgrace, and that in these particulars:

First, There often follows this foul sin, the Foul Disease, now
called by us the Pox. A disease so nauseous and stinking, so
infectious to the whole body (and so intailed to this sin) that
hardly are any common with unclean Women, but they have more or
less a touch of it to their shame.

Atten. That is a foul disease indeed: I knew {55b} a man once
that rotted away with it; and another that had his Nose eaten off,
and his Mouth almost quite sewed up thereby.

Wise. It is a Disease, that where it is, it commonly declares,
that the cause thereof is Uncleanness. It declares to all that
behold such a man, that he is an odious, a beastly, unclean person.
This is that strange punishment that Job speaks of, that is
appointed to seize on these workers of Iniquity. {55c}

Atten. Then it seems you think that the strange punishment that
Job there speaks of, should be the foul disease.

Wise. I have thought so indeed, and that for this reason: We see
that this Disease is entailed as I may say, to this most beastly
sin, nor is there any disease so entailed to any other sin, as this
to this. That this is the sin to which the strange Punishment is
entailed, you will easily perceive when you read the Text. I made
a covenant with mine eyes, said Job, why should I think upon a
Maid? For what portion is there (for that sin) from above, and
what Inheritance of the Almighty from on high? And then he answers
himself; Is not destruction to the wicked, and a strange punishment
to the workers of iniquity? This strange Punishment is the Pox.

Also I think that this foul Disease is that which Solomon intends,
when he saith, (speaking of this unclean and beastly creature) A
wound and dishonour shall he get, and his reproach shall not be
turned away. {56a} A Punishment Job calls it, a Wound and
Dishonour, Solomon calls it; and they both do set it as a Remark
upon this sin; Job calling it a strange punishment, and Solomon a
reproach that shall not be turned away from them that are common in

Atten. What other things follow upon the commission of this
beastly sin?

Wise. Why, often-times it is attended with Murder, with the murder
of the Babe begotten on the defiled bed. How common it is for the
Bastard-getter and Bastard-bearer, to consent together to murder
their Children, will be better known at the day of Judgement; yet
something is manifest now.

I will tell you another story. {56b} An ancient man, one of mine
acquaintance, a man of good credit in our Countrey, had a Mother
that was a Midwife: who was mostly imployed in laying great
persons. To this womans house, upon a time, comes a brave young
Gallant on horseback, to fetch her to lay a young Lady. So she
addresses herself to go with him; wherefore, he takes her up behind
him, and away they ride in the night. Now they had not rid far,
but the Gentleman litt off his horse, and taking the old Midwife in
his arms from the horse, turned round with her several times, and
then set her up again; then he got up, and away they went till they
came at a stately house, into which he had her, and so into a
Chamber where the young Lady was in her pains: He then bid the
Midwife do her Office, and she demanded help, but he drew out his
Sword and told her, if she did not make speed to do her Office
without, she must look for nothing but death. Well, to be short,
this old Midwife laid the young Lady, and a fine sweet Babe she
had; Now there was made in a Room hard by, a very great Fire: so
the Gentleman took up the Babe, went and drew the coals from the
stock, cast the Child in, and covered it up, and there was an end
of that. So when the Midwife had done her work, he paid her well
for her pains, but shut her up in a dark room all day, and when
night came, took her up behind him again, and carried her away,
till she came almost at home; then he turned her round, and round,
as he did before, and had her to her house, set her down, bid her
Farewell, and away he went: And she could never tell who it was.

This Story the Midwifes son, who was a Minister, told me; and also
protested that his mother told it him for a truth.

Atten. Murder doth often follow indeed, as that which is the fruit
of this sin: but sometimes God brings even these Adulterers, and
Adulteresses to shameful ends. I heard {57a} of one, (I think, a
Doctor of Physick) and his Whore, who had had three or four
Bastards betwixt them, and had murdered them all, but at last
themselves were hanged for it, in or near to Colchester. It came
out after this manner: The Whore was so afflicted in her
conscience abort it, that she could not be quiet untill she had
made it known: Thus God many times makes the actors of wickedness
their own accusers, and brings them by their own tongues to
condigne punishment for their own sins.

Wise. There has been many such instances, but we will let that
pass. I was once in the presence of a Woman, a married woman, that
lay sick of the sickness whereof she died; and being smitten in her
conscience for the sin of Uncleanness, which she had often
committed with other men, I heard {57b} her (as she lay upon her
Bed) cry out thus: I am a Whore, and all my Children are Bastards:
And I must go to Hell for my sin; and look, there stands the Devil
at my beds feet to receive my Soul when I die.

Atten. These are sad storyes, tell no more of them now, but if you
please shew me yet some other of the evil effects of this beastly

Wise. This sin is such a snare to the Soul, that unless a miracle
of Grace prevents, it unavoidably perishes in the enchanting and
bewitching pleasures of it. This is manifest by these, and such
like Texts.

The Adulteress will hunt for the precious life. Whoso committeth
adultery with a woman, lacketh understanding, and he that doth it
destroys his own soul. {57c} An Whore is a deep ditch, and a
strange woman is a narrow pit. Her house inclines to death, and
her pathes unto the dead. None that go in unto her return again,
neither take they hold of the path of life. She hath cast down
many wounded; yea many strong men have been slain by her, her house
is the way to Hell, going down to the Chambers of Death. {58a}

Atten. These are dreadful sayings, and do shew the dreadful state
of those that are guilty of this sin.

Wise. Verily so they doe. But yet that which makes the whole more
dreadful, is, That men are given up to this sin, because they are
abhorred of God, and because abhorred, therefore they shall fall
into the commission of it; and shall live there. The mouth (that
is, the flattering Lips) of a strange woman is a deep pit, the
abhorred of the Lord shall fall therein. {58b} Therefore it saith
again of such, that they have none Inheritance in the Kingdom of
Christ and of God. {58c}

Atten. Put all together, and it is a dreadful thing to live and
die in this transgression.

Wise. True. But suppose, that instead of all these Judgments,
this sin had attending of it all the felicities of this life, and
no bitterness, shame, or disgrace mixed with it, yet one hour in
Hell will spoil all. O! this Hell, Hell-fire, Damnation in Hell,
it is such an inconceivable punishment, that were it but throughly
believed, it would nip this sin, with others, in the head. But
here is the mischief, those that give up themselves to these
things, do so harden themselves in Unbelief and Atheism about the
things, the punishments that God hath threatned to inflict upon the
committers of them, that at last they arrive to, almost, an
absolute and firm belief that there is no Judgment to come
hereafter: Else they would not, they could not, no not attempt to
commit this sin, by such abominable language as some do.

I heard {58d} of one that should say to his Miss, when he tempted
her to the committing of this sin, If thou wilt venture thy Body, I
will venture my Soul. {58e} And I my self heard another say, when
he was tempting of a Maid to commit uncleanness with him, (it was
in Olivers dayes) That if she did prove with Child, he would tell
her how she might escape punishment, (and that was then somewhat
severe,) Say (saith he) when you come before the Judge, That you
are with Child by the Holy Ghost. I heard {59a} him say thus, and
it greatly afflicted me; I had a mind to have accused him for it
before some Magistrate; but he was a great man, and I was poor, and
young: so I let it alone, but it troubled me very much.

Atten. 'Twas the most horrible thing that ever I heard in my life.
But how far off are these men from that Spirit and Grace that dwelt
in Joseph!

Wise. Right; when Joseph's Mistress tempted him, yea tempted him
daily; {59b} yea, she laid hold on him, and said with her Whores
forehead, Come lie with me, but he refused: He hearkned not to lie
with her, or to be with her. Mr. Badman would have taken the

And a little to comment upon this of Joseph. {59c}

1. Here is a Miss, a great Miss, the Wife of the Captain of the
Guard, some beautiful Dame, I'le warrant you.

2. Here is a Miss won, and in her whorish Affections come over to
Joseph, without his speaking of a word.

3. Here is her unclean Desire made known; Come lie with me, said

4. Here was a fit opportunity. There was none of the men of the
house there within.

5. Joseph was a young man, full of strength, and therefore the
more in danger to be taken.

6. This was to him, a Temptation, from her, that lasted days.

7. And yet Joseph refused, 1. Her daily Temptation; 2. Her daily
Solicitation: 3. Her daily Provocation, heartily, violently and
constantly. For when she caught him by the Garment, saying, Lie
with me, he left his Garment in her hand, and gat him out. Ay, and
although contempt, treachery, slander, accusation, imprisonment,
and danger of death followed, (for an Whore careth not what
mischief she does, when she cannot have her end) yet Joseph will
not defile himself, sin against God, and hazard his own eternal

Atten. Blessed Joseph! I would thou hadst more fellows!

Wise. Mr. Badman has more fellows than Joseph, else there would
not be so many Whores as there are: For though I doubt not but
that that Sex is bad enough this way, yet I verify believe that
many of them are made Whores at first by the flatteries of Badmans
fellows. Alas! there is many a woman plunged into this sin at
first even by promises of Marriage. {60a} I say, by these promises
they are flattered, yea, forced into a consenting to these
Villanies, and so being in, and growing hardened in their hearts,
they at last give themselves up, even as wicked men do, to act this
kind of wickedness with greediness. But Joseph you see, was of
another mind, for the Fear of God was in him.

I will, before I leave this, tell you here two notable storyes; and
I wish Mr. Badmans companions may hear of them. They are found in
Clarks Looking-glass for Sinners; and are these.

Mr. Cleaver (says Mr. Clark) reports of one whom he knew, that had
committed the act of Uncleanness, whereupon he fell into such
horror of Conscience that he hanged himself; leaving it thus
written in a paper. Indeed, (saith he) I acknowledge it to be
utterly unlawful for a man to kill himself, but I am bound to act
the Magistrates part, because the punishment of this sin is death.

