105. CHAPTER XV
[DEATH LEAVES HIM FOR A SEASON, AND HE RETURNS TO HIS SIX LIKE: A SOW THAT HAS BEEN WASHED TO HER WALLOWING IN THE MIRE]
But verily, I am apt to think, that one reason of his no more regarding or remembering of his sick-bed fears, and of being no better for them, was some words that the doctor that supplied him with physic said to him when he was mending. For as soon as Mr. Badman began to mend, the doctor comes and sits him down by him in his house, and there fell into discourse with him about the nature of his disease; and among other things they talked of Badman's trouble, and how he would cry out, tremble, and express his fears of going to hell when his sickness lay pretty hard upon him. To which I present phys. the doctor replied, that those fears while they care and outcries did arise from the height of his distemper; for that disease was often attended with lightness of the head, by reason the sick party could not sleep, and for that the vapours disturbed the brain: but you see, Sir, quoth he, that so soon as you got sleep and betook yourself to rest, you quickly mended, and your head settled, and so those frenzies left you. And it was so indeed, thought Mr. Badman; was my troubles only the effects of my distemper, and because ill vapours got up into my brain? Then surely, since my physician was my saviour, my lust again shall be my god. So he never minded religion more, but betook him again to the world, his lusts and wicked companions: and there was an end of Mr. Badman's conversion.
ATTEN. I thought, as you told me of him, that this would be the result of the whole; for I discerned, by your relating of things, that the true symptoms of conversion were wanting in him, and that those that appeared to be anything like them, were only such as reprobates may have.
WISE. You say right, for there wanted in him, when he was most sensible, a sense of the pollution of his nature; he only had guilt for his sinful actions, the which Cain, and Pharaoh, and Saul, and Judas, those reprobates, have had before him. Ga. iv. 13, 14. Ex. ix. 27. 1 Na. iv. 24. Mat. xviii. 3-5.
Besides, the great things that he desired, were to be delivered from going to hell, and who would, willingly? and that his life might be lengthened in this world. We find not, by all that he said or did, that Jesus Christ the Saviour was desired by him, from a sense of his need of his righteousness to clothe him, and of his Spirit to sanctify him. His own strength was whole in him, he saw nothing of the treachery of his own heart: for bad he, he would never have been so free to make promises to God of amendment. He would rather have been afraid, that if he had mended, he should have turned with the dog to his vomit, and have begged prayers of the saints, and assistance from heaven upon that account, that he might have been kept from doing so. It is true he did beg prayers of good people, and so did Pharaoh of Moses and Aaron, and Simon Magus of Simon Peter. Ex. ix. 28. Ac. viii. 24. His mind also seemed to be turned to his wife and child; but, alas! it was rather from conviction that God had given him concerning their happy estate over his, than for that he had any true love to the work of God that was in them. True, some shows of kindness he seemed to have for them, and so had rich Dives when in hell, to his five brethren that were yet in the world; yea, he had such love as to wish them in heaven, that they might not come thither to be tormented. Lc. xvi. 27, 28.
ATTEN. Sick-bed repentance is seldom good for anything.
WISE. You say true, it is very rarely good for anything indeed. Death is unwelcome of sick-bed repentance, and to nature, and usually when sickness and death visit the sinner; the first taking of him by the shoulder, and the second standing at the bed-chamber door to receive him; then the sinner begins to look about him, and to bethink with himself, these will have me away before God: and I know that my life has not been as it should, how shall I do to appear before God! Or if it be more the sense of the punishment, and the place of the punishment of sinners, that also is starting to a defiled conscience, now roused by death's lumbering at the door. And hence usually is sick-bed repentance, and the matter of it; to wit, to be saved from hell, and from death, and that God will restore again to health till they mend, concluding that it is in their power to mend, as is evident by their large and lavishing promises to do it. I have known many that, when they have been sick, have had large measures of this kind of repentance, and while it has lasted, the noise and sound thereof has made the town to ring again. But, alas! how long has it lasted? ofttimes scarce so long as until the party now sick has been well. It has passed away like a mist or a vapour, it has been a thing of no continuance. But this kind of repentance is by God compared to the howling of a dog. 'And they have not cried unto me with their heart, when they howled upon their beds.' Hx. vii. 14.
ATTEN. Yet one may see by this the desperateness of man's heart; for what is it but desperate wickedness to make promise to God of amendment, if he will but spare them; and yet, so soon as they are recovered, or quickly after, fall to sin as they did before, and never to regard their promise more.
WISE. It is a sign of desperateness indeed; yea, of desperate madness. De. 1. 24. 25. For, surely, they must needs think that God took notice of their promise, that he heard the words that they spake, and that he hath laid them up against the time to come; and will then bring out, and testify to their faces, that they flattered him with their mouth, and lied unto him with their tongue, when they lay sick, to their thinking, upon their death-bed, and promised him that if he would recover them they would repent and amend their ways. Ps. Ixxxvii. 24-27. But thus, as I have told you, Mr. Badman did. He made great promises that he would be a new man, that he would leave his sins and become a convert, that he would love, &c., his godly wife, &c. Yea, many fine words had Mr. Badman in his sickness, but no good actions when he was well.
CHAPTER XVI.
[HIS PIOUS WIFE DIES BROKEN-HEARTED.—HER DEATH-BED CHARGE TO HER FAMILY.]
ATTEN. And how did his good wife take it, when she saw that he had no amendment, but that he returned with the dog to his vomit, to his old courses again?
WISE. Why, it broke her heart, it was a worse disappointment to her than the cheat she's heart a that he gave her in marriage. At least she laid it more to heart, and could not so well grapple with it. You must think that she had put up many a prayer to God for him before, even all the time that he had carried it so badly to her, and now, when he was so affrighted in his sickness, and so desired that he might live and mend; poor woman, she thought that the time was come for God to answer her prayers; nay, she did not let with gladness, to whisper it out amongst her friends, that it was so: but when she saw herself disappointed by her husband turning rebel again, she could not stand up under it, but falls into a languishing distemper, and in a few weeks gave up the ghost.
ATTEN. Pray how did she die?
