Att. Well, but since you are upon it, and also so confident in it, to wit, that a man that lives a wicked life till he dyes, and then dyes quietly, is gone to Hell; let me see what shew of proof you have for this your opinion.
Wise. My first argument is drawn from the Necessity of repentance: No man can be saved except he repents, nor can he repent that sees not, that knows not that he is a sinner, and he that knows himself to be a sinner, will, I will warrant him, be molested for the time by that knowledge.[171b]This, as it is testified by all the Scriptures, so it is testified by Christian experience. He that knows of himself to be a sinner, is molested, especially if that knowledge comes not to him untill he is cast upon his death-bed; molested, I say, before he can dye quietly. Yea, he is molested, dejected and cast down, he is also made to cry out, to hunger and thirst after mercy by Christ, and if at all he shall indeed come to die quietly, I mean with that quietness that is begotten by Faith and Hope in Gods mercy (to the which Mr. Badman and his brethren were utter strangers,) his quietness is distinguished by all Judicious observers, by what went before it, by what it flows from, and also by what is the fruit thereof.
I must confess I am no admirer of sick-bed repentance, for I think verily it is seldom[171c]good for any thing: but I say, he that hath lived in sin and profaneness all his dayes, as Mr. Badman did, and yet shall dye quietly, that is, without repentance steps in ’twixt his life and death, he is assuredly gone to Hell, and is damned.
Atten. This does look like an argument indeed; for Repentance must come, or else we must goe to Hell-fire: and if a lewd liver shall (I mean that so continues till the day of his death), yet goe out of the world quietly, ’tis a sign that he died without repentance, and so a sign that he is damned.
Wise. I am satisfied in it, for my part, and that from the Necessity, and Nature of repentance. It is necessary, because God calls for it, and will not pardon sin without it: Except ye repent ye shall all likewise perish. This is that which God hath said, and he will prove but a fool-hardy man that shall yet think to goe to Heaven and glory without it. Repent, for the Ax is laid to the root of the tree, every tree therefore that bringeth not forth good fruit, (but no good fruit can be where there is not sound repentance) shall be hewn down, and cast into the fire.[172a]This was Mr. Badmans case, he had attending of him a sinfull life, and that to the very last, and yet dyed quietly, that is, without repentance; he is gone to Hell and is damned. For the Nature of repentance, I have touched upon that already, and shewed, that it never was where a quiet death is the immediate companion of a sinfull life; and therefore Mr. Badman is gone to Hell.
Secondly,[172b]My second argument is drawn from that blessed Word of Christ, While the strong man armed keeps the house, his goods are in peace, till a stronger than he comes: but the strong man armed kept Mr. Badmans house, that is, his heart, and soul, and body, for he went from a sinfull life quietly, out of this world: the stronger did not disturb by intercepting with sound repentance, betwixt his sinful life and his quiet death: Therefore Mr. Badman is gone to Hell.
The strong man armed is the Devil, and quietness is his security. The Devil never fears losing of the sinner, if he can but keep him quiet: can he but keep him quiet in a sinfull life, and quiet in his death, he is his own. Therefore he saith, his goods are in peace; that is, out of danger. There is no fear of the Devils losing such a soul, I say, because Christ, who is the best Judge in this matter, saith, his goods are in peace, in quiet, and out of danger.
Atten. This is a good one too;[173a]for doubtless, peace and quiet with sin, is one of the greatest signs of a damnable state.
Wise. So it is. Therefore, when God would shew the greatness of his anger against sin and sinners in one word, he saith, They are joyned to Idols, let them alone.[173b]Let them alone, that is, disturb them not; let them goe on without controll; let the Devil enjoy them peaceably, let him carry them out of the world unconverted quietly. This is one of the sorest of Judgments, and bespeaketh the burning anger of God against sinfull men. See also when you come home, the fourteenth Verse of the Chapter last mentioned in the Margent: I will not punish your daughters when they commit Whoredom. I will let them alone, they shall live and dye in their sins. But,
Thirdly, My third argument[173c]is drawn from that saying of Christ: He hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them.[173d]
There are three things that I will take notice of from these words.