Clark doth also in the same page make mention of two more, who as
they were committing Adultery in London, were immediately struck
dead with fire from Heaven, in the very Act. Their bodyes were so
found, half burnt up, and sending out a most loathsom savour.

Atten. These are notable storyes indeed.

Wise. So they are, and I suppose they are as true as notable.

Atten. Well, but I wonder, if young Badmans Master knew him to be
such a Wretch, that he would suffer him in his house.

Wise. They liked one another even as {60c} fire and water doe.
Young Badmans wayes were odious to his Master, and his Masters
wayes were such as young Badman could not endure. Thus in these
two, was fulfilled that saying of the Holy Ghost: An unjust man is
an abomination to the just, and he that is upright in the way is
abomination to the wicked. {60d}

The good mans wayes, Mr. Badman could not abide, nor could the good
man abide the bad wayes of his base Apprentice. Yet would his
Master, if he could, have kept him, and also have learnt him his

Atten. If he could! why he might, if he would, might he not?

Wise. Alas, Badman ran away {61a} from him once and twice, and
would not at all be ruled. So the next time he did run away from
him, he did let him go indeed. For he gave him no occasion to run
away, except it was by holding of him as much as he could (and that
he could do but little) to good and honest rules of life. And had
it been ones own case, one should have let him go. For what should
a man do, that had either regard to his own Peace, his Childrens
Good, or the preservation of the rest of his servants from evil,
but let him go? Had he staid, the house of Correction had been
most fit for him, but thither his Master was loth to send him,
because of the love that he bore to his Father. An house of
correction, I say, had been the fittest place for him, but his
Master let him go.

Atten. He ran away you say, but whither did he run?

Wise. Why, to one of his own trade, {61b} and also like himself.
Thus the wicked joyned hand in hand, and there he served out his

Atten. Then, sure, he had his hearts desire, when he was with one
so like himself.

Wise. Yes. So he had, but God gave it him in his anger.

Atten. How do you mean?

Wise. I mean as before, that for a wicked man to be by the
Providence of God, turned out of a good mans doors, into a wicked
mans house to dwell, is a sign of the Anger of God. {61c} For God
by this, and such Judgements, says thus to such an one: Thou
wicked one, thou lovest not me, my wayes, nor my people; Thou
castest my Law and good Counsel behinde thy back: Come, I will
dispose of thee in my wrath; thou shalt be turned over to the
ungodly, thou shalt be put to school to the Devil, I will leave
thee to sink and swim in sin, till I shall visit thee with Death
and Judgment. This was therefore another Judgment that did come
upon this young Badman.

Atten. You have said the truth, for God by such a Judgment as
this, in effect says so indeed; for he takes them out of the hand
of the just, and binds them up in the hand of the wicked, and
whither they then shall be carried, a man may easily imagin.

Wise. It is one of the saddest tokens of Gods anger that happens
to such kind of persons: And that for several reasons. {62a}

1. Such an one, by this Judgment, is put out out of the way, and
from under the means which ordinarily are made use of to do good to
the soul. For a Family where Godliness is professed, and
practised, is Gods Ordinance, the place which he has appointed to
teach young ones the way and fear of God. {62b} Now to be put out
of such a Family into a bad, a wicked one, as Mr. Badman was, must
needs be in Judgment, and a sign of the anger of God. For in
ungodly Families men learn to forget God, to hate goodness, and to
estrange themselves from the wayes of those that are good.

2. In Bad Families, they have continually fresh Examples, and also
incitements to evil, and fresh encouragements to it too. Yea
moreover, in such places evil is commended, praised, well-spoken
of, and they that do it, are applauded; and this, to be sure, is a
drowning Judgement.

3. Such places are the very haunts and Walks of the infernal
Spirits, who are continually poysoning the Cogitations and Minds of
one or other in such Families, that they may be able to poyson
others. Therefore observe it, usually in wicked Families, some
one, or two, are more arch for wickedness then are any other that
are there. Now such are Satans Conduit-pipes; for by them he
conveighs of the spawn of Hell, through their being crafty in
wickedness, into the Ears and Souls of their Companions. Yea, and
when they have once conceived wickedness, they travel with it, as
doth a woman with Child, till they have brought it forth; Behold,
he travelleth with iniquity, and hath conceived mischief, and
brought forth falshood. {62c} Some men, as here is intimated in
the Text, and as was hinted also before, have a kind of mystical,
but hellish copulation with the Devil, who is the Father, and their
Soul the Mother of sin and wickedness; and they, so soon as they
have conceived by him, finish, by bringing forth sin, both it, and
their own damnation. {62d}

Atten. How {63a} much then doth it concern those Parents that love
their Children, to see, that if they go from them, they be put into
such Families as be good, that they may learn there betimes to
eschew evil, and to follow that which is good?

Wise. It doth concern them indeed; and it doth also concern them
{63b} that take Children into their Families, to take heed what
Children they receive. For a man may soon by a Bad boy, be
dammaged both in his Name, Estate, and Family, and also hindred in
his Peace and peaceable pursuit after God and godliness; I say, by
one such Vermin as a wicked and filthy Apprentice.

Atten. True, for one Sinner destroyeth much good, and a poor man
is better than a Lier. But many times a man cannot help it; for
such as at the beginning promise very fair, are by a little time
proved to be very Rogues, like young Badman.

Wise. That is true also, but when a man has done the best he can
to help it, he may with the more confidence expect the Blessing of
God to follow, or he shall have the more peace, if things go
contrary to his desire.

Atten. Well, but did Mr. Badman and his Master agree so well? I
mean his last Master, since they were Birds of a Feather, I mean,
since they were so well met for wickedness.

Wise. This second Master, was, as before I told you, bad enough,
but yet he would often fall out {63c} with young Badman his
Servant, and chide, yea and some times beat him too, for his
naughty doings.

Atten. What! for all he was so bad himself! This is like the
Proverb, The Devil corrects Vice.

Wise. I will assure you, 'tis as I say. For you must know, that
Badmans wayes suited not with his Masters gains. Could he have
done as the Damsel that we read of Acts 16. {63d} did, to wit, fill
his Masters Purse with his badness, he had certainly been his
White-boy, but it was not so with young Badman; and therefore,
though his Master and he did suit well enough in the main, yet in
this and that point they differed. Young Badman {63e} was for
neglecting of his Masters business, for going to the Whore-house,
for beguiling of his Master, for attempting to debauch his
Daughters, and the like: No marvel then if they disagreed in these
points. Not so much for that his Master had an antipathy against
the fact it self, for he could do so when he was an Apprentice; but
for that his servant by his sin made spoil of his Commodities, &c.
and so damnified his Master.

Had (as I said before) young Badmans wickedness, had only a
tendency to his Masters advantage; as could he have sworn, lied,
cousened, cheated, and defrauded customers for his Master, (and
indeed sometimes he did so) but had that been all that he had done,
he had not had, no not a wry word from his Master: But this was
not always Mr. Badmans way.

Atten. That was well brought in, even the Maid that we read of in
the Acts, and the distinction was as clear betwixt the wickedness,
and wickedness of servants.

Wise. Alas! men that are wicked themselves, yet greatly hate it in
others, not simply because it is wickedness, but because it
opposeth their interest. Do you think that that Maids master would
have been troubled at the loss of her, if he had not lost, with
her, his gain: No, I'le warrant you; she might have gone to the
Devil for him: But when her master saw that the hope of his gain
was gone, then, then he fell to persecuting Paul. {64a} But Mr.
Badmans master did sometimes lose by Mr. Badmans sins, and then
Badman and his master were at odds.

Atten. Alas poor Badman! Then it seems thou couldest not at all
times please thy like.

Wise. No, he could not, and the reason I have told you.

Atten. But do not bad Masters condemn themselves in condemning the
badness of their servants. {64b}

Wise. Yes; {64c} in that they condemn that in another which they
either have, or do allow in themselves. And the time will come,
when that very sentence that hath gone out of their own mouths
against the sins of others, themselves living and taking pleasure
in the same, shall return with violence upon their own pates. The
Lord pronounced Judgment against Baasha, as for all his evils in
general, so for this in special, because he was like the house of
Jeroboam, and yet killed him. {64d} This is Mr. Badmans Masters
case, he is like his man, and yet he beats him. He is like his
man, and yet he rails at him for being bad.

Atten. But why did not young Badman run away from this Master, as
he ran away from the other?

Wise. He did not. And if I be not mistaken, the reason {65a} why,
was this. There was Godliness in the house of the first, and that
young Badman could not endure. For fare, for lodging, for work,
and time, he had better, and more by this Masters allowance, than
ever he had by his last; but all this would not content, because
Godliness was promoted there. He could not abide this praying,
this reading of Scriptures, and hearing, and repeating of Sermons:
he could not abide to be told of his transgressions in a sober and
Godly manner.

Atten. There is a great deal in the Manner of reproof, wicked men
both can, and cannot abide to hear their transgressions spoken

Wise. There is a great deal of difference indeed. This last
Master of Mr. Badmans, would tell Mr. Badman of his sins in Mr.
Badmans own dialect; he would swear, and curse, and damn, when he
told him of his sins, and this he could bear better, {65b} than to
be told of them after a godly sort. Besides, that last Master
would, when his passions and rage was over, laugh at and make merry
with the sins of his servant Badman: And that would please young
Badman well. Nothing offended Badman but blows, and those he had
but few of now, because he was pretty well grown up. For the most
part when his Master did rage and swear, he would give him Oath for
Oath, and Curse for Curse, at least secretly, let him go on as long
as he would.

Atten. This was hellish living.