WISE. Die! she died bravely; full of comfort of the faith of her interest in Christ, and by him, of the world to come. She had many brave expressions in her sickness, and gave to those that came to visit her many signs of her salvation; the thoughts of the grave, but especially of her rising again, were sweet thoughts to her. She would long for death, because she knew it would be her friend. She behaved herself like to some that were making of them ready to go meet their bridegroom. Her Christian speech. Now, said she, I am going to rest from my sorrows, my sighs, my tears, my mournings, and complaints: I have heretofore longed to be among the saints, but might by no means be suffered to go, but now I am going, and no man can stop me, to the great meeting, 'to the general assembly, and church of the firstborn which are written in heaven.' He. xii. 23-24. There I shall have my heart's desire; there I shall worship without temptation or other impediment; Her talk to her there I shall see the face of my Jesus, Ic. case, whom I have loved, whom I have served, and who now I know will save my soul. I have prayed often for my husband, that he might be converted, but there has been no answer of God in that matter. Are my prayers lost? are they forgotten? are they thrown over the bar? No: they are hanged upon the horns of the golden altar, and I must have the benefit of them myself, that moment that I shall enter into the gates, in at which the righteous nation that keepeth truth shall enter: I say, I shall have the benefit of them. I can say as holy David; I say, I can say of my husband, as he could of his enemies: 'As for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosom.' Ps. xxx. 13. My prayers are not lost, my tears are yet in God's bottle; I would have had a crown, and glory for my husband, and for those of my children that follow his steps; but so far as I can see yet, I must rest in the hope of having all myself.
ATTEN. Did she talk thus openly?
WISE. No: this she spake but to one or two of her most intimate acquaintance, who were permitted to come and see her, when she lay languishing upon her death-bed.
ATTEN. Well, but pray go on in your relation, this is good: I am glad to hear it, this is as a cordial to my heart while we sit thus talking under this tree.
WISE. When she drew near her end, she called for her husband, and when he was Her talk to her come to her she told him that now I would be and she must part, and, said she, God knows, and thou shalt know, that I have been a loving, faithful wife unto thee; my prayers have been many for thee; and as for all the abuses that I have received at thy hand, those I freely and heartily forgive, and still shall pray for thy conversion, even as long as I breathe in this world. But husband, I am going thither, where no bad man shall come, and if thou dost not convert, thou wilt never see me more with comfort; let not my plain words offend thee; I am thy dying wife, and of my faithfulness to thee, would leave this exhortation with thee; break off thy sins, fly to God for mercy while mercy's gate stands open; remember that the day is coming, when thou, though now lusty and well, must lie at the gates of death as I do; and what
1 To let, prevent, or hinder. See Isa. xliii. 13.—(Ed.)
wilt thou then do, if thou shalt be found with a naked soul, to meet with the cherubims with their flaming swords? Yes, what wilt thou then do, if death and hell shall come to visit thee, and thou in thy sins, and under the curse of the law?
ATTEN. This was honest and plain; but what said Mr. Badman to her?
WISE. He did what he could to divert her talk. He diverts her discourse by throwing in other things; he also showed some kind of pity to her now, and would ask her what she would have? and with various kind of words put her out of her talk; for when she saw that she was not regarded, she fetched a deep sigh, and lay still. So he went down, and then she called for her children, and began to talk to them. And first she spoke to those danger of dying before they had grace in their hearts. She told them also that death might be nearer them than they were aware of; and bid them look when they went through the churchyard again, if there were not little graves there. And, ah children, said she, will it not be dreadful to you if we only shall meet at the day of judgment, and then part again, and never see each other more? And with that she wept, the children also wept; so she held on her discourse. Children, said she, I am going from you; I am going to Jesus Christ, and with him there is neither sorrow, nor sighing, nor pain, nor tears, nor death. Re. 10. 16; 20. 3. 4. Thither would I have you go also, but I can neither carry you nor fetch you thither; but if you shall turn from your sins to God, and shall beg mercy at his hands by Jesus Christ, you shall follow me, and shall, when you die, come to the place where I am going, that blessed place of rest; and then we shall be for ever together, beholding the face of our Redeemer, to our mutual and eternal joy. So she bid them remember the words of a dying mother when she was cold in her grave, and themselves were hot in their sins, if perhaps her words might put check to their vice, and that they might remember and turn to God.
Then they all went down but her darling, to wit, the child that she had most love for, because it followed her ways. So she addressed herself to Her speech to that. Come to me, said she, my sweet child, thou art the child of my joy: I have lived to see thee a servant of God; thou shalt have eternal life. I, my sweet heart, shall go before, and thou shalt follow after, if thou shalt 'hold the beginning of thy confidence stedfast unto the end.' Re. 10. 16. When I am gone, do thou still remember my words. Love thy Bible, follow my ministers, deny ungodliness still, and if troublesome times shall come, set a higher price upon Christ, his word, and ways, and the testimony of a good conscience, than upon all the world besides. Carry it kindly and dutifully to thy father, but choose none of his ways. If thou mayest go to service, choose that rather than to stay at home; but then be sure to choose a service where thou mayest be helped forwards in the way to heaven; and that thou mayest have such a service, speak to my minister, he will help thee, if possible, to such a one.
I would have thee also, my dear child, to love thy brothers and sisters, but learn none of their naughty tricks. Have no fellowship with the unfruitful works of darkness, but rather reprove them. Re. 10. 16. Thou hast grace, they have none; do thou therefore beautify the way of salvation before their eyes, by a godly life and conformable conversation to the revealed will of God, that thy brothers and sisters may see and be the more pleased with the good ways of the Lord. If thou shalt live to marry, take heed of being served as I was; that is, of being beguiled with fair words and the flatteries of a lying tongue. But first be sure of godliness, yea, as sure as it is possible for one to be in this world. Trust not thine own eyes, nor thine own judgment, I mean as to that person's godliness that thou art invited to marry. Ask counsel of good men, and do nothing therein, if he lives, without my minister's advice. I have also myself desired him to look after thee. Thus she talked to her children, and gave them counsel; and after she had talked to this a little longer, she kissed it, and bid it go down.
Well, in short, her time drew on, and the day that she must die. So she died, with a soul full of grace, a heart full of comfort, and by her death ended a life full of trouble. Her husband made a funeral for her, perhaps because he was glad he was rid of her, but we will leave that to be manifest at judgment.