1. The first is, That there can be no conversion to God where the eye is darkned, and the heart hardened. The eye must first be made to see, and the heart to break and relent under and for sin, or else there can be no conversion. He hath blinded their eyes, and hardned their hearts, lest they should see, and understand and (So) be converted. And this was clearly Mr. Badmans case, he lived a wicked life, and also died with his eyes shut, and heart hardened, as is manifest, in that a sinful life was joyned with a quiet death; and all for that he should not be converted, but partake of the fruit of his sinfull life in Hell fire.
2. The second thing that I take notice of from these words is, That this is a dispensation and manifestation of Gods anger against a man for his sin. When God is angry with men, I mean, when he is so angry with them, this among many is one of the Judgments that he giveth them up unto, to wit, to blindness of mind, and hardness of heart, which he also suffereth to accompany them till they enter in at the gates of death. And then, and there, and not short of then and there, their eyes come to be opened. Hence it is said of the rich man mentioned in Luke, He dyed, and in Hell he lifted up his eyes:[174a]Implying that he did not lift them up before: He neither saw what he had done, nor whither he was going, till he came to the place of execution, even into Hell. He died asleep in his soul; he dyed bespotted, stupified, and so consequently for quietness, like a Child or Lamb, even as Mr. Badman did: this was a sign of Gods anger; he had a mind to damn him for his sins, and therefore would not let him see nor have an heart to repent for them, lest he should convert, and his damnation, which God had appointed, should be frustrate: lest they should be converted, and I should heal them.
3. The third thing that I take notice of from hence, is, That a sinfull life and a quiet death annexed to it, is the ready, the open, the beaten, the common high-way to Hell: there is no surer sign of Damnation, than for a man to dye quietly after a sinfull life. I do not say that all wicked men, that are molested at their death with a sence of sin and fears of Hell, do therefore goe to Heaven, (for some are also made to see, and are left to despair (not converted by seeing) that they might go roaring out of this world to their place:) But I say, there is no surer sign of a mans Damnation, than to dye quietly after a sinful life; than to sin, and dye with his eyes shut; than to sin, and dye with an heart that cannot repent. He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart; (no, not so long as they are in this world) lest they should see with their eyes, and understand with their heart, and should be converted, and I should heal them.[174b]
God has a Judgment for wicked men; God will be even with wicked men: God knows how to reserve the ungodly to the day of Judgment to be punished:[174c]And this is one of his wayes by which he doth it. Thus it was with Mr. Badman.
4. Fourthly,[174d]It is said in the Book of Psalms, concerning the wicked, There is no bands in their death, but their strength is firm. By no bands, he means no troubles, no gracious chastisements, no such corrections for sin as fall to be the Lot of Gods people for theirs; yea, that many times falls to be theirs, at the time of their death. Therefore he adds concerning the wicked, They are not troubled (then) like other men, neither are they plagued like other men; but go as securely out of the world, as if they had never sinned against God, and put their own souls into danger of damnation. There is no band in their death. They seem to go unbound, and set at liberty, out of this world, though they have lived notoriously wicked all their dayes in it. The Prisoner that is to dye at the Gallows for his wickedness, must first have his Irons knock’t off his legs; so he seems to goe most at liberty, when indeed he is going to be executed for his transgressions. Wicked men also have no bands in their death, they seem to be more at liberty when they are even at the Wind-up of their sinfull life, than at any time besides.
Hence you shall have them boast of their Faith and Hope in Gods Mercy, when they lye upon their death-bed; yea, you shall have them speak as confidently of their salvation, as if they had served God all their dayes: when the truth is, the bottom of this their boasting is, because they have no bands in their death.
Their sin and base life comes not into their mind to correct them, and bring them to repentance; but presumptuous thoughts, and an hope and faith of the Spiders (the Devils) making, possesseth their soul, to their own eternal undoing.[175a]
Hence wicked mens hope, is said to dye, not before, but with them; they give up the Ghost together. And thus did Mr. Badman. His sins and his hope went with him to the Gate, but there his hope left him, because it dyed there; but his sins went in with him, to be a worm to gnaw him in his conscience for ever and ever.