Wise. 'Twas hellish living indeed: And a man might say, that with
this Master, young Badman compleated himself {65c} yet more and
more in wickedness, as well as in his trade: for by that he came
out of his time, what with his own inclination to sin, what with
his acquaintance with his three companions, and what with this last
Master, and the wickedness he saw in him; he became a sinner in
grain. I think he had a Bastard laid to his charge before he came
out of his time.

Atten. Well, but it seems he did live to come out of his time,
{66a} but what did he then?

Wise. Why, he went home to his Father, and he like a loving and
tender-hearted Father received him into his house.

Atten. And how did he carry it there?

Wise. Why, the reason why he went home, {66b} was, for Money to
set up for himself, he staied but a little at home, but that little
while that he did stay, he refrained himself {66c} as well he
could, and did not so much discover himself to be base, for fear
his Father should take distaste, and so should refuse, or for a
while forbear to give him money.

Yet even then he would have his times, and companions, and the fill
of his lusts with them, but he used to blind all with this, he was
glad to see his old acquaintance, and they as glad to see him, and
he could not in civility but accomodate them with a bottle or two
of Wine, or a dozen or two of Drink.

Atten. And did the old man give him money to set up with?

Wise. Yes, above two hundred pounds.

Atten. Therein, I think, the old man was out. Had I been his
Father, I would have held him a little at staves-end, till I had
had far better proof of his manners to be good; (for I perceive
that his Father did know what a naughty boy he had been, both by
what he used to do at home, and because he changed a good Master
for a bad, &c.) He should not therefore have given him money so
soon. What if he had pinched a little, and gone to Journey-work
for a time, that he might have known what a penny was, by his
earning of it? Then, in all probability, he had known better how
to have spent it: Yea, and by that time perhaps, have better
considered with himself, how to have lived in the world. Ay, and
who knows but he might have come to himself with the Prodigal, and
have asked God and his Father forgiveness for the villanies that he
had committed against them. {66d}

Wise. If his Father could also have blessed this manner of dealing
to him, and have made it effectual for the ends that you have
propounded; then I should have thought as you. But alas, alas, you
talk as if you never knew, or had at this present forgot what the
bowels and compassions of a Father are. Why did you not serve your
own son so? But 'tis evident enough, that we are better at giving
good counsel to others, than we are at taking good counsel our
selves. {67a} But mine honest neighbour, suppose that Mr. Badmans
Father had done as you say, and by so doing had driven his son to
ill courses, what had he bettered either himself or his son in so

Atten. That's true, but it doth not follow, that if the Father had
done as I said, the son would have done as you suppose. But if he
had done as you have supposed, what had he done worse than what he
hath done already? {67b}

Wise. He had done bad enough, that's true. But suppose his Father
had given him no Money, and suppose that young Badman had taken a
pett thereat, and in an anger had gone beyond Sea, and his Father
had neither seen him, nor heard of him more. Or suppose that of a
mad and headstrong stomach he had gone to the High-way for money,
and so had brought himself to the Gallows, and his Father and
Family to great contempt, or if by so doing he had not brought
himself to that end, yet he had added to all his wickedness, such
and such evils besides: And what comfort could his Father have had
in this?

Besides, when his Father had done for him what he could, with
desire to make him an honest man, he would then, whether his son
had proved honest or no, have laid down his head with far more
peace, than if he had taken your Counsel.

Atten. Nay I think I should not a been forward to have given
advice in the cause; but truly you have given me such an account of
his vilianies, that the hearing thereof has made me angry with him.

Wise. In an angry mood we may soon out-shoot our selves, but poor
wretch, as he is, he is gone to his place. But, as I said, when a
good Father hath done what he can for a bad Child, and that Child
shall prove never the better, he will lie down with far more peace,
than if through severity, he had driven him to inconveniencies.

I remember that I have heard of a good woman, that had (as this old
man) a bad and ungodly {68a} son, and she prayed for him,
counselled him, and carried it Motherly to him for several years
together; but still he remained bad. At last, upon a time, after
she had been at prayer, as she was wont, for his conversion, she
comes to him, and thus, or to this effect, begins again to admonish
him. Son, said she, Thou hast been and art a wicked Child, thou
hast cost me many a prayer and tear, and yet thou remainest wicked.
Well, I have done my duty, I have done what I can to save thee; now
I am satisfied, that if I shall see thee damned at the day of
Judgment, I shall be so far off from being grieved for thee, that I
shall rejoyce to hear the sentence of thy damnation at that day:
And it converted him.

I tell you, that if Parents carry it lovingly towards their
Children, mixing their Mercies with loving Rebukes and their loving
Rebukes with Fatherly and Motherly Compassions, they are more
likely to save their Children, than by being churlish and severe
toward them: but if they do not save them, if their mercy doth
them no good, yet it will greatly ease them at the day of death, to
consider; I have done by love as much as I could, to save and
deliver my child from Hell.

Atten. Well I yield. But pray let us return again to Mr. Badman:
You say, that his Father gave him a piece of money that he might
set up for himself.

Wise. Yes, his Father did give him a piece of money, and he did
set up, {68b} and almost as soon set down again: for he was not
long set up, but by his ill managing of his matters at home,
together with his extravagant expences abroad, he was got so far
into debt, and had so little in his shop to pay, that he was hard
put to it to keep himself out of prison. But when his Creditors
understood that he was about to marry, and in a fair way to get a
rich Wife, they said among themselves, We will not be hasty with
him, if he gets a rich Wife he will pay us all.

Atten. But how could he so quickly run out, for I perceive 'twas
in little time, by what you say?

Wise. 'Twas in little time indeed, I think he was not above two
years and a half in doing of it: but the reason {69a} is apparent;
for he being a wild young man, and now having the bridle loose
before him, and being wholly subjected to his lusts and vices, he
gave himself up to the way of his heart, and to the sight of his
eye, forgetting that for all these things God will bring him to
Judgment; {69b} and he that doth thus, you may be sure, shall not
be able long to stand on his leggs.

Besides, he had now an addition of {69c} new companions; companions
you must think, most like himself in Manners, and so such that
cared not who sunk, if they themselves might swim. These would
often be haunting of him, and of his shop too when he was absent.
They would commonly egg him to the Ale-house, but yet make him
Jack-pay-for-all; They would be borrowing also money of him, but
take no care to pay again, except it was with more of their
company, which also he liked very well; and so his poverty came
like one that travelleth, and his want like an armed man.

But all the while they studied his temper; {69d} he loved to be
flattered, praised and commanded for Wit, Manhood, and Personage;
and this was like stroking him over the face. Thus they Collogued
with him, and got yet more and more into him, and so (like Horse-
leaches) they drew away that little that his father had given him,
and brought him quickly down, almost to dwell next dore to the

Atten. Then was the saying of the wise man fulfilled, He that
keepeth company with harlots, and a companion of fools, shall be
destroyed. {69e}

Wise. Ay, and that too, A companion of riotous persons shameth his
father; {69f} For he, poor man, had both grief and shame, to see
how his son (now at his own hand) behaved himself in the enjoyment
of those good things, in and under the lawfull use of which he
might have lived to Gods glory, his own comfort, and credit among
his neighbours. But he that followeth vain persons, shall have
poverty enough. {69g} The way that he took, led him directly into
this condition; for who can expect other things of one that follows
such courses? Besides, when he was in his Shop, he could not abide
to be doing; He was naturally given to Idleness: He loved to live
high, but his hands refused to labour; and what else can the end of
such an one be, but that which the wise man saith? The Drunkard
and the Glutton shall come to poverty, and drowsiness shall cloath
a man with rags. {70a}

Atten. But now, methinks, when he was brought thus low, he should
have considered the hand of God that was gone out against him, and
should have smote upon the breast, and have returned.

Wise. Consideration, good consideration was far from him, he was
as stout and proud now, as ever in all his life, and was as high
too in the pursuit of his sin, as when he was in the midst of his
fulness; only he went now {70b} like a tyred Jade, the Devil had
rid him almost off of his leggs.

Atten. Well, but what did he do when all was almost gone?

Wise. Two things were now his play. {70c} 1. He bore all in hand
by Swearing, and Cracking and Lying, that he was as well to pass,
as he was the first day he set up for himself, yea that he had
rather got than lost; and he had at his beck some of his Companions
that would swear to confirm it as fast as he.

Atten. This was double wickedness, 'twas a sin to say it, and
another to swear it.

Wise. That's true, but what evil is that that he will not doe,
that is left of God, as I believe Mr. Badman was?

Atten. And what was the other thing?

Wise. Why, that which I hinted before, he was for looking out for
a rich Wife: {70d} and now I am come to some more of his invented,
devised, designed, and abominable Roguery, such that will yet
declare him to be a most desperate sinner.

The thing was this: A Wife he wanted, or rather Money; for as for
a woman, he could have Whores enow at his whistle. But, as I said,
he wanted Money, and that must be got by a Wife, or no way; nor
could he so easily get a Wife neither, except he became an Artist
at the way of dissembling; nor would dissembling do among that
people that could dissemble as well as he. But there dwelt a Maid
not far from him, that was both godly, {70e} and one that had a
good Portion, but how to get her, there lay all the craft. {71a}
Well, he calls a Council of some of his most trusty and cunning
Companions, {71b} and breaks his mind to them; to wit, that he had
a mind to marry: and he also told them to whom; But, said he, how
shall I accomplish my end, she is Religious, and I am not? Then
one of them made reply, saying, Since she is Religious, you must
pretend to be so likewise, and that for some time before you go to
her: Mark therefore whither she goes daily to hear, and do you go
thither also; but there you must be sure to behave your self
soberly, and make as if you liked the Word wonderful well; stand
also where she may see you, and when you come home, be sure that
you walk the street very soberly, and go within sight of her: This
done for a while, then go to her, and first talk of how sorry you
are for your sins, and shew great love to the Religion that she is
of; still speaking well of her Preachers and of her godly
acquaintance, bewailing your hard hap, that it was not your lot to
be acquainted with her and her fellow-Professors sooner; and this
is the way to get her. Also you must write down Sermons, talk of
Scriptures, and protest that you came a wooing to her, only because
she is Godly, and because you should count it your greatest
happiness if you might but have such an one: As for her Money,
slight it, it will be never the further off, that's the way to come
soonest at it, for she will be jealous at first that you come for
her Money; you know what she has, but make not a word about it. Do
this, and you shall see if you do not intangle the Lass.