ATTEN. This woman died well. And now we are talking of the dying of Christians, I will tell you a story of one that died some time since in our town. The man was a godly old Puritan, for so the godly were called in time past. This man, after a long and godly life, fell sick, of the sickness whereof he died. And as he lay drawing on, the woman that looked to him thought she heard music, and that the sweetest that ever she heard
1 Terms of endearment: thus Shakespeare, in Henry IV, p. 2, represents the hostess calling her maid, Doll Tear-sheet, sweet-heart. It is now more restricted to lovers while courting.—(E.D.)
2 Uncertain was the liberty occasionally enjoyed by our pilgrim forefathers, who were always expecting 'troublesome times.' We ought to be more thankful for the mercies we enjoy; and to pray that the state may soon equally recognize and cherish every good subject, without reference to sect, or authorizing persecution.—(E.D.)
in her life, which also continued until he gave up the ghost. Now when his soul departed from him the music seemed to withdraw, and to go further and further off from the house, and so it went until the sound was quite gone out of hearing.
WISE. What do you think that might be?
ATTEN. For ought I know the melodious notes of angels, that were sent of God to fetch him to heaven.
WISE. I cannot say but that God goes out of his ordinary road with us poor mortals sometimes. I cannot say this of this woman, but yet she had better music in her heart than sounded in this woman's ears.
ATTEN. I believe so; but pray tell me, did any of her other children hearken to her words, so as to be bettered in their souls thereby?
ONE OF HER CHILDREN CONVERTED BY HER DYING WORD. WISE. One of them did, and became a very hopeful young man. But for the rest I can say nothing.
ATTEN. And what did Badman do after his wife was dead?
WISE. Why, even as he did before; he scarce mourned a fortnight for her, and his mourning then was, I doubt, more in fashion than in heart.
ATTEN. Would he not sometimes talk of his wife when she was dead?
WISE. Yes, when the fit took him, and could commend her too extremely, saying she was a good, godly, virtuous woman. But this is not a thing to be wondered at. It is common with wicked men to hate God's servants while alive, and to commend them when they are dead. So served the Pharisees the prophets. Those of the prophets that were dead they commended, and those of them that were alive they condemned.
CHAPTER XVII.
[HE IS TRICKED INTO A SECOND MARRIAGE BY A WOMAN AS BAD AS HIMSELF.]
ATTEN. But did not Mr. Badman marry again quickly?
WISE. No, not a good while after; and when he was asked the reason he would make this slightly Mr. Badman's answer, Who would keep a cow of their own that can have a quart of milk for a penny? Meaning, who would be at the charge to have a wife that can have a whore when he listeth? So villainous, so abominable did he continue after the death of his wife. Yet at last there was one was too hard for him. For getting of him to her upon a time, and making of him sufficiently drunk, she was so cunning as to get a promise of marriage of him, and so held him to it, and forced him to marry her. And she, as the saying is, was as good as he at all his vile and ranting tricks. She had her companions as well as he had his, and she would meet them too at the tavern and ale-house more commonly than he was aware of. To be plain, she was a very whore, and had as great resort came to her, where time and place was appointed, as any of them all. Ay, and he smelt it too, but could not tell how to help it. For if he began to talk, she could lay in his dish the whores that she knew he haunted, and she could fit him also with cursing and swearing, for she would give him oath for oath, and curse for curse.
WISE. What kind of oaths would she have?
WISE. Why, damn her, and sink her, and the like.
ATTEN. These are provoking things.
WISE. So they are; but God doth not altogether let such things go unpunished in this life. Something of this I have showed you already, and will here give you one or two instances more.
There lived, saith one, in the year 1551, in a city of Savoy, a man who was a monstrous curser and swearer, and though he was often admonished and blamed for it, yet would he by no means mend his manners. At length a great plague happening in the city, he withdrew himself [with his wife and a kinswoman] into a garden, where being again admonished to give over his wickedness, he hardened his heart more, swearing, blaspheming God, and giving himself to the devil. And immediately the devil snatched him up suddenly, his wife and kinswoman looking on, and carried him quite away. The magistrates, advertised hereof, went to the place and examined the women, who justified the truth of it.
Also at Oster, in the duchy of Magalapole, saith Mr. Clark, a wicked woman used in her cursing to give herself body and soul to the devil, and being reproved for it, still continued the same; till, being at a wedding-feast, the devil came in person, and carried her up into the air, with most horrible outcries and roarings; and in that sort carried her round about the town, that the inhabitants were ready to die for fear. And by and by he tore her in four pieces, leaving her four quarters in four several highways; and then brought her bowels to the marriage-feast, and threw them upon the table before the mayor of the town, saying, Behold these dishes of meat belong to thee, whom the like destruction waiteth for if thou dost not amend thy wicked life.
ATTEN. Though God forbears to deal thus with all men that thus read and tear his name, and that immediate judgments do not overtake them, yet he makes their lives by other judgments bitter to them, does he not?
WISE. Yes, yes, and for proof, I need go no farther than to this Badman and his wife; for their railing, and cursing, and swearing ended not in words. They would fight and fly at each other, and that like cats and dogs. But it must be looked upon as the hand and judgment of God upon him for his villainy; he had an honest woman before, but she would not serve his turn, and therefore God took her away, and gave him one as bad as himself. Thus that measure that he meted to his first wife, this last did mete to him again. And this is a punishment wherewith sometimes God will punish wicked men. So said Amos to Amaziah, 'Thy wife shall be a harlot in the city.' Am. 16: 17. With this last wife Mr. Badman lived a pretty while; but, as I told you before, in a most sad and hellish manner. And now he would bewail his first wife's death; not of love that he had to her godliness, for that he could never abide, but for that she used always to keep home, whereas this would go abroad; his first wife was also honest, and true to that relation, but this last was a whore of her body. The first woman loved to keep things together, but this last would whirl them about as well as he. The first would be silent when he chid, and would take it patiently when he abused her; but this would give him word for word, blow for blow, curse for curse; so that now Mr. Badman had met with his match. God had a mind to make him see the baseness of his own life in the wickedness of his wife's. But all would not do with Mr. Badman, he would be Mr. Badman still. This judgment did not work any reformation upon him, no, not to God nor man.
ATTEN. I warrant you that Mr. Badman thought when his wife was dead, that next time he would match far better.