The opinion therefore of the common people concerning this kind of dying, is[175b]frivolous and vain; for Mr. Badman died like a Lamb, or as they call it, like a Chrisom child, quietly and without fear. I speak not this with reference to the strugling of nature with death, but as to the strugling of the conscience with the Judgment of God. I know that Nature will struggle with death. I have seen a Dog and Sheep dye hardly: And thus may a wicked man doe, because there is an antipathy betwixt nature and death. But even while, even then, when Death and Nature are strugling for mastery, the soul, the conscience, may be as besotted, as benummed, as senceless and ignorant of its miserable state, as the block or bed on which the sick lyes: And thus they may dye like a Chrisom child in shew, but indeed like one who by the Judgment of God is bound over to eternal damnation; and that also by the same Judgment is kept from seeing what they are, and whither they are going, till they plunge down among the flames.
And as it is a very great Judgment of God on wicked men that so dye, (for it cuts them off from all possibility of repentance, and so of salvation)[176a]so it is as great a Judgment upon those that are their companions that survive them. For by the manner of their death, they dying so quietly, so like unto chrisom children, as they call it, they are hardened, and take courage to go on in their course.
For comparing their life with their death, their sinful cursed lives with their child-like, Lamb-like death, they think that all is well, that no damnation is happened to them; Though they lived like Devils incarnate, yet they dyed like harmless ones. There was no whirl-wind, no tempest, no band, nor plague in their death: They dyed as quietly as the most godly of them all, and had as great faith and hope of salvation, and would talk as boldly of salvation as if they had assurance of it. But as was their hope in life, so was their death: Their hope was without tryal, because it was none of Gods working, and their death was without molestation, because so was the Judgment of God concerning them.
But I say, at this their survivors take heart to tread their steps, and to continue to live in the breach of the Law of God; yea they carry it statelily in their villanies; for so it follows in the Psalm. There is no bands in their death, but their strength is firm, &c. Therefore pride compasseth them (the survivors) about as a chain, violence covereth them as a garment.[176b]Therefore they take courage to do evil, therefore they pride themselves in their iniquity. Therefore, Wherefore? Why, because their fellows died, after they had lived long in a most profane and wicked life, as quietly and as like to Lambs, as if they had been innocent.
Yea, they are bold, by seeing this, to conclude, that God, either does not, or will not take notice of their sins. They speak wickedly, they speak loftily. They speak wickedly of sin, for that they make it better than by the Word it is pronounced to be. They speak wickedly concerning oppression, that they commend, and count it a prudent act. They also speak loftily: They set their mouth against the Heavens, &c. And they say, How doth God know, and is there knowledge in the most High? And all this, so far as I can see, ariseth in their hearts from the beholding of the quiet and lamb-like death of their companions.[177a]
Behold these are the ungodly that prosper in the world,[177b](that is, by wicked ways) they increase in riches.
This therefore is a great Judgment of God, both upon that man that dyeth in his sins, and also upon his companion that beholdeth him so to dye. He sinneth, he dyeth in his sins, and yet dyeth quietly. What shall his companion say to this? What Judgment shall he make how God will deal with him, by beholding the lamb-like death of his companion? Be sure, he cannot, as from such a sight say, Wo be to me, for Judgment is before him: He cannot gather, that sin is a dreadful and a bitter thing, by the child-like death of Mr. Badman. But must rather, if he judgeth according to what he sees, or according to his corrupted reason, conclude with the wicked ones of old, That every one that doth evil, is good in the sight of the Lord, and he delighteth in them; or where is the God of Judgment?[177c]
Yea, this is enough to puzzle the wisest man. David himself, was put to a stand, by beholding the quiet death of ungodly men. Verily, sayes he, I have cleansed my heart in vain, and have washed my hands in innocency. Psal. 73. 13. They, to appearance fare better by far than I: Their eyes stand out with fatness, they have more than heart can wish; But all the day long have I been plagued, and chastned every morning. This, I say, made David wonder, yea, and Job and Jeremiah too: But he goeth into the Sanctuary, and then he understands their end, nor could he understand it before. I went into the Sanctuary of God: What place was that? why there where he might enquire of God, and by him be resolved of this matter: Then, says he, understood I their end. Then I saw, that thou hast set them in slippery places, and that thou castest them down to destruction. Castest them down, that is, suddenly, or as the next words say, As in a moment they are utterly consumed with terrors: which terrors did not cease them on their sick-bed, for they had no bands in their death. The terrors therefore ceased them there, where also they are holden in them for ever. This he found out, I say, but not without great painfulness, grief and pricking in his reins: so deep, so hard and so difficult did he find it, rightly to come to a determination in this matter.