Thus was the snare laid for this poor honest Maid, and she was
quickly catched in his pit.

Atten. Why, did he take this counsel?

Wise. Did he! yes, and after a while, went as boldly to her, {71c}
and that under a Vizzard of Religion, as if he had been for Honesty
and Godliness, one of the most sincere and upright-hearted in
England. He observed all his points, and followed the advice of
his Counsellers, and quickly obtained her too; for natural parts he
had, he was tall, and fair, and had plain, but very good Cloaths on
his back; and his Religion was the more easily attained; for he had
seen something in the house of his Father, and first Master, and so
could the more readily put himself into the Form and Shew thereof.

So he appointed his day, and went to her, as that he might easily
do, for she had neither father nor mother to oppose. Well, when he
was come, and had given her a civil Complement, {72a} to let her
understand why he was come, then he began and told her, That he had
found in his heart a great deal of love to her Person; and that, of
all the Damosels in the world he had pitched upon her, if she
thought fit, to make her his beloved wife. The reasons, as he told
her, why he had pitched upon her were, her Religious and personal
Excellencies; and therefore intreated her to take his condition
into her tender and loving consideration. As for the world, quoth
he, I have a very good trade, and can maintain my self and Family
well, while my wife sits still on her seat; I have got thus, and
thus much already, and feel money come in every day, but that is
not the thing that I aim at, 'tis an honest and godly Wife. Then
he would present her with a good Book or two, pretending how much
good he had got by them himself. He would also be often speaking
well of godly Ministers, especially of those that he perceived she
liked, and loved most. Besides, he would be often telling of her,
what a godly Father he had, and what a new man he was also become
himself; and thus did this treacherous Dealer, deal with this
honest and good Girl, to her great grief and sorrow, as afterward
you shall hear.

Atten. But had the maid no friend to looke after her?

Wise. Her Father and Mother were dead, and that he knew well
enough, and so she was the more easily overcome by his naughty
lying tongue. But if she had never so many friends, she might have
been beguiled by him. It is too much the custom of young people
now, to think themselves wise enough to make their own Choyce, and
that they need not ask counsel of those that are older and also
wiser then they: {72b} but this is a great fault in them, and many
of them have paid dear for it. Well, to be short, in little time
Mr. Badman obtains his desire, {73a} gets this honest Girl and her
money, is married to her, brings her home, makes a Feast,
entertains her royally, but her Portion must pay for all.

Atten. This was wonderfull deceitfull doings, a man shall seldom
hear of the like.

Wise. By this his doing, he shewed how little he feared God, {73b}
and what little dread he had of his Judgments. For all this
carriage, and all these words were by him premeditated evil, he
knew he lyed, he knew he dissembled; yea, he knew that he made use
of the name of God, of Religion, good Men, and good Books, but as a
stalking-Horse, thereby the better to catch his game. In all this
his glorious pretense of Religion, he was but a glorious painted
Hypocrite, and hypocrisie is the highest sin that a poor carnal
wretch can attain unto; it is also a sin that most dareth God, and
that also bringeth the greater damnation. Now was he a whited
Wall, now was he a painted Sepulchre; {73c} now was he a grave that
appeared not; for this poor honest, godly Damosel, little thought
that both her peace, and comfort, and estate, and liberty, and
person, and all, were going to her burial, {73d} when she was going
to be married to Mr. Badman; And yet so it was, she enjoyed her
self but little afterwards; she was as if she was dead and buried,
to what she enjoyed before.

Atten. Certainly some wonderfull Judgment of God must attend and
overtake such wicked men as these.

Wise. You may be sure that they shall have Judgment to the full,
for all these things, when the day of Judgment is come. But as for
Judgment upon them in this life, it doth not alwayes come, no not
upon those that are worthy thereof. They that tempt God are
delivered, and they that work wickedness are set up: {73e} But
they are reserved to the day of wrath, and then for their
wickedness, God will repay them to their faces. {73f} The wicked
is reserved to the day of destruction, they shall be brought forth
to the day of wrath; who shall declare his way to his face? and who
shall repay him what he hath done? yet shall he be brought to the
grave, and remain in the tomb. {73g} That is, ordinarily they
escape God's hand in this life, save only a few Examples are made,
that others may be cautioned, and take warning thereby: But at the
day of Judgment they must be rebuked for their evil with the lashes
of devouring fire.

Atten. Can you give me no examples of Gods wrath upon men that
have acted this tragical wicked deed Mr. Badman.

Wise. Yes; {74a} Hamor and Shechem, and all the men of their City,
for attempting to make God and Religion the stalking-Horse to get
Jacobs daughters to wife, were together slain with the edge of the
sword. A Judgment of God upon them, no doubt, for their
dissembling in that matter. All manner of lying and dissembling is
dreadfull, but to make God and Religion a Disguise, therewith to
blind thy Dissimulation from others eyes, is highly provoking to
the Divine Majesty.

I knew {74b} one that dwelt not far off from our Town, that got him
a wife as Mr. Badman got his; but he did not enjoy her long: for
one night as he was riding home (from his companions, where he had
been at a neighbouring Town) his horse threw him to the ground,
where he was found dead at break of day; frightfully and lamentably
mangled with his fall, and besmeared with his own blood.

Atten. Well, but pray return again to Mr. Badman, how did he carry
it to his wife, after he was married to her?

Wise. Nay, let us take things along as we go. He had not been
married but a little while, but his Creditors came upon him {74c}
for their money: He deferred them a little while, but at last
things were come to that point, that pay he must, or must do worse;
so he appointed them a time, and they came for their money, and he
payed them down with her money before her eyes, for those goods
that he had profusely spent among his Whores long before, (besides
the portion that his Father gave him) to the value of two hundred

Atten. This beginning was bad; but what shall I say? 'twas like
Mr. Badman himself. Poor woman, this was but a bad beginning for
her, I fear it filled her with trouble enough, as I think such a
beginning would have done, one, perhaps much stronger than she.

Wise. Trouble, ay, you may be sure of it, but now 'twas too late
to repent, {75a} she should have looked better to herself, when
being wary would have done her good; her harms may be an advantage
to others, that will learn to take heed thereby; but for her self,
she must take what follows, even such a life now as Mr. Badman her
Husband will lead her, and that will be bad enough.

Atten. This beginning was bad, and yet I fear it was but the
beginning of bad.

Wise. You may he sure, that it was but the beginning of badness,
for other evils came on apace; as for instance: it was but a
little while after he was married, {75b} but he hangs his Religion
upon the hedge, or rather dealt with it as men deal with their old
Cloaths, who cast them off, or leave them to others to wear, for
his part he would be Religious no longer.

Now therefore he had pulled off his Vizzard, and began to shew
himself in his old shape, a base, wicked, debauched fellow, (and
now the poor woman saw that she was betrayed indeed;) now also his
old Companions begin to flock about him, and to haunt his house and
Shop as formerly: And who with them but Mr. Badman? and who with
him again but they?

Now those good people that used to company with his Wife, began to
be ama[t]ed and discouraged; {75c} also he would frown and gloat
upon them, as it he abhorred the appearance of them: so that in
little time he drove all good company from her, and made her sit
solitary by herself. He also began now to go out a nights to those
Drabs {75d} who were his Familiars before, with whom he would stay
somtimes till midnight, and sometimes till almost morning, and then
would come home as drunk as a Swine; and this was the course of Mr.

Now, when he came home in this case, if his wife did but speak a
word to him, about where he had been, and why he had so abused
himself, though her words were spoken in never so much meekness and
love, then she was Whore, {76a} and Bitch, and Jade; and 'twas well
if she miss'd his fingers and heels. Sometimes also he would bring
his Puncks home to his house, and wo be to his wife when they were
gone, if she did not entertain them with all varieties possible,
and also carry it lovingly to them.

Thus this good woman was made by Badman her Husband, to possess
nothing but disappointments as to all that he had promised her, or
that she hoped to have at his hands.

But that that added pressing weight to all her sorrow, was, that,
as he had cast away all Religion himself, so he attempted, if
possible, to make her do so too. {76b} He would not suffer her to
go out to the Preaching of the Word of Christ, nor to the rest of
his Appointments, for the health and salvation of her Soul: he
would now taunt at, and reflectingly speak of her Preachers; {76c}
and would receive, yea raise scandals of them, to her very great
grief and affliction.

Now she scarce durst go to an honest Neighbours house, or have a
good Book in her hand; specially when he had his companions in his
house, or had got a little drink in his head. He would also, when
he perceived that she was dejected, speak tauntingly, {76d} and
mockingly to her in the presence of his Companions, calling of her
his Religious Wife, his demure Dame, and the like; also he would
make a sport of her among his wanton ones abroad.

If she did ask him (as sometimes she would) to let her go out to a
Sermon, he would in a currish manner reply, Keep at home, keep at
home, and look to your business, we cannot live by hearing of
Sermons. {76e} If she still urged that he would let her goe, then
he would say to her, Goe if you dare. He would also charge her
with giving of what he had to her Ministers, when, vile wretch, he
had spent it on his vain Companions before.

This was the life that Mr. Badmans good wife lived, within few
months after he had married her.

Atten. This was a disappointment indeed.