WISE. What he thought I cannot tell, but he could not hope for it in this match. For here he knew himself to be cateched, he knew that he was by this woman entangled, and would therefore have gone back again, but could not. He knew her, I say, to be a whore before, and therefore could not promise himself a happy life with her. For he or she that will not be true to their own soul, will neither be true to husband nor wife. And he knew that she was not true to her own soul, and therefore could not expect she should be true to him. But Solomon says, 'A whore is a deep ditch,' and Mr. Badman found it true. For when she had caught him in her pit, she would never leave him till she had got him to promise her marriage; and when she had taken him so far, she forced him to marry indeed. And after that, they lived that life that I have told you.
ATTEN. But did not the neighbours take notice of this alteration that Mr. Badman had made?
WISE. Yes; and many of his neighbours, yea, many of those that were carnal said, It is a righteous judgment of God upon him for his abusive carriage and language to his other wife: for they were all convinced that she was a virtuous woman, and that he, vile wretch, had killed her, I will not say with, but with the want of kindness.
CHAPTER XVIII.
[HE PARTS FROM HIS WIFE—DISEASES ATTACK HIS UNDER CAPTAIN CONSUMPTION, HE ROTS AWAY, AND DIES IN SINFUL SECURITY.]
ATTEN. And how long, I pray, did they live thus together.
WISE. Some fourteen or sixteen years, even until, though she also brought something with her, they had sinned all away, and parted as poor as howlets.
And, in reason, how could it be otherwise? he would have his way, and she would have hers; be among his companions, and she among hers; be with his whores, and she with her rogues; and so they brought their noble to ninepence.
ATTEN. Pray of what disease did Mr. Badman die, for now I perceive we are come up to his death?
WISE. I cannot so properly say that he died of one disease, for there were many that had consented, and laid their heads together to bring him to his end. He was dropsical, he was consumptive, he was surfeited, was gouty, and, as some say, he had a tang of the pox in his bowels. Yet the captain of all these men of death that came against him to take him away, was the consumption, for it was that that brought him down to the grave.²
ATTEN. Although I will not say but the best men may die of a consumption, a dropsy, or a surfeit; yea, that these may meet upon a man to end him; yet I will say again, that many times these diseases come through man's inordinate use of things. Much drinking brings dropsies, consumptions, surfeits, and many other diseases; and I doubt that Mr. Badman's death did come by his abuse of himself in the use of lawful and unlawful things. I ground this my sentence upon that report of his life that you at large have given me.
WISE. I think verily that you need not call
¹ The noble was a gold coin of Henry VIII.; value six shillings and eighteenth.—(Eur.)
² Bunyan's allegorical spirit appears in nearly all his writings. Diseases lay their heads together to bring Badman to the grave, making consumption their captain or leader of these men of death.—(Eur.)
back your sentence; for it is thought by many that by his cups and his queans¹ he brought himself to this his destruction: he was not an old man when he died, nor was he naturally very feeble, but strong and of a healthy complexion. Yet, as I said, he moultered away, and went, when he set agony, rotten to his grave. And that which made him stink when he was dead, I mean, that made him stink in his name and fame, was, that he died with a spice of the foul disease upon him. A man whose life was full of sin, and whose death was without repentance.
ATTEN. These were blemishes sufficient to make him stink indeed.
WISE. They were so, and they did do it. No man could speak well of him when he was gone. His name rotted above ground, as his carcass rotted under. And this is according to the saying of the wise man, 'The memory of the just is blessed, but the name of the wicked shall rot.' Ps. 2. 7.
This text, in both the parts of it, was fulfilled upon him and the woman that he married first. For her name still did flourish, though she had been dead almost seventeen years; but his began to stink and rot before he had been buried seventeen days.
ATTEN. That man that dieth with a life full of sin, and with a heart void of repentance, although he should die of the most golden disease, if there were any that might be so called, I will warrant him his name shall stink, and that in heaven and earth.
WISE. You say true; and therefore doth the name of Cain, Pharaoh, Saul, Judas, and the Pharisees, though dead thousands of years ago, stink as fresh in the nostrils of the world as if they were but newly dead.
ATTEN. I do fully acquiesce with you in this. But, Sir, since you have charged him with dying impenitent, pray let me see how you will prove it; not that I altogether doubt it, because you have affirmed it, but yet I love to have proof for what men say in such weighty matters.
WISE. When I said he died without repentance, I meant so far as those that knew him could judge, when they compared his life, the Word, and his death together.
ATTEN. Well said, they went the right way to find out whether he had, that is, did manifest that he had repentance or no. Now then show me how they did prove he had none.
WISE. So I will. And first, this was urged to prove it. He had not in all the time of his sickness a sight and sense of his sins, but was as secure, and as much at quiet, as if he had never sinned in all his life.
ATTEN. I must needs confess that this is a sign he had none. For how can a man repent of that of which he hath neither sight nor sense? But it is strange that he had neither sight nor sense of sin now, when he had such a sight and sense of his evil before; I mean when he was sick before.
WISE. He was, as I said, as secure now as if he had been as sinless as an angel; though all men knew what a sinner he was, for he carried his sins in his forehead. His debauched life was read and known of all men; but his repentance was read and known of no man; for, as I said, he had none. And for ought I know, the reason why he had no sense of his sins now was, because he profited not by that sense that he had of them before. He liked not to retain that knowledge of God then, that caused his sins to come to remembrance. Therefore God gave him up now to a reprobate mind, to hardness and stupidity of spirit; and so was that Scripture fulfilled upon him, 'He hath blinded their eyes.' Is. 10. 10. And that, 'Let their eyes be darkened that they may not see.' Re. 11. 10. O, for a man to live in sin, and to go out of the world without repentance for it, is the saddest judgment that can overtake a man.
ATTEN. But, Sir, although both you and I have consented that without a sight and sense of sin there can be no repentance, yet that is but our bare say so; let us therefore now see if by the Scripture we can make it good.