And indeed, this is a deep Judgment of God towards ungodly sinners; it is enough to stagger a whole world, only the Godly that are in the world have a Sanctuary to go to, where the Oracle and Word of God is, by which his Judgements, and a reason of many of them are made known to, and understood by them.
Atten. Indeed this is a staggering dispensation. It is full of the wisdom and anger of God. And I believe, as you have said, that it is full of Judgment to the world. Who would have imagined, that had not known Mr. Badman, and yet had seen him die, but that he had been a man of an holy life and conversation, since he died so stilly, so quietly, so like a Lamb or Chrisom child? Would they not, I say, have concluded, that he was a righteous man? or that if they had known him and his life, yet to see him die so quietly, would they not have concluded that he had made his peace with God? Nay further, if some had known that he had died in his sins, and yet that he died so like a Lamb, would they not have concluded, that either God doth not know our sins, or that he likes them; or that he wants power, or will, or heart, or skill to punish them; since Mr. Badman himself went from a sinfull life so quietly, so peaceably, and so like a Lamb as he did?
Wise. Without controversie, this is an heavy judgment of God upon wicked men; (Job 21. 23) one goes to Hell in peace, another goes to Hell in trouble; one goes to Hell being sent thither by his own hands; another goes to Hell, being sent thither by the hand of his companion; one goes thither with his eyes shut, and another goes thither with his eyes open; one goes thither roaring, and another goes thither boasting of Heaven and Happiness all the way he goes: One goes thither like Mr. Badman himself, and others go thither as did his Brethren. But above all, Mr. Badmans death, as to the manner of dying, is the fullest of Snares and Traps to wicked men; therefore they that die as he, are the greatest stumble to the world: They goe, and goe, they go on peaceably from Youth to old Age, and thence to the Grave, and so to Hell, without noyse: They goe as an Ox to the slaughter, and as a fool to the correction of the Stocks; that is, both sencelesly and securely. O! but being come at the gates of Hell! O! but when they see those gates set open for them: O! but when they see that that is their home, and that they must go in thither, then their peace and quietness flies away for ever: Then they roar like Lions, yell like Dragons, howl like Dogs, and tremble at their Judgment, as do the Devils themselves. Oh! when they see they must shoot the Gulf and Throat of Hell! when they shall see that Hell hath shut her ghastly Jaws upon them! when they shall open their eyes, and find themselves within the belly and bowels of Hell! then they will mourn, and weep, and hack, and gnash their teeth for pain. But this must not be (or if it must, yet very rarely) till they are gone out of the sight and hearing of those mortals whom they do leave behind them alive in the world.
Atten. Well, my good Neighbour Wiseman, I perceive that the Sun grows low, and that you have come to a conclusion with Mr. Badmans Life and Death; and therefore I will take my leave of you. Only first, let me tell you, I am glad that I have met with you to day, and that our hap was to fall in with Mr. Badmans state. I also thank you for your freedom with me, in granting of me your reply to all my questions: I would only beg your Prayers; that God will give me much grace, that I may neither live nor die as did Mr. Badman.
Wise. My good Neighbour Attentive, I wish your welfare in Soul and Body; and if ought that I have said of Mr. Badmans Life and-Death, may be of Benefit unto you, I shall be heartily glad; only I desire you to thank God for it, and to pray heartily for me, that I with you may be kept by the Power of God through Faith unto Salvation.
Atten. Amen. Farewell.
Wise. I wish you heartily Farewell.
General note. When Mr. Badman was printed much of the text was annotated with notes in the margins. These are unlike our modern footnotes in that they may apply to a range of text rather than at a single point. However, in this Project Gutenberg eText it has not been possible to reproduce the margin notes as such and hence they have been turned into footnotes.—DP.
[1a]Not included in this Project Gutenberg eText as we have already released “The Holy War.”—DP.
[1b]In this Project Gutenberg eText italics have been dropped as they are excessive but otherwise the text, complete with capitalisation, punctuation, spelling etc., is as in the edition transcribed.—DP.