Wise. A disappointment indeed, as ever, I think, poor woman had.
One would think that the Knave might a little let her have had her
will, since it was nothing but to be honest, and since she brought
him so sweet, so lumping a Portion, for she brought hundreds into
his house: I say, one would think he should have let her had her
own will a little, since she desired it only in the Service and
Worship of God: but could she win him to grant her that? no, not a
bit if it would have saved her life. True, sometimes she would
steal out when he was from home, on a Journey, or among his drunken
companions, but with all privacy imaginable; {77a} and, poor woman,
this advantage she had, she carried it so to all her Neighbours,
that, though many of them were but carnal, yet they would not
betray her, or tell of her going out to the Word, if they saw it,
but would rather endeavour to hide it from Mr. Badman himself.

Atten. This carriage of his to her, was enough to break her heart.

Wise. It was enough to do it indeed, yea it did effectually do it.
It killed her in time, yea it was all the time a killing of her.
She would often-times when she sate by her self, thus mournfully
bewail her condition: {77b} Wo is me that I sojourn in Meshech,
and that I dwell in the tents of Kedar; my soul hath long time
dwelt with him that hateth peace. {77c} O what shall be given unto
thee, thou deceitful tongue? or what shall be done unto thee, thou
false tongue? I am a Woman grieved in spirit, my Husband has
bought me and sold me for his lusts: 'Twas not me, but my Money
that he wanted: O that he had had it, so I had had my liberty!

This she said, not of contempt of his Person, but of his
Conditions, and because she saw that by his hypocritical tongue, he
had brought her not only almost to beggery, but robbed her of the
Word of God.

Atten. It is a deadly thing, I see, to be unequally yoaked with
Unbelievers. If this woman had had a good Husband, how happily
might they have lived together! Such an one would have prayed for
her, taught her, and also would have encourages her in the Faith,
and ways of God: But now, poor creature, instead of this, there is
nothing but the quite contrary.

Wise. It is a deadly thing indeed, and therefore, by the Word of
God his people are forbid to be joyned in marriage with them. {77d}
Be not, saith it, unequally yoaked together with unbelievers; for
what fellowship hath righteousness with unrighteousness? and what
communion hath light with darkness? And what Concord hath Christ
with Belial? or what part hath he that believeth with an Infidel?
And what agreement hath the Temple of God with Idols? {78a} There
can be no agreement where such Matches are made, even God himself
hath declared the contrary, from the beginning of the world. I
(says he) will put enmity betwixt thee and the woman, betwixt thy
seed and her seed. {78b} Therefore he saith in another place, they
can mix no better than Iron and Clay. I say, they cannot agree,
they cannot be one, and therefore they should be aware at first,
and not lightly receive such into their affections. God has often
made such Matches bitter, especially to his own. Such matches are,
as God said of Elie's Sons that were spared, to consume the eyes,
and to grieve the heart. Oh the wailing, and lamentation that they
have made that have been thus yoaked, especially if they were such
as would be so yoaked, against their light, and good counsel to the

Atten. Alas! he deluded her with his tongue, and feigned

Wise. Well, well; she should have gone more warily to work: {78d}
what if she had acquainted some of her best, most knowing, and
godly friends therewith? what if she had engaged a Godly Minister
or two to have talked with Mr. Badman? Also, what if she had laid
wait round about him, to espie if he was not otherwise behind her
back than he was before her face? And besides, I verily think
(since in the multitude of Counsellors there is safety) that if she
had acquainted the Congregation with it, and desired them to spend
some time in prayer to God about it, and if she must have had him,
to have received him as to his godliness, upon the Judgment of
others, rather than her own, (she knowing them to be Godly and
Judicious, and unbiassed men) she had had more peace all her life
after; than to trust to her own poor, raw, womanish Judgment, as
she did. Love is blind, and will see nothing amiss, where others
may see an hundred faults. Therefore I say, she should not have
trusted to her own thoughts in the matter of his Goodness.

As to his Person, there she was fittest to judge, because she was
to be the person pleased, but as to his Godliness, there the Word
was the fittest Judge, and they that could best understand it,
because God was therein to be pleased. I wish {79a} that all young
Maidens will take heed of being beguiled with flattering words,
with feigning and lying speeches, and take the best way to preserve
themselves from being bought and sold by wicked men, as she was;
lest they repent with her, when (as to this) repentance will do
them no good, but for their unadvisedness goe sorrowing to their

Atten. Well, things are past with this poor woman, and cannot be
called back, let others {79b} beware, by her misfortunes, lest they
also fall into her distress.

Wise. That is the thing that I say, let them take heed, lest for
their unadvisedness the smart, as this poor woman has done. And
ah! methinks, that they that yet are single persons, and that are
tempted to marry to such as Mr. Badman; would, to inform, and warn
themselves in this matter, before they intangle themselves, but goe
to some that already are in the snare, and ask them how it is with
them, as to the suitable, or unsuitableness of their marriage, and
desire their advice. Surely they would ring such a peal in their
ears about the unequality, unsuitableness, disadvantages, and
disquietments, and sins that attend such marriages, that would make
them beware as long as they live. But the bird in the air, knows
not the notes of the bird in the snare, untill she comes thither
herself: Besides, to make up such marriages, Satan, and carnal
Reason, and Lust, or at least Inconsiderateness, has the chiefest
hand; and where these things bear sway, designs, though never so
destructive, will goe headlong on: and therefore I fear, that but
little warning will be taken by young Girls, at Mr. Badmans wives

Atten. But are there no disswasive arguments to lay before such,
to prevent their future misery.

Wise. Yes: There is the Law of God, that forbiddeth marriage with
unbelievers. These kind of marriages also are condemned even by
irrational creatures. 1. It is forbidden by the Law of God both in
the Old Testament and in the New. 1. In the Old. Thou shalt not
make Marriages with them; Thy daughter thou shalt not give unto his
son, nor his daughter shalt thou take unto thy son, Deut. 7. 4, 5.
{80a} 2. In the New Testament it is forbidden. Be ye not
unequally yoaked together with unbelievers; Let them marry to whom
they will, only in the Lord. {80b}

Here now is a prohibition, {80c} plainly forbidding the Believer to
marry with the Unbeliever, therefore they should not do it. Again,
these unwarrantable Marriages, are, as I may so say, condemned by
irrational creatures, who will not couple but with their own sort:
Will the Sheep couple with a Dog, the Partridge with a Crow, or the
Feasant with an Owl? No, they will strictly tye up themselves to
those of their own sort only: Yea, it sets all the world a
wondring, when they see or hear the contrary. Man only is most
subject to wink at, and allow of these unlawful mixtures of men and
women; Because man only is a sinful Beast, a sinful Bird, therefore
he, above all, will take upon him by rebellious actions to answer,
or rather to oppose and violate the Law of his God and Creator; nor
shall these, or other Interogatories, [What fellowship? what
concord? what agreement? what communion can there be in such
Marriages?] be counted of weight, or thought worth the answering by

But further. The dangers {80d} that such do commonly run
themselves into, should be to others a disswasive argument to stop
them from doing the like: for besides the distresses of Mr.
Badmans wife, many that have had very hopefull beginnings for
heaven, have by vertue of the mischiefs that have attended these
unlawfull marriages, miserably and fearfully miscarried. Soon
after such marriages, Conviction (the first step toward heaven)
hath ceased; Prayer (the next step toward Heaven) hath ceased;
Hungrings and thirstings after salvation (another step towards the
Kingdom of Heaven) have ceased. In a word, such marriages have
estranged them from the Word, from their godly and faithful
Friends, and have brought them again into carnal company, among
carnal Friends, and also into carnal Delights, where, and with whom
they have in conclusion both sinfully abode, and miserably

And this is one reason why God hath forbidden this kind of unequal
marriages. For they, saith he, meaning the ungodly, will turn away
thy son from following me, that they may serve other Gods, so will
the anger of the Lord be kindled against you, and destroy you
suddenly. {81a} Now mark, there were some in Israel, that would,
notwithstanding this prohibition, venture to marry to the Heathens
and Unbelievers: But what followed? They served their Idols, they
sacrificed their Sons and their Daughters unto Devils. Thus were
they defiled with their own works, and went a whoring with their
own Inventions. Therefore was the wrath of the Lord kindled
against his people, insomuch that he abhorred his own Inheritance.

Atten. But let's return again to Mr. Badman; had he any Children
by his wife?

Wise. Yes, seven.

Atten. I doubt they were but badly brought up.

Wise. One of them loved its Mother dearly, and would constantly
harken to her voice. Now that Child {81c} she had the opportunity
to instruct in the Principles of Christian Religion, and it became
a very gracious child. But that child Mr. Badman could not abide,
he would seldom afford it a pleasant word, but would scowl and
frown upon it, speak churlishly and doggedly to it, and though as
to Nature it was the most feeble of the seven, yet it oftenest felt
the weight of its Fathers fingers. Three of his Children did
directly follow his steps, and began to be as vile as (in his
youth) he was himself. The other that remained became a kind of
mungrel Professors, not so bad as their Father, nor so good as
their Mother, but were betwixt them both. They had their Mothers
Notions, and their Fathers Actions, and were much like those that
you read of in the Book of Nehemiah; These children spake half in
the speech of Ashdod, and could not speak in the Jews Language, but
according to the language of each people. {81d}

Atten. What you say in this matter, is observable, and if I take
not my mark amiss, it often happeneth after this manner where such
unlawful Marriages are contracted.