WISE. That is easily done. The three thousand that were converted, &c. 11. repented not till they had sight and sense of their sins. Paul repented not till he had sight and sense of his sins. &c. 12. The jailer repented not till he had sight and sense of his sins; nor could they, &c. 13. For of what should a man repent? The answer is, Of sin. What is it to repent of sin? The answer is, To be sorry for it, to turn from it. But how can a man be sorry for it, that has neither sight nor sense of it? Ps. 22. 13. David did not only commit sins, but abode impenitent for them, until Nathan the prophet was sent from God to give him a sight and sense of them; and then, but not till then, he indeed repented of them. 2. 14. Job, in order to his repentance, cries unto God, 'Show me wherefore thou contendedst with me?' Job 2. 2. And again, 'That which I see not teach thou me, I have borne chastisement, I will not offend any more.' Job 22. 22. That is, not in what I know, for I will repent of it; nor yet in what I know not, when thou shalt show me it. Also Ephraim's repentance was after he was turned to the sight and sense of his sins, and after he was instructed about the evil of them. Jo. 23. 10-28.
¹ See note on p. 629.
ATTEN. These are good testimonies of this truth, and do, if matter of fact, with which Mr. Badman is charged, be true, prove indeed that he did not repent, but as he lived so he died in his sin. 20th. 11. For without repentance a man is sure to die in his sin; for they will lie down in the dust with him, rise at the judgment with him, hang about his neck like cords and chains when he standeth at the bar of God's tribunal. Pr. v. 22. And go with him, too, when he goes away from the judgment-seat, with a 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.' Mat. 2d. 41. And there shall fret and gnaw his conscience, because they will be to him a never-dying worm. Mat. 1a. 41. Is last 74.
WISE. You say well, and I will add a word or two more to what I have said. Repentance, as it is not produced without repentance, as it is not produced without repentance, a sight and sense of sin, so every sight and sense of sin cannot produce it; I mean every sight and sense of sin cannot produce that repentance, that is repentance unto salvation; repentance never to be repented of. For it is yet fresh before us, that Mr. Badman had a sight and sense of sin, in that fit of sickness that he had before, but it died without procuring any such godly fruit; as was manifest by his so soon returning with the dog to his vomit. Many people think also that repentance stands in confession of sin only, but they are very much mistaken; for repentance, as was said before, is a being sorry for, and returning from transgression to God by Jesus Christ. Now, if this be true, that every sight and sense of sin will not produce repentance, then repentance cannot be produced there where there is no sight and sense of sin. That every sight and sense of sin will not produce repentance, to wit, the godly repentance that we are speaking of, is manifest in Cain, Pharaoh, Saul, and Judas, who all of them had sense, great sense of sin, but none of them repentance unto life.
Now I conclude that Mr. Badman did die impatient, and so a death most miserable.
ATTEN. But pray now, before we conclude our discourse of Mr. Badman, give me another proof of his dying in his sins.
WISE. Another proof is this, he did not desire a sight and sense of sins, that he might have repentance for them. Did I say he did not desire it, I will add, he greatly desired to remain in his security, and that I shall prove by that which follows. First, he could not endure that any man now should talk to him of his sinful life, and yet that was the way to beget a sight and sense of sin, and so of repentance from it, in his soul. But I say he could not endure such discourse. Those men that did offer to talk unto him of his ill-spent life, they were as little welcome to him, in the time of his last sickness, as was Elijah when he went to meet with Ahab as he went down to take possession of Naboth's vineyard. 'Hast thou found me,' said Ahab, 'O mine enemy?' 1 K. 2d. 11-21. So would Mr. Badman say in his heart to and of those that thus did come to him, though indeed they came even of love to convince him of his evil life, that he might have repented thereof and have obtained mercy.
ATTEN. Did good men then go to see him in his last sickness?
WISE. Yes. Those that were his first wife's acquaintance, they went to see him, and to talk with him, and to him, if perhaps he might now, at last, bethink himself and cry to God for mercy.
ATTEN. They did well to try now at last if they could save his soul from hell. But pray how can you tell that he did not care for the company of such?
WISE. Because of the differing carriage that he had for them from what he had when his old carnal companions came to see him. When his old companions came to see him he would stir up himself as much as he could, both by words and looks, to signify they were welcome to him; he would also talk with them freely and look pleasantly upon them, though the talk of such could be none other but such as David said carnal men would offer to him when they came to visit him in his sickness. 'If he come to see me,' says he, 'he speaketh vanity, his heart gathereth iniquity to itself.' 1a. 2a. 4. But these kind of talks, I say, Mr. Badman better brooked than he did the company of better men.
But I will more particularly give you a character of his carriage to good men, and good talk, when they came to see him. 1. When they were come he would seem to fall in his spirits at the sight of them. 2. He would not care to answer them to any of those questions that they would at times put to him, to feel what sense he had of sin, death, hell, and judgment. But would either say nothing or answer them by way of evasion, or else by telling of them he was so weak and spent that he could not speak much. 3. He would never show forwardness to speak to or talk with them, but was glad when they held their tongues. He would ask them no question about his state and another world, or how he should escape that damnation that he had deserved. 4. He had got a haunt¹ at last to bid his wife and keeper, when these good people attempted to come to see him, to tell them that he was asleep, or inciting to sleep, or so weak for want thereof that
¹ 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly used as a verb, to haunt, or frequently visit.—(Ed.)
he could not abide any noise. And so they would serve them time after time, till at last they were discouraged from coming to see him any more. 5. He was so hardened now in this time of his sickness, that he would talk, when his companions came unto him, to the disparagement of those good men, and of their good doctrine too, that of love did come to see him, and that did labour to convert him. 6. When these good men went away from him he would never say, Pray, when will you be pleased to come again, for I have a desire to more of your company and to hear more of your good instruction? No, not a word of that, but when they were going would scarce bid them drink, or say, Thank you for your good company and good instruction. 7. His talk in his sickness with his companions would be of the world, as trades, houses, lands, great men, great titles, great places, outward prosperity or outward adversity, or some such carnal thing. By all which I conclude that he did not desire a sense and sight of his sin, that he might repent and be saved.
ATTEN. It must needs be so as you say, if these things be true that you have asserted of him. And I do the rather believe them, because I think you dare not tell a lie of the dead.
WISE. I was one of them that went to him and that beheld his carriage and manner of way, and this is a true relation of it that I have given you.
ATTEN. I am satisfied. But pray, if you can, show me now, by the Word, what sentence of God doth pass upon such men.
WISE. Why, the man that is thus averse to repentance, that desires not to hear of his sins that he might repent and be saved, is said to be a man that saith unto God, 'Dopart from me, for I desire not the knowledge of thy ways.' Job 11. He is a man that says in his heart and with his actions, 'I have loved strangers (sins) and after them will I go.' Job 12. He is a man that shuts his eyes, stops his ears, and that turneth his spirit against God. Zev 11. 12. As 11. 12. 23. Yea, he is the man that is at enmity with God, and that abhors him with his soul.