[20a]Original sin is the root of Actual transgressions.
[20b]Mark 7.
[21a]Job 11. 12. Ezek. 16. Exod. 13. 13. Chap. 34. 20.
[21b]Rom. 5.
[21c]Badman addicted to Lying from a child.
[21d]A Lie knowingly told demonstrates that the heart is desperately hard.
[22a]The Lyers portion. Rev. 21. 8. 27. Chap. 22. 15.
[22b]Prov. 22. 15. Chap. 23. 13, 14.
[22c]Joh. 8. 44.
[22d]The Devils Brat.
[22e]Acts 5. 3, 4.
[22f]The Father and Mother of a Lie.
[23a]Mark.
[23b]Some will tell a Lie for a Peny profit.
[23c]An Example for Lyers. Acts 5.
[24a]A Spirit of Lying accompanyed with other sins.
[24b]Badman given to pilfer.
[24c]Badman would rob his Father.
[24d]Exod. 20. 15.
[25a]Zech. 5. 3.
[25b]Jer. 2. 26. How Badman did use to carry it when his Father used to chide him for his sins.
[25c]Badman more firmly knit to his Companions than either to Father or Mother.
[25d]Badman would rejoyce to think that his Parents death were at hand.
[26a]1 Sam. 2. 25.
[26b]Badman counted his thieving no great matter.
[26d]The Story of old Tod.
[26e]Young Thieves takes notice.
[27]Old Tod began his way to the Gallows by robbing of Orchards and the like.
[28a]Badman could not abide the Lords Day.
[28b]Why Badman could not abide the Lords Day.
[29a]God proves the heart what it is, by instituting of the Lords day, and setting it apart to his service.
[29b]Gen. 2. 2. Exod. 31. 13, 14, 15, 16, 17. Mar. 16. 1. Acts 20. 7. 1 Cor. 16. 1, 2. Mar. 2. 27, 28. Revel. 1. 10.
[29c]Isa. 5. 8, 13.—Could not see where this fits in the text.—DP.
[29d]Chap. 56. 2.
[29e]Amos 8. 5.
[30a]Heb. 4. 9.
[30b]How Badman did use to spend the Lords Day.
[30c]Ephes. 5. 6.
[31a]Badman given to Swearing and Cursing.
[31b]Rom. 6. 13.
[31c]Swearing and Cursing a badge of Mr. Badmans honour.
[31d]Difference betwixt Swearing and Cursing.
[31e]What Swearing is.
[32a]Exod. 20. 7.
[32b]A man may sin in swearing to a truth. Jer. 5. 2.
[32c]He that swears to a Lie, concludes that God is as wicked as himself.
[32d]Zech. 5. 3. Jer. 7. 9. Hos. 4. 2, 3.
[33a]Six Causes of vain Swearing.
[33b]Jam. 3. 6, 7, 8, 9.
[34a]How Cursing is distinguished from Swearing.
[34b]Of Cursing, what it is.
[34c]2 Sam. 16. 6, 7, 8.
[34d]1 King. 2. 8.
[34e]How the profane ones of our times Curse.
[35a]Job 30. 31.
[35b]Badmans way of Cursing.
[35c]The Damme Blade.
[35d]Badman would curse his Father, &c.
[35e]Badman would curse his Fathers Cattel.
[36a]Job 15. Eccles. 7. 22.
[36b]Four causes of Cursing.
[36c]The dishonour it brings to God.
[36d]Jam. 3. 9.
[37a]Swearing and Cursing, are sins against the light of Nature.
[37b]Gen. 31.
[37c]Examples of Gods anger against them that Swear and Curse.
[40a]Psal. 109. 17,18.
[40b]A grievous thing to bring up Children wickedly.
[41a]Badman put to be an Apprentice.
[41b]Young Badmans Master, and his qualifications.
[42a]A bad Master, a bad thing.
[42b]How many ways a Master may be the ruin of an Apprentice.
[43a]Children are great observers of what older folks doe.
[43b]1 Sam. 2.
[43c]Badman had all advantages to be good, but continued Badman still.
[43d]All good things abominable to Badman.
[44a]Good counsel to Badman like Little-Ease. Prov. 9. 8. Chap. 15. 12.