Wise. It sometimes doth so, and the reason, with respect to their
Parents, is this: Where the one of the Parents is godly, and the
other ungodly and vile, (though they can agree in begetting of
Children, yet) they strive for their Children when they are born.
{82a} The godly Parent strives for the child, and by Prayers,
Counsel and good Examples, labours to make it holy in body and
soul, and so fit for the Kingdom of Heaven; but the ungodly would
have it like himself, wicked and base and sinful; and so they both
give instructions accordingly: instructions did I say? yea, and
Examples too, according to their minds. Thus the godly, as Hannah,
is presenting her Samuel unto the Lord: but the ungodly, like them
that went before them, are for offering their Children to Moloch,
to an Idol, to sin, to the Devil, and to Hell. Thus one harkeneth
to the Law of their Mother, and is preserved from destruction, but
as for the other, as their Fathers did, so do they. Thus did Mr.
Badman and his wife part some of their Children betwixt them; but
as for the other three that were as 'twere Mungrels, betwixt both,
they were like unto those that you read of in Kings, They feared
the Lord, but served their own Idols. {82b} They had, as I sail,
their Mothers Notions, and I will adde, Profession too, but their
Fathers Lusts, and something of his Life. Now their Father did not
like them, because they had their Mothers tongue; and the Mother
did not like them because they had still their Fathers heart and
life; nor were they indeed fit company for good or bad. The Good
would not trust them because they were bad, the Bad would not trust
them because they were good, viz. The good would not trust them
because they were bad in their Lives, and the bad would not trust
them because they were good in their Words: So they were forced
with Esau to joyn in affinity with Ishmael; to wit, to look out a
people that were Hypocrites like themselves, and with them they
matcht, and lived and died.

Atten. Poor woman, she could not but have much perplexity.

Wise. Yea, and poor Children, that ever they were sent into the
world as the fruit of the loyns, and under the government of such a
father as Mr. Badman.

Atten. You say right, for such children, lye, almost under all
manner of disadvantages: but we must say nothing, because this
also is the sovereign Will of God.

Wise. We may not by any means object against God: yet we may talk
of the advantages, and disadvantages that Children have by having
for their Parents such as are either Godly, or the contrary.

Atten. You say right, we may so, and pray now, since we are about
it, speak something in brief unto it, that is, unto this; What
advantage those Children have above others, that have for their
Parents such as indeed are Godly.

Wise. So I will, only I must first premise these two or three
things. {83a}

1. They have not the advantage of Election for their fathers

2. They are born, as others, the children of wrath, though they
come of Godly Parents.

3. Grace comes not unto them as an Inheritance, because they have
Godly Parents. These things premised I shall now proceed.

1. The children of Godly Parents are the children of many Prayers:
they are prayed for before, and Prayed for after they are born, and
the Prayer of a godly Father and godly Mother doth much.

2. They have the advantage of what restraint is possible, from
what evils their Parents see them inclinable to, and that is a
second mercy.

3. They have the advantage of Godly instruction, and of being told
which be, and which be not the right ways of the Lord.

4. They have also those ways commended unto them, and spoken well
of in their hearing, that are good.

5. Such are also, what may be, kept out of evil company, from evil
Books, and from being taught the way of Swearing, Lying, and the
like, as Sabbath-breaking, and mocking at good men, and good
things, and this is a very great mercy.

6. They have also the benefit of a godly life set before them
doctrinally by their Parents, and that doctrine backt with a godly
and holy example: and all these are very great advantages.

Now all these advantages, the children of ungodly Parents want;
{84a} and so are more in danger of being carried away with the
error of the wicked. For ungodly Parents neither Pray for their
Children, nor do, nor can they heartily instruct them; they do not
after a godly manner restrain them from evil, nor do they keep them
from evil company. They are not grieved at, nor yet do they
forewarn their children to beware of such evil actions that are
abomination to God, and to all good men. They let their children
break the Sabbath, swear, lye, be wicked and vain. They commend
not to their children an holy life, nor set a good example before
their eyes. No, they do in all things contrary: Estranging of
their children what they can, from the love of God and all good
men, so soon as they are born. Therefore it is a very great
Judgment of God upon children to be the Offspring of base and
ungodly men. {84b}

Atten. Well, but before we leave Mr. Badmans wife and children, I
have a mind, if you please, to enquire a little more after one
thing, the which I am sure you can satisfie me in.

Wise. What is that?

Atten. You said a while ago, that this Mr. Badman would not suffer
his wife to go out to hear such godly Ministers as she liked, but
said if she did, she had as good never come home any more. Did he
often carry it thus to her?

Wise. He did say so, he did often say so. This I told you then,
and had also then told you more, but that other things put me out.

Atten. Well said, pray therefore now go on.

Wise. So I will. Upon a time, she was on a Lords day for going to
hear a Sermon, and Mr. Badman was unwilling {84c} she should: but
she at that time, as it seems, did put on more courage than she was
wont; and therefore, after she had spent upon him, a great many
fair words and entreaties, if perhaps she might have prevailed by
them, but all to no purpose at all: At last she said she would go,
and rendred this reason for it; I have an Husband, but also a God;
my God has commanded me, and that upon pain of damnation, to be a
continual Worshipper of him, and that in the way of his own
Appointments: I have an Husband, but also a Soul, and my Soul
ought to be more unto me, than all the world besides. This soul of
mine I will look after, care for, and (if I can) provide it an
Heaven for its habitation. You are commanded to love me, as you
love your own body, and so do I love you; {85a} but I tell you
true, I preferr my Soul before all the world, and its Salvation I
will seek.

At this, first, {85b} he gave her an ugly wish, and then fell into
a fearfull rage, and sware moreover that if she did go, he would
make both her, and all her damnable Brotherhood (for so he was
pleased to call them) to repent their coming thither.

Atten. But what should he mean by that?

Wise. You may easily guess what he meant: he meant, he would turn
Informer, and so either weary out those that she loved, from
meeting together to Worship God; or make them pay dearly for their
so doing; the which if he did, he knew it would vex every vein of
her tender heart.

Atten. But do you think Mr. Badman would have been so base?

Wise. Truly he had malice, and enmity enough in his heart to do
it, onely he was a Tradesman; also he knew that he must live by his
neighbours, and so he had that little wit in his anger, that he
refrained himself, and did it not. But, as I said, he had malice
and envy enough in his heart {85c} to have made him to do it, only
he thought it would worst him in his trade: yet these three things
he would be doing.

1. He would be putting of others on to molest and abuse her

2. He would be glad when he heard that any mischief befell them.

3. And would laugh at her, when he saw her troubled for them. And
now I have told you Mr. Badmans way as to this.

Atten. But was he not afraid of the Judgments of God, that did fly
about at that time?

Wise. He regarded not the Judgment nor Mercy of God, for had he at
all done that, he could not have done as he did. But what
Judgments do you mean?

Atten. Such Judgments, that if Mr Badman himself had taken but
sober notice of, they might have made him a hung down his ears.

Wise. Why, have you heard of any such persons that the Judgments
of God have overtaken.

Atten. Yes, and so, I believe, have you too, though you make so
strange about it.

Wise. I have so indeed, to my astonishment and wonder.

Atten. Pray, therefore, if you please, tell me what it is, as to
this, that you know; and then, perhaps, I may also say something to
you of the same.

Wise. In {86a} our Town {86b} there was one W. S. a man of a very
wicked life; and he, when there seemed to be countenance given to
it, would needs turn Informer. Well, so he did, and was as
diligent in his business as most of them could be; he would watch a
nights, climb Trees, and range the Woods a days, if possible, to
find out the Meeters, for then they were forced to meet in the
Fields: yea, he would curse them bitterly, and swear most
fearfully what he would do to them when he found them. Well, after
he had gone on like a Bedlam in his course a while, and had done
some mischiefs to the people, he was stricken by the hand of God,
and that in this manner.

1. Although he had his tongue naturally at will, now he was taken
with a faultering in his speech, and could not for weeks together
speak otherwise, than just like a man that was drunk.

2. Then he was taken with a drauling, or slabbering at his mouth,
which slabber sometimes would hang at his mouth well nigh half way
down to the ground.

3. Then he had such a weakness in the back sinews of his Neck,
that oft times he could not look up before him, unless he clapped
his hand hard upon his forehead, and held up his head that way, by
strength of hand.

4. After this his speech went quite away, and he could speak no
more than a Swine or a Bear. Therefore, like one of them, he would
gruntle and make an ugly noyse, according as he was offended, or
pleased, or would have any thing done, &c.

In this posture he continued for the space of half a year, or
thereabouts, all the while otherwise well, and could go about his
business, save once that he had a fall from the Bell as it hangs in
our Steeple, which 'twas a wonder it did not kill him: But after
that he also walked about, till God had made him a sufficient
spectacle of his Judgment for his sin, and then on a sudden he was
stricken and dyed miserably: and so there was an end of him and
his doings.

I will tell you {87a} of another. About four miles from St. Neots,
there was a Gentleman had a man, and he would needs be an Informer,
and a lusty young man he was. Well, an Informer he was, and did
much distress some people, and had perfected his Informations so
effectually against some, that there was nothing further to do, but
for the Constables to make distress on the people, that he might
have the Money or Goods; and as I heard, he hastened them much to
do it. Now while he was in the heat of his work, as he stood one
day by the Fire-side, he had (it should seem) a mind to a Sop in
the Pan, (for the Spit was then at the fire,) so he went to make
him one; but behold, a Dog (so say his own Dog) took distaste at
something, and bit his Master by the Leg; the which bite,
notwithstanding all the means that was used to cure him, turned (as
was said) to a Gangrene; however, that wound was his death, and
that a dreadful one too: for my Relator said, that he lay in such
a condition by this bite, (as the beginning) till his flesh rotted
from off him before he went out of the world. But what need I
instance in particular persons, when the Judgement of God against
this kind of people was made manifest, I think I may say, if not in
all, yet in most of the Counties in England where such poor
Creatures were. But I would, if it had been the will of God, that
neither I nor any body else, could tell you more of these Stories:
True stories, that are neither Lye, nor Romance.