ATTEN. What other sign can you give me that Mr. Badman died without repentance?
WISE. Why, he did never heartily cry to God for mercy all the time of his affliction, True, when sinking fits, stitches, or pains took hold upon him, then he would say, as other carnal men used to do, Lord, help me; Lord, strengthen me; Lord, deliver me, and the like. But to cry to God for mercy, that he did not, but lay, as I hinted before, as if he never had sinned.
ATTEN. That is another bad sign indeed, for crying to God for mercy is one of the first signs of repentance. When Paul lay repenting of his sin upon his bed, the Holy Ghost said of him, 'Behold he prayeth.' As 11. 11. But he that hath not the first signs of repentance, it is a sign he hath none of the other, and so indeed none at all. I do not say but there may be crying where there may be no sign of repentance. 'They cried,' says David, 'unto the Lord, but he answered them not;' but that he would have done if their cry had been the fruit of repentance. Ps 1. 1. 1. 1. But, I say, if men may cry and yet have no repentance, be sure they have none that cry not at all. It is said in Job, 'they cry not when he bindeth them.' Job 1. 1. 1. 1. that is, because they have no repentance; no repentance, no cries; false repentance, false cries; true repentance, true cries.
WISE. I know that it is as possible for a man to forbear crying that hath repentance, as it is for a man to forbear groaning that feeleth deadly pain. He that looketh into the book of Psalms, where repentance is most lively set forth even in its true and proper effects, shall their find that crying, strong crying, hearty crying, great crying, and incessant crying, hath been the fruits of repentance; but none of this had this Mr. Badman, therefore he died in his sins.
That crying is an inseparable effect of repentance, is seen in these scriptures—'Have mercy upon me, O God; according unto the multitude of thy tender mercies, blot out my transgressions.' Ps 1. 1. 'O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones are vexed. My soul is also sore vexed, but thou, O Lord, how long? Return, O Lord, deliver my soul: O save me for thy mercies' sake.' Ps 1. 1. 1. 'O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure' for thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger, neither is there any rest in my bones, because of my sin. For mine iniquities are gone over mine head; as a heavy burden they are too heavy for me. My wounds stink and are corrupt, because of my foolishness. I am troubled, I am bowed down greatly, I go mourning all the day long. My loins are filled with a loathsome disease, and there is no soundness in my flesh. I am feeble and sore broken; I have roared by reason of the disquietness of my heart.' Ps 1. 1. 1. 1. 1. 1.
I might give you a great number more of the holy sayings of good men whereby they express how they were, what they felt, and whether they cried or no when repentance was wrought in them. Alas, alas, it is as possible for a man, when the
1 An old tippling custom, more honoured in the breach than in the observance.—(Ed.)
pangs of quilt are upon him, to forbear praying, as it is for a woman, when pangs of travail are upon her, to forbear crying. If all the world should tell me that such a man hath repentance, yet if he is not a praying man I should not be persuaded to believe it.
ATTEN. I know no reason why you should, for there is nothing can demonstrate that such a man hath it. But pray, Sir, what other sign have you by which you can prove that Mr. Badman died in his sins, and so in a state of damnation?
WISE. I have this to prove it. Those who were his old and sinful companions in the time of his health, were those whose company and carnal talk he most delighted in in the time of his sickness. I did occasionally hint this before, but now I make it an argument of his want of grace, for where there is indeed a work of grace in the heart, that work doth not only change the heart, thoughts, and desires, but the conversation also; yea, conversation and company too. When Paul had a work of grace in his soul he essayed to join himself to the disciples. He was for his old companions in their abominations no longer. He was now a disciple, and was for the company of disciples. 'And he was with them coming in and going out at Jerusalem.' Ac. 12. 27. 28.
ATTEN. I thought something when I heard you make mention of it before. Thought I, this is a shrewd sign that he had not grace in his heart. Birds of a feather, thought I, will flock together. If this man was one of God's children he would herd with God's children, his delight would be with and in the company of God's children. As David said, 'I am a companion of all them that fear thee, and of them that keep thy precepts.' Ps. 102. 53.
WISE. You say well, for what fellowship hath he that believeth with an infidel? And although it be true that all that join to the godly are not godly, yet they that shall inwardly choose the company of the ungodly and open profane, rather than the company of the godly, as Mr. Badman did, surely are not godly men, but profane. He was, as I told you, out of his element when good men did come to visit him; but then he was where he would be, when he had his vain companions about him. Alas! grace, as I said, altereth all, heart, life, company, and all; for by it the heart and man is made new. And a new heart and a new man must have objects of delight that are new, and like himself: 'Old things are passed away; why? For 'all things are become new.' Co. 2. 27. Now, if all things are become new, to wit, heart, mind, thoughts, desires, and delights, it followeth by consequence that the company must be answerable; hence it is said, that they 'that believed were together;' that 'they went to their own company;' that they were
'added to the church;' that they 'were of one heart and of one soul;' and the like. Ac. 11. 44-47; 16. 28. 27. Now if it be objected that Mr. Badman was sick, and so could not go to the godly, yet he had a tongue in his head, and could, had he had a heart, have spoken to some to call or send for the godly to come to him. Yea, he would have done so; yea, the company of all others, especially his fellow-sinners, would, even in every appearance of them before him, have been a burden and a grief unto him. His heart and affection standing bent to good, good companions would have suited him best. But his companions were his old associates, his delight was in them, therefore his heart and soul were yet ungodly.
ATTEN. Pray, how was he when he drew near his end; for, I perceive, that what you say of him now hath reference to him and to his actions at the beginning of his sickness? Then he could endure company and much talk; besides, perhaps then he thought he should recover and not die, as afterwards he had cause to think, when he was quite wasted with pacing sickness, when he was at the grave's mouth. But how was he, I say, when he was, as we say, at the grave's mouth, within a step of death, when he saw and knew, and could not but know, that shortly he must die, and appear before the judgment of God?
WISE. Why, there was not any other alteration in him than what was made by his disease upon his body. Sickness, you know, will alter the body, also pains and stitches will make men groan; but for his mind he had no alteration there. His mind was the same, his heart was the same. He was the self-same Mr. Badman still. Not only in name but conditions, and that to the very day of his death; yea, so far as could be gathered to the very moment in which he died.