[44b]How Badman used to behave himself at Sermons.
[45b]The desperate words of one H. S. who once was my Companion. He was own bother to Ned, of whom you read before.
[45c]Job 21. 14. Zech. 1. 11, 12, 13.
[45d]Zech. 7. 13.
[46a]Gen. 21. 9, 10. 2 King. 2. 23, 24.
[46b]Badmans Acquaintance.
[46c]A Sign of Gods Anger.
[46d]Rom. 1. 28.
[46e]Psal. 125. 5.
[46f]2 Thess. 2. 10, 11, 12.
[47a]Prov. 12. 20.
[47b]The Devils Decoys.
[47c]Prov. 1. 29.
[47e]This was done at Bedford.
[48a]Prov. 7. 12, 13.
[48b]Prov. 5. 11.
[48c]2 Pet. 2. 12, 13.
[48d]Badman becomes a frequenter of Taverns.
[48f]A Story for a Drunkard.
[49a]Four evils attend drunkenness.
[49b]Prov. 23. 20, 21.
[49c]Eccles. 7. 17.
[49d]Prov. 23. 29, 30.
[50a]1 Cor. 6. 10.
[50b]The fifth evil the worst.
[50c]Prov. 23. 34, 35.
[50d]An Objection answered.
[50e]Habak. 2, 9, 10, 11, 12. Ver. 5, 15.
[51a]Badmans Masters Purse paid for his drunkenness.
[51b]A Caution for Masters.
[52b]Badmans third companion addicted to Uncleanness.
[52c]Sins of great men dangerous.
[53a]Prov. 5. 8.
[53b]Chap. 7. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18.
[53c]Signs of a whore.
[54a]The sin of Uncleanness cried out against.
[54b]What evils attend this sin. Prov. 6. 26.
[54c]Gen. 38. 18.
[54d]Prov. 31. 1, 2.
[54f]A Story for unclean persons to take notice of.
[55a]More evils attend this sin.
[55c]Job 31. 1, 2, 3.
[56]Prov. 6. 33.
[57]Prov. 6. 26.
[58a]Chap. 23. 27. Prov. 2. 18, 19. Chap. 7. 25, 26, 27.
[58b]Prov. 22. 14.
[58c]Ephes. 5. 5.
[58d]Desperate words.
[59b]Gen. 39. 10.
[59c]Of chaste Joseph.
[60a]Many are made whores by promises of Marriage, &c.
[60b]Clarks Looking-glass for Sinners, Chap. 2. Pag. 12.
[60c]Badman and his Master abhor one another.
[60d]Prov. 29. 27.
[61a]Young Badman runs away from his Master.
[61b]He gets a new Master like himself.
[61c]A sign of Gods anger upon young Badman.
[62a]Demonstration of Gods anger towards him.
[62b]Gen. 18. 18, 19.
[62c]Psal. 7. 14.
[62d]Jam. 1. 15.
[63a]It concerns Parents to put their Children into good Families.
[63b]Masters should also beware what Servants they entertain.
[63c]Young Badman and his second Master cannot agree.
[63d]Acts 16. 16.
[63e]Reasons of their disagreeing.
[64a]Acts 16. 17, 18, 19, 20.
[64b]Ro. 14. 22.
[64c]Bad Masters condemn themselves when they for badness beat their Bad servants.
[64d]1 King. 16. 7.
[65a]Why young Badman did not run away from this Master though he did beat him.
[65b]Why Badman could bear his last Masters reproof better than he could the first.
[65c]By what means Badman came to be compleated in his wickedness.
[66a]Badman out of his time.
[66b]He goes home to his Father.
[66c]He refrains himself for Money.
[66d]Severity what it inclines to.
[67a]We are better at giving then taking good Counsel.
[67b]This is to be considered.
[68a]A good woman and her bad son.
[68b]Mr. Badman sets up for himself, and quickly runs to the lands end.
[69a]The reason of his runing out.
[69b]Eccle. 11, 9.
[69c]New companions.
[69d]Mr. Badmans temper.
[69e]Pro. 29. 3. Chap. 13. 20.
[69f]Pro. 28. 7.
[69g]Pro. 28. 19.
[70a]Pro. 23. 21.
[70b]His Behaviour under his decays.