Atten. Well, I also heard of both these my self, and of more too,
as remarkable in their kind as these, if I had any list to tell
them: but let us leave those that are behind to others, or to the
coming of Christ, who then will justifie or condemn them as the
merit of their work shall require; or if they repented, and found
mercy, I shall be glad when I know it, for I wish not a curse to
the Soul of mine Enemy.

Wise. There can be no pleasure in the telling of such stories,
though to hear of them may do us a pleasure: They may put us in
mind that there is a God that judgeth in the earth, and that doth
not alwayes forget nor deferre to hear the Crye of the destitute;
They also carry along with them both Caution and Counsel to those
that are the survivors of such. Let us tremble at the Judgements
of God, and be afraid of sinning against him, and it shall be our
protection. It shall go well with them that fear God, that fear
before him.

Atten. Well Sir, as you have intimated, so I think we have in this
place spoken enough about these kind of men; if you please, let us
return again to Mr. Badman himself, if you have any more to say of

Wise. More! we have yet scarce throughly begun with Any thing that
we have said. All the particulars are in themselves so full of
badness, that we have rather only looked in them, than indeed said
any thing to them: but we will pass them, and proceed. You have
heard of the sins of his Youth, of his Apprentiship, and how he set
up, and married, and what a life he hath led his wife; and now I
will tell you some more {88a} of his pranks. He had the very knack
of Knavery; had he, as I said before, been bound to serve an
Apprentiship to all these things, he could not have been more
cunning, he could not have been more artificial at it.

Atten. Nor perhaps so artificially neither. For as none can teach
Goodness like to God himself, so concerning Sin and Knavery, none
can teach a man it like the Devil, to whom, as I perceive, Mr.
Badman went to School from his Childhood to the end of his life.
But pray Sir, make a beginning.

Wise. Well so I will. You may remember that I told you what a
condition he was in for Money before he did marry, and how he got a
rich Wife, with whose Money he paid his debts: Now when he had
paid his debts, he having some Moneys left, he sets up again {88b}
as briskly as ever, keeps a great Shop, drives a great Trade, and
runs again a great way into debt; but now not into the debt of one
or two, but into the debt of many, so that at last he came to owe
some thousands; and thus he went on a good while. And to pursue
his ends the better, he began now to study to please all men, and
to suit himself to any company; he could now be as they, say as
they, that is, if he listed; and then he would list, when he
perceived that by so doing, he might either make them his Customers
or Creditors for his Commodities. If he dealt with honest men, (as
with some honest men he did) then he would be as they; talk as
they, seem to be sober as they, talk of Justice and Religion as
they, and against Debauchery as they; yea, and would too seem to
shew a dislike of them that said, did, or were otherwise than

Again, when he did light among those that were bad, then he would
be as they, but yet more close and cautiously, except he were sure
of his company: Then he would carry it openly, be as they; say,
Damn'em and Sink'em, as they. If they railed on Good men, so could
he; {89a} if they railed on Religion, so could he: if they talked
beastly, vainly, idlely, so would he; if they were for drinking,
swearing, whoring, or any the like Villanies, so was he. This was
now the path he trod in, and could do all artificially, as any man
alive. And now he thought himself a perfect man, he thought he was
always a Boy till now. What think you now of Mr. Badman?

Atten. Think! why, I think he was an Atheist: For no man but an
Atheist can do this. I say, it cannot be, but that the man that is
such as this Mr. Badman, must be a rank and stinking Atheist; for
he that believes that there is either God or Devil, Heaven or Hell,
or Death, and Judgment after, cannot doe as Mr. Badman did; I mean,
if he could do these things without reluctancy and check of
Conscience; yea, if he had not sorrow and remorse for such
abominable sins as these.

Wise. Nay, he was so far off from reluctancies and remorse of
Conscience for these things, that he counted them the excellency of
his Attainments, the quintessence of his Wit, his rare and singular
vertues, such as but few besides himself could be the Masters of.
Therefore, as for those that made boggle and stop at things, and
that could not in Conscience, and for fear of Death and Judgement,
do such things as he; he would call them Fools and Noddies, and
charge them for being frighted with the talk of unseen Bugbears;
and would encourage them, if they would be men indeed, to labour
after the attainment of this his excellent art. He would often-
times please himself {90a} with the thoughts of what he could do in
this matter, saying within himself; I can be religious, and
irreligious, I can be any thing, or nothing; I can swear, and speak
against swearing; I can lye, and speak against lying; I can drink,
wench, be unclean, and defraud, and not be troubled for it: Now I
enjoy my self, and am Master of mine own wayes, and not they of me.
This I have attained with much study, great care, and more pains.
But this his talk should be only with himself, to his wife, who he
knew durst not divulge it; or among his Intimates, to whom he knew
he might say any thing.

Atten. Did I call him before an Atheist? I may call him now a
Devil, or a man possessed with one, if not with many. I think that
there cannot be found in every corner such an one as this. True,
it is said of King Ahaz, that be sinned more and more; and of Ahab,
that he sold himself to work wickedness; and of the men of Sodom,
that they were sinners exceedingly before the Lord. {90b}

Wise. An Atheist he was no doubt, if there be such a thing as an
Atheist in the world, but for all his brags of perfection and
security in his wickedness, I believe that at times God did let
down fire from Heaven into his Conscience. True, I believe he
would quickly put it out again, and grow more desperate and wicked
afterward, but this also turned to his destruction, as afterward
you may hear. {90c}

But I am not of your mind, to think that there are but few such in
the world; except you mean as to the Degree of wickedness unto
which he had attained. For otherwise, no doubt, {90d} there is
abundance of such as he: men of the same mind, of the same
principles, and of the same conscience too, to put them into
practice. Yea, I believe that there are many that are endeavouring
to attain to the same pitch of wickedness; and all them are such as
he, in the Judgment of the Law; nor will their want of hellish wit
to attain thereto, excuse them at the day of Judgment. You know
that in all Science, some are more arch than some; and so it is in
the art, as well as in the practice of wickedness: some are two-
fold, and some seven-fold more the children of Hell than others,
(and yet all the children of Hell,) else they would all be Masters,
and none scholars in the school of wickedness. But there must be
Masters, and there must be Learners; Mr. Badman was a master in
this art, and therefore it follows that he must be an arch and
chief one in that mystery.

Atten. You are in the right, for I perceive that some men, though
they desire it, cannot be so arch in the practice thereof as
others, but are (as I suppose they call them) fools and dunces to
the rest, their heads and capacities will not serve them to act and
do so wickedly. But Mr. Badman wanted not a wicked head to
contrive, as well as a wicked heart to do his wickedness.

Wise. True, but yet I say, such men shall at the day of Judgment,
be judged, not only for what they are, but also for what they would
be. For if the thought of foolishness is sin, {91a} doubtless the
desire of foolishness is more sin: and if the desire be more, the
endeavour after it must needs be more and more. {91b} He then that
is not an artificial Atheist and Transgressor, yet if he desires to
be so, if he endeavoureth to be so, he shall be Judged and
condemned to Hell for such an one. For the Law Judgeth men, as I
said, according to what they would be. He that looketh upon a
woman to lust after her, hath committed adultery with her already
in his heart. {91c} By the same rule, he that would steal, doth
steal; he that would cheat, doth cheat; he that would swear, doth
swear; and he that would commit adultery, doth do so. For God
Judgeth men according to the working of their minds, and saith; As
he thinketh, so is he. That is, so is he in his heart, in his
intentions, in his desires, in his endeavours; and Gods Law, I say,
lays hold of the desires, intentions and endeavours, even as it
lays hold of the act of wickedness it self. {91d} A man then that
desires to be as bad as Mr. Badman, (and desires to be so wicked
have many in their hearts) though he never attains to that
proficiency in wickedness as he, shall yet be Judged for as bad a
man as he, because 'twas in his desires to be such a wicked one.

Atten. But this height of wickedness in Mr. Badman, will not yet
out of my mind. This hard, desperate, or what shall I call it,
diabolicall frame of heart, was in him a foundation, a ground-work,
to all acts and deeds that were evil.

Wise. The heart, and the desperate wickedness of it, is the
foundation and groundwork of all. Atheism, professed and
practicall, spring both out of the heart, yea and all manner of
evils besides. {92a} For they be not bad deeds that make a bad
man, but he is already a bad man that doth bad deeds. A man must
be wicked before he can do wickedness. {92b} Wickedness proceedeth
from the wicked. 'Tis an evil tree that bears evil fruit, men
gather no grapes of thorns; the heart therefore must be evil,
before the man can do evil, and good before the man doth good.

Atten. Now I see the reason why Mr. Badman was so base, as to get
a Wife by dissimulation, and to abuse her so like a Villain when he
had got her, it was because he was before by a wicked heart
prepared to act wickedness.

Wise. You may be sure of it; for from within, out of the heart of
man proccedeth evil thoughts, Adulteries, Fornications, Murders,
Thefts, Coveteousness, Wickedness, Deceit, Lasciviousness, an evil
Eye, Blasphemy, Pride, Foolishness. All these things come from
within, and defile a man. {92c} And a man, as his naughty mind
inclines him, makes use of these, or any of these, to gratifie his
lust, to promote his designs, to revenge his malice, to enrich, or
to wallow himself in the foolish pleasures and pastimes of this
life: And all these did Mr. Badman do, even to the utmost, if
either opportunity, or purse, or perfidiousness, would help him to
the obtaining of his purpose.

Atten. Purse! Why he could not but have Purse to do almost what
he would, having married a wife with so much money.

Wise. Hold you there; some of Mr. Badmans sins were costly, as his
drinking, and whoring, and keeping other bad company; though he was
a man that had ways too many to get money, as well as ways too many
to spend it.