ATTEN. Pray, how was he in his death? Was death strong upon him? or did he die with ease, quietly?
WISE. As quietly as a lamb. There seemed not to be in it, to standers by, so much as a strong struggle of nature. And as for his mind, it seemed to be wholly at quiet. But, pray, why do you ask me this question?
ATTEN. Not for mine own sake, but for others. For there is such an opinion as this among the ignorant, that if a man dies, as they call it, like a lamb, that is, quietly, and without that consternation of mind that others show in their death, they conclude, and that beyond all doubt, that such a one is gone to heaven, and is certainly escaped the wrath to come.
CHAPTER XIX.
[FUTURE HAPPINESS NOT TO BE HOPED FROM A QCILT HARDENED DEATH.]
WISE. There is no judgment to be made by a quiet death, of the eternal state of him that so dieth. Suppose that one man should die quietly, another should die suddenly, and a third should die under great consternation of spirit, no man can judge of their eternal condition by the manner of any of these kinds of deaths. He that dies quietly, suddenly, or under consternation of spirit, may go to heaven, or may go to hell; no man can tell whether a man goes, by any such manner of death. The judgment, therefore, that we make of the eternal condition of a man must be gathered from another consideration, to wit, Did the man die in his sins? did he die in unbelief? did he die before he was born again? then he has gone to the devil and hell, though he died never so quietly. Again, Was the man a good man? had he faith and holiness? was he a lover and a worshipper of God by Christ, according to his Word? Then he is gone to God and heaven, how suddenly, or in what consternation of mind soever he died. But Mr. Badman was naught, his life was evil, his ways were evil, evil to his end. He therefore went to hell and to the devil, how quietly soever he died.
Indeed there is, in some cases, a judgment to be made of a man's eternal condition by the manner of the death he dieth. As, suppose now a man should murder himself, or live a wicked life, and after that die in utter despair; these men, without doubt, do both of them go to hell. And here I will take an occasion to speak of two of Mr. Badman's brethren, for you know I told you before that he had brethren, and of the manner of their death. One of them killed himself, and the other, after a wicked life, died in utter despair. Now, I should not be afraid to conclude of both these, that they went by and through their death to hell.
ATTEN. Pray tell me concerning the first, how he made away with himself?
WISE. Why, he took a knife and cut his own throat, and immediately gave up the ghost and died. Now, what can we judge of such a man's condition, since the Scripture saith, 'No murderer hath eternal life,' &c., but that it must be concluded that such a one is gone to hell. He was a murderer, a self-murderer; and he is the worst murderer, one that slays his own body and soul.
Nor do we find mention made of any but cursed ones that do such kind of deeds. I say, no mention made in Holy Writ of any others, but such that murder themselves.
And this is a sore judgment of God upon men, when God shall, for the sins of such, give them up to be their own executioners, or rather to execute his judgment and anger upon themselves. And let me earnestly give this caution to sinners. Take heed, Sirs, break off your sins, lest God serves you as he served Mr. Badman's brother; that is, lest he gives you up to be your own murderers.
ATTEN. Now you talk of this; I did once know a man, a barber, that took his own razor and cut his own throat, and then put his head out of his chamber window, to show the neighbours what he had done, and after a little while died.
WISE. I can tell you a more dreadful thing than this; I mean as to the manner of doing the fact. There was, about twelve years since, a man that lived at Brafield, by Northampton, named John Cox, that murdered himself; the manner of his doing of it was thus. He was a poor man, and had for some time been sick, and the time of his sickness was about the beginning of hay-time, and taking too many thoughts how he should live afterwards, if he lost his present season of work, he fell into deep despair about the world, and cried out to his wife the morning before he killed himself, saying, We are undone. But quickly after, he desired his wife to depart the room, because, said he, I will see if I can get any rest; so she went out; but he, instead of sleeping, quickly took his razor, and therewith cut up a great hole in his side, out of which he pulled and cut off some of his guts, and threw them, with the blood, up and down the chamber. But this not speeding of him so soon as he desired, he took the same razor and therewith cut his own throat. His wife, then hearing of him sigh and fetch his wind short, came again into the room to him, and seeing what he had done, she ran out and called in some neighbours, who came to him where he lay in a bloody manner, frightful to behold. Then said one of them to him, Ah! John, what have you done? Are you not sorry for what you have done? He answered roughly, It is too late to be sorry. Then, said the same person to him again, Ah! John, pray to God to forgive thee this bloody act of thine. At the hearing of which exhortation he seemed much offended, and in an angry manner said, Pray! and with that flung himself away to the wall, and so, after a few gasps, died desperately. When he had turned him of his back to the wall, the blood ran out of his belly as out of a bowl, and soaked quite through the bed to the boards, and through the chunks of the boards it ran pouring
The dialogues between Hopeful and Christian in Israel, Castle admirably prove the wickedness of suicide. The unlettered tinker triumphs over all the subtleties of the Dean of St. Paul's. See Pilgrim's Progress, p. 140, and notes, compared with the introduction, p. 74.—(b.)
down to the ground. Some said that when the neighbours came to see him, he lay groping with his hand in his bowels, reaching upward, as was thought, that he might have pulled or cut out his heart. It was said, also, that some of his liver had been by him torn out and cast upon the boards, and that many of his guts hung out of the bed on the side thereof; but I cannot confirm all particulars; but the general of the story, with these circumstances above mentioned, is true. I had it from a sober and credible person, who himself was one that saw him in this bloody state, and that talked with him, as was hinted before.
Many other such dreadful things might be told you, but these are enough, and too many too, if God, in his wisdom, had thought necessary to prevent them.
ATTEN. This is a dreadful story. And I would to God that it might be a warning to others, to instruct them to fear before God, and pray, lest he gives them up to do as John Cox hath done. For surely self-murderers cannot go to heaven; and, therefore, as you have said, he that dieth by his own hands, is certainly gone to hell. But speak a word or two of the other man you mentioned.
WISE. What of a wicked man dying in despair?
ATTEN. Yes, of a wicked man dying in despair.