[70c]How he covered his decayes.
[70d]Badman is for a rich Wife.
[70e]Badman has a godly Maid in his eye.
[71a]He seeks to get her, why, and how.
[71b]He calls his Companions together, and they advise him how to get her.
[71c]Badman goes to the Damosel as his Counsel advised him.
[72a]Badmans complement, his lying complement.
[72b]Neglect of Counsel about marriage dangerous.
[73a]Badman obtains his desire, is married, &c.
[73b]His carriage judged ungodly and wicked.
[73c]Mat. 23.
[73d]The great alteration that quickly happened to Badmans wife.
[73e]Mala. 3. 15.
[73f]Expectation of Judgment is for such things.
[73g]Job. 21. 30, 31, 32.
[74a]An example of Gods anger on such as have heretofore committed this sin of Mr. Badman. Gen 34.
[74c]After Badman is married, his Creditors come upon him, and his wives Portion pays for that which his whores were feasted with before he was married.
[75a]Now she reaps the fruits of her unadvisedness.
[75b]Now Badman has got him a wife by Religion, he hangs it by as a thing out of use, and entertains his old Companions.
[75c]He drives good company from his wife.
[75d]He goes to his Whores.
[76a]He rails at his wife.
[76b]He seeks to force his wife from her Religion.
[76c]He mocks at her Preachers.
[76d]He mocks his wife in her dejections.
[76e]He refuses to let her go out to good company.
[77a]She gets out sometimes by stealth.
[77b]Her repentance and complaint.
[77c]Psal. 120
[77d]The evil of being unequally yoaked together.
[78a]2 Cor. 6. 13.
[78b]Gen. 3. 15.
[78c]Deut. 2. 43. (This doesn’t exist but is as given in the text. DP)
[78d]Good counsel to those godly maids that are to marry.
[79a]A caution to young women.
[79b]Let Mr. Badmans wife be your Example.
[80a]Deut. 7. 4, 5. (Rather unnecessary footnote. DP)
[80b]1 Cor. 7. 39. 2 Cor. 6. 14, 15, 16.
[80c]Rules for those that are to marry.
[80d]If you love your Souls take heed.
[81a]Duet 7.
[81b]Psal. 106. 35, 36, 37, 38, 39, 40.
[81c]Badmans Children that he had by this good woman.
[81d]Nehem. 13. 24.
[82a]How the ungodly Father and godly Mother doe strive for the Children that God doth give them.
[82b]2 King. 17.
[83a]The advantages that Children have, whose Parents are both godly.
[84a]The disadvantages that the Children of ungodly Parents have.
[84b]Job 30. 8.
[84c]A contest betwixt Mr. Badman and his wife.
[85a]Ephes. 5. 28.
[85b]With what weapons Badman did deal with his wife.
[85c]Mr. Badmans heart discovered as to its enmity against the friends of his wife.
[86]Mark
[88a]New discourse of Mr. Badman.
[88b]Mr. Badman plays a new prank.
[89]Mr. Badmans perfection.
[90a]How Mr. Badman came to enjoy himself.
[90b]2 Chron. 28. 22. 1 King 21. 25. Gen. 13. 13.
[90c]Job 21. 17.
[90d]There are abundance like Mr. Badman.
[91a]Pro. 24. 9.
[91b]He that would be bad is bad.
[91c]Matt 5. 28.
[91d]Pro. 23. 7. Mat. 5. Rom. 7. 7.
[92a]A bad heart makes a bad man.
[92b]1 Sam. 24. 13. Mat. 7. 16, 17, 18.
[92c]Mar. 7. 20, 21, 22, 23.
[93a]Mr. Badman had an art to break, and to get money that way.
[93b]How he managed things in order to his breaking.
[93c]He breaks.
[94a]Mr. Badmans suger words to his Creditors.
[94b]Badmans friend.
[94c]What Mr. Badman propounds to his Creditors.
[94d]They at last agree, and Mr. Badman gains by breaking.
[95]There is no plea for his dishonesty.
[96a]An answer to two questions.
[96b]1. Q[u]estion.
[96c]Levit. 19. 13.
[96d]The hainousness of this sin.
[96e]1 Thess. 4. 6.
[96f]fair warning.