Atten. Had he then such a good Trade, for all he was such a bad
man? or was his Calling so gainfull to him, as alwayes to keep his
Purses belly full, though he was himself a great spender?

Wise. No: It was not his Trade that did it, though he had a
pretty trade too. He had another way to get Money, and that by
hatfulls and pocketfulls at a time.

Atten. Why I trow he was no Highway man, was he?

Wise. I will be sparing in my speech as to that, though some have
muttered as if he could ride out now and then, about no body but
himself knew what, over night, and come home all dirty and weary
next morning. But that is not the thing I aim at.

Atten. Pray let me know it, if you think it convenient that I

Wise. I will tell you: It was this, he had an art to Break, {93a}
and get hatfulls of money by breaking.

Atten. But what do you mean by Mr. Badmans Breaking? you speak
mystically, do you not?

Wise. No, no, I speak plainly. Or, if you will have it in plainer
language, 'tis this: When Mr. Badman had swaggered and whored away
most of his wifes portion, he began to feel that he could not much
longer stand upon his legs in this course of life, and keep up his
Trade and Repute (such as he had) in the world; but by the new
Engine of Breaking. Wherefore, upon a time, he gives a great, and
sudden {93b} rush into several mens debts, to the value of about
four or five thousand pound, driving at the same time a very great
trade, by selling many things for less than they cost him, to get
him custom, therewith to blind his Creditors eyes. His Creditors
therefore feeling that he had a great employ, and dreaming that it
must needs at length turn to a very good account to them, trusted
him freely without mistrust, and so did others too, to the value of
what was mentioned before. Well, when Mr. Badman had well
feathered his Nest with other mens goods and money, after a little
time {93c} he breaks. And by and by it is noysed abroad that Mr.
Badman had shut up Shop, was gone, and could trade no longer. Now,
by that time his breaking was come to his Creditors ears, he had by
Craft and Knavery made so sure of what he had, that his Creditors
could not touch a penny. Well, when he had done, he sends his
mournfull sugered letters to his Creditors, to let them understand
what had happened unto him, and desired them not to be severe with
him; {94a} for he bore towards all men an honest mind, and would
pay so far as he was able. Now he sends his letters by a man {94b}
confederate with him, who could make both the worst, and best of
Mr. Badmans case: The best for Mr. Badman, and the worst for his
Creditors. So when he comes to them, he both bemoans them, and
condoles Mr. Badmans condition: Telling of them, that without a
speedy bringing of things to a conclusion, Mr. Badman would be able
to make them no satisfaction, but at present he both could, and
would, and that to the utmost of his power: and to that end, he
desired that they would come over to him. Well, his Creditors
appoint him a time, and come over; and he, mean while, authorizes
another to treat with them, but will not be seen himself, unless it
was on a Sunday, lest they should snap him with a Writ. So his
deputed friend treats with them about their concern with Mr.
Badman, first telling them of the great care that Mr. Badman took
to satisfie them and all men for whatsoever he ought, as far as in
him lay, and, how little he thought a while since to be in this low
condition. He pleaded also the greatness of his Charge, the
greatness of Taxes, the Badness of the times, and the great Losses
that he had by many of his customers, some of which died in his
debt, others were run away, and for many that were alive, he never
expected a farthi[n]g from them. Yet nevertheless he would shew
himself an honest man, and would pay as far as he was able; and if
they were willing to come to terms, he would make a composition
with them, (for he was not able to pay them all.) The Creditors
asked what he would give? {94c} 'Twas replyed, Half a crown in the
pound. At this they began to huff, and he to renew his complaint
and entreaty; but the Creditors would not hear, and so for that
time their meeting without success broke up. But after his
Creditors were in cool blood, and admitting of second thoughts, and
fearing lest delays should make them lose all, they admit of a
second debate, come together again, and by many words, and great
ado, they obtained five shillings i'th' pound. {94d} So the money
was produced, Releases and Discharges drawn, signed, and sealed,
Books crossed, and all things confirmed; and then Mr. Badman can
put his head out of dores again, and be a better man than when he
shut up Shop, by several thousands of pounds.

Atten. And did he do thus indeed?

Wise, Yes, once, and again. I think he brake twice or thrice.

Atten. And did he do it before he had need to do it?

Wise. Need! What do you mean by need? there is no need at any
time for a man to play the knave. {95a} He did it of a wicked
mind, to defraud and beguile his Creditors: he had wherewithall of
his Father, and also by his Wife, to have lived upon, with lawfull
labour, like an honest man. He had also when he made this wicked
Break (though he had been a profuse and prodigal spender) to have
paid his creditors their own to a farthing. But had he done so, he
had not done like himself, like Mr. Badman; had he, I say, dealt
like an honest man, he had then gone out of Mr. Badmans road. He
did it therefore of a dishonest mind, and to a wicked end; to wit,
that he might have wherewithall, howsoever unlawfully gotten, to
follow his Cups and Queans, and to live in the full swinge of his
lusts, even as he did before.

Atten. Why this was a meer Cheat.

Wise. It was a cheat indeed. This way of breaking, it is else but
a more neat way of Thieving, of picking of pockets, of breaking
open of shops, and of taking from men what one has nothing to do
with. But though it seem easie, it is hard to learn, no man that
has conscience to God or man, can ever be his Crafts Master in this
Hellish art.

Atten. Oh! Sirs! what a wicked man was this?

Wise. A wicked man indeed. By this art he could tell how to make
men send their goods to his shop, and then be glad to take a penny
for that for which he had promised before it came thither, to give
them a Groat: I say, he could make them glad to take a Crown for a
pounds worth, and a thousand for that for which he had promised
before to give them four thousand pounds.

Atten. This argueth that Mr. Badman had but little conscience.

Wise. This argued that Mr. Badman had No Conscience at all; for
Conscience, the least spark of a good Conscience cannot endure

Atten. Before we go any further in Mr. Badmans matters, let me
desire you, if you please, to give me an answer to these two
questions. {96a}

1. What do you find in the Word of God against such a practice, as
this of Mr. Badmans is? {96b}

2. What would you have a man do that is in his Creditors debt, and
can neither pay him what be owes him, nor go on in a trade any

Wise. I will answer you as well as I can. And first to the first
of your questions. To wit, What I find in the Word of God against
such a practice, as this of Mr. Badmans is.

Answ. The Word of God doth forbid this wickedness; and to make it
the more odious in our eyes, it joyns it with Theft and Robbery:
Thou shalt not, says God, defraud thy neighbour, nor rob him. {96c}
Thou shalt not defraud, that is, deceive or beguile. Now thus to
break, is to defraud, deceive and beguile; which is, as you see,
forbidden by the God of Heaven: Thou shalt not defraud thy
neighbour, nor rob him. It is a kind of theft and robbery, thus to
defraud, and beguile. {96d} It is a wilely robbing of his shop,
and picking of his pocket: a thing odious to Reason and
Conscience, and contrary to the Law of nature. It is a designed
piece of wickedness, and therefore a double sin. A man cannot do
this great wickedness on a sudden, and through a violent assault of
Satan. He that will commit this sin, must have time to deliberate,
that by invention, he may make it formidable, and that with lies
and high dissimulations. He that commits this wickedness, must
first hatch it upon his bed, beat his head about it, and lay his
plot strong: So that to the completing of such a wickedness, there
must be adjoyned many sins, and they too, must go hand in hand
untill it be compleated. But what saith the Scripture? {96e}{96f}
Let no man go beyond, and defraud his Brother in any matter,
because the Lord is the avenger of all such. But this kind of
Breaking is a going beyond my Brother; This is a compassing of him
about that I may catch him in my net; and as I said, an art to rob
my Brother, and to pick his pocket, and that with his consent.
Which doth not therefore mitigate, but so much the more greaten and
make odious the offence. For men that are thus wilily abused
cannot help themselves, they are taken in a deceitfull net. But
God will here concern himself, he will be the avenger, he will be
the avenger of all such either here or in another world.

And this, the Apostle testifies again, where he saith; {97a} But he
that doth wrong, shall receive for the wrong that he hath done, and
there is no respect of persons. {97b} That is, there is no man, be
he what he will, if he will be guilty of this sin, of going beyond,
of beguiling of, and doing wrong to his Brother, but God will call
him to an account for it, and will pay him with vengeance for it
too; for there is no respect of persons.

I might add, that this sin of wronging, of going beyond, and
defrauding of my Neighbour, it is like that first prank that the
Devil plaid with our first Parents, {97c} (as the Altar that Uriah
built for Ahaz, was taken from the fashion of that that stood at
Damascus, to be the very pattern of it.) The Serpent beguiled me,
says Eve; Mr. Badman beguiles his Creditors. The Serpent beguiled
Eve with lying promises of gain; and so did Mr. Badman beguile his
Creditors. The Serpent said one thing and meant another, when he
beguiled Eve; and so did Mr. Badman when he beguiled his Creditors.

That man therefore that doth thus deceive and beguile his
neighbour, imitateth the Devil; he taketh his examples from him,
and not from God, the Word, or good men: and this did Mr. Badman.

And now to your second question: To wit, What I would have a man
do, that is in his Creditors debt, and that can neither pay him,
nor go on in a trade any longer? {97d}

Answ. First of all. If this be his case, and he knows it, let him
not run one penny further in his Creditors debt. For that cannot
be done with good conscience. He that knowes he cannot pay, and
yet will run into debt; does knowingly wrong and defraud his
neighbour, and falls under that sentence of the Word of God, The
wicked borroweth and payeth not again. Yea worse, he borrows
though at the very same time he knows that he cannot pay again. He
doth also craftily take away what is his Neighbours. That is
therefore the first thing that I would propound to such: Let him
not run any further into his Creditors debt. {98a}

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