WISE. Well then. This Mr. Badman's other brother was a very wicked man, both in heart and life; I say in heart, because he was so in life, nor could anything reclaim him; neither good men, good books, good examples, nor God's judgments. Well, after he had lived a great while in his sins, God smote him with a sickness, of which he died. Now in his sickness his conscience began to be awakened, and he began to roar out of his ill-spent life, insomuch that the town began to ring of him. Now, when it was noised about, many of the neighbours came to see him, and to read by him, as is the common way with some; but all that they could do, could not abate his terror, but he would lie in his bed gnaing of his teeth, and wringing of his wrists, concluding upon the damnation of his soul, and in that horror and despair he died; not calling upon God, but distrusting in his mercy, and blaspheming of his name.
ATTEN. This brings to my mind a man that a friend of mine told me of. He had been a wicked liver; so when he came to die, he fell into despair; and having concluded that God had no mercy for him, he addressed himself to the devil for favour, saying, Good devil, be good unto me
WISE. This is almost like Saul, who being forsaken of God, went to the witch of Endor, and so to the devil for help. But, alas, should I set myself to collect these dreadful stories, it would be easy in little time to present you with hundreds of them. But I will conclude as I began; they that are their own murderers, or that die in despair, after they have lived a life of wickedness, do surely go to hell. And here I would put in a caution. Every one that dieth under consternation of spirit; that is, under amazement and great fear, do not therefore die in despair. For a good man may have this for his hands in his death, and yet go to heaven and glory. For, as I said before, he that is a good man, a man that hath faith and holiness, a lover and worshipper of God by Christ, according to his Word, may die in consternation of spirit; for Satan will not be wanting to assault good men upon their deathbed, but they are secured by the Word and power of God; yea, and are also helped, though with much agony of spirit, to exercise themselves in faith and prayer, the which he that dieth in despair can by no means do. But let us return to Mr. Badman, and enter further discourse of the manner of his death.
ATTEN. I think you and I are both of a mind; for just now I was thinking to call you back to him also. And pray now, since it is your own motion to return again to him, let us discourse a little more of his quiet and still death. Further discourse of Mr. Badman's death.
WISE. With all my heart. You know we were speaking before of the manner of Mr. Badman's death; how that he died still and quietly; upon which you made observation that the common people conclude, that if a man dies quietly, and as they call it, like a lamb, he is certainly gone to heaven; when, alas, if a wicked man dies quietly, if a man that has all his days lived in notorious sin, dieth quietly; his quiet dying is so far off from being a sign of his being saved, that it is an uncontrollable proof of his damnation. This was Mr. Badman's case, he lived wickedly even to the last, and then went quietly out of the world; therefore Mr. Badman is gone to hell.
ATTEN. 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 dies, and then dies quietly, is gone to hell; let me see what show 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. This, as it is testified by all the Scriptures, so it is testified by Christian experience. He that knows himself to be a sinner is molested, especially if that knowledge comes not to him until he is cast upon his deathbed; molested, I say, before he can die quietly. Yes, 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 God's 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 self-pentance, for I do not go down good for any thing. But I say, he that hath lived in sin and profaneness all his days, as Mr. Badman did, and yet shall die quietly, that is, without repentance steps in betwixt 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 go to hell-fire; and if a lewd liver shall, I mean that so continues till the day of his death, yet go out of the world quietly, it is 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?' La 21. 1-7. This is that which God hath said, and he will prove but a fool-hardy man that shall yet think to go to heaven and glory without it. Repent, for 'the axe is laid unto the root of the trees, therefore every tree which 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.' Mat. 14. 10. This was Mr. Badman's case, he had attending of him a sinful life, and that to the very last, and yet died 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 showed that it never was where a quiet death is the immediate companion of a sinful life; and therefore Mr. Badman is gone to hell.
Second proof. 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. La 21. 21. But the strong man armed kept Mr. Badman's house, that is, his heart, and soul, and body, for he went from a sinful 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 sinful 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 devil's 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; 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 show the greatness of his anger against sin and sinners in one word, he saith, They are 'joined to idols; let them alone.' No 17. Let them alone, that is, disturb them not; let them go on without control; 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 sinful men. See also when you come home, the fourteenth verse of the fourth chapter of Hosea, 'I will not punish your daughters when they commit whoredom.' I will let them alone, they shall live and die in their sins. But,
Thirdly. My third argument is drawn from that saying of Christ, 'He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.' Ja. 23. 40. 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 darkened, 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 hardened their heart, lest they should see, and understand and so be converted.' And this was clearly Mr. Badman's 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 joined with a quiet death; and all for that he should not be converted, but partake of the fruit of his sinful 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 God's 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.¹ Hence it is said of the rich man mentioned in Luke, 'He died, and in hell he lifted up his eyes.' Le xii. 22. 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 died besotted, stupified, and so consequently for quietness like a child or lamb, even as Mr. Badman did. This was a sign of God's anger; he had a mind to damn him for his sins, and therefore would not let him see nor have a 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 I take notice of from hence is, that a sinful life and a quiet death annexed to it is the ready, the open, the beaten, the common highway to hell: there is no surer sign of damnation than for a man to die quietly after a sinful life. I do not say that all wicked men that are molested at their death with a sense of sin and fears of hell do therefore go 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 man's damnation than to die quietly after a sinful life; than to sin and die with his eyes shut; than to sin and die 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.' Jn. xii. 40. 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.' Ac. xviii. 26. 27. Ro. ii. 1-3.
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. 2 Pa. ii. And this is one of his ways by which he doth it. Thus it was with Mr. Badman.
4. Fourthly, it is said in the book of Psalms, concerning the wicked, 'There are no bands in their death, but their strength is firm.' 1. Ibid. 1-4. By no bands he means no troubles, no gracious chastisements, no such corrections for sin as fall to be the lot of God's 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 in trouble (then) as 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 bands in their death.' They seem to go unbound, and set at liberty out of this world, though they have lived notoriously wicked all their days in it. The prisoner that is to die at the gallows for his wickedness, must first have his irons knocked off his legs; so he seems to go 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 sinful life, than at any time besides.
Hence you shall have them boast of their faith and hope in God's mercy when they lie upon their death-bed; yea, you shall have them speak as confidently of their salvation as if they had served God all their days; 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 a hope and faith of the spider's, the devil's, making, possesseth their soul, to their own eternal undoing. Jn. xiii. 18. 14.