Kitobni o'qish: «Life and Death of Mr. Badman», sahifa 2

THE LIFE AND DEATH OF MR. BADMAN

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

Wiseman.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Atten.  Why was there more of them than one?

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

Atten.  Which of them therefore was it that died.

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

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

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

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

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

Atten.  Pray therefore let me hear it.

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

Atten.  Did you then so well know his Life?

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

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

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

Atten.  This was a bad Beginning indeed, and did demonstrate that he was, as you say, polluted, very much polluted with Original Corruption.  For to speak my mind freely, I do confess, that it is mine opinion, that Children come polluted with sin into the World, and that oft-times the sins of their youth, especially while they are very young, are rather by vertue of Indwelling sin, than by examples that are set before them by others.  Not but that they learn to sin by example too, but Example is not the root, but rather the Temptation unto wickedness.  The root is sin within; for from within, out of the heart of man proceedeth sin. ^{3 4}

Wise.  I am glad to hear that you are of this opinion, and to confirm what you have said by a few hints from the Word.  Man in his birth is compared to an Ass, (an unclean Beast) and to a wretched Infant in its blood: besides, all the first-born of old that were offered unto the Lord, were to be redeemed at the age of a month, and that was before they were sinners by imitation.  The Scripture also affirmeth, ⁵ that by the sin of one, Judgement came upon all; and renders this reason, for that all have sinned: nor is that Objection worth a rush, That Christ by his death hath taken away Original Sin.  First, Because it is Scriptureless.  Secondly, Because it makes them incapable of Salvation by Christ; for none but those that in their own Persons are sinners, are to have Salvation by him.  Many other things might be added, but between persons so well agreed as you and I are, these may suffice at present: but when an Antagonist comes to deal with us about this matter, then we have for him often other strong Arguments, if he be an Antagonist worth the taking notice of. ⁶

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

Wise.  I will so.  When he was but a Child, he was so addicted to Lying, ⁷ that his Parents scarce knew when to believe he spake true; yea, he would invent, tell, and stand to the Lyes that he invented and told, and that with such an audacious face, that one might even read in his very countenance the symptoms of an hard and desperate heart this way.

Atten.  This was an ill beginning indeed, and argueth that he began to harden himself in sin betimes.  For a lye cannot be knowingly told and stood in, (and I perceive that this was his manner of way in Lying) but he must as it were force his own heart into it.  Yea, he must make his heart ⁸ hard, and bold to doe it: Yea, he must be arrived to an exceeding pitch of wickedness thus to doe, since all this he did against that good education, that before you seemed to hint, he had from his Father and Mother.

Wise.  The want of good Education, as you have intimated, is many times a cause why Children doe so easily, so soon, become bad; especially when there is not only a want of that, but bad Examples enough, as, the more is the pity, there is in many Families; by vertue of which poor Children are trained up in Sin, and nursed therein for the Devil and Hell.  But it was otherwise with Mr. Badman, for to my knowledge, this his way of Lying, was a great grief to his Parents, for their hearts were much dejected at this beginning of their Son; nor did there want Counsel and Correction from them to him, if that would have made him better.  He wanted not to be told, in my hearing, and that over and over and over, That all Lyars should have their part in the Lake that burns with fire and brimstone; and that whosoever loveth and maketh a lye, should not have any part in the new and heavenly Jerusalem: ⁹  But all availed nothing with him; when a fit, or an occasion to lie, came upon him, he would invent, tell, and stand to his Lie (as steadfastly as if it had been the biggest of truths,) that he told, and that with that hardening of his heart and face, that it would be to those that stood by, a wonder.  Nay, and this he would doe when under the rod of correction which is appointed by God for Parents to use, that thereby they might keep their Children from Hell. ¹⁰

Atten.  Truly it was, as I said, a bad beginning, he served the Devil betimes; yea he became a Nurse to one of his ¹¹ Brats, for a spirit of Lying is the Devils Brat, ¹² for he is a Liar and the Father of it.

Wise.  Right, he is the Father of it indeed.  A Lie is begot by the Devil, as the Father, and is brought forth by the wicked heart, as the Mother: wherefore another Scripture also saith, Why hath Satan filled thy heart to lye, ¹³ &c.  Yea, he calleth the heart that is big with a lye, an heart that hath Conceived, that is, by the Devil.  Why hast thou conceived this thing in thy heart, thou hast not lied unto men, but unto God.  True, his lye was a lye of the highest nature, but every lye hath the ¹⁴ same Father and Mother as had the lie last spoken of.  For he is a lier, and the Father of it.  A lie then is the Brat of Hell, and it cannot ¹⁵ be in the heart before the person has committed a kind of spiritual Adultery with the Devil.  That Soul therefore that telleth a known lie, has lien with, and conceived it by lying with the Devil, the only Father of lies.  For a lie has only one Father and Mother, the Devil and the Heart.  No marvel therefore if the hearts that hatch and bring forth Lies, be so much of complexion with the Devil.  Yea, no marvel though God and Christ have so bent their Word against lyers: a lyer is weded to the Devil himself.

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

Wise.  It seems also marvellous to me, specially when I observe for how little a matter some men will study, contrive, make and tell a lye.  You shall have some that will lye it over and over, and that for a peny ¹⁶ profit.  Yea, lye and stand in it, although they know that they lye: yea, you shall have some men that will not stick to tell lye after lye, though themselves get nothing thereby; They will tell lyes in their ordinary discourse with their Neighbours, also their News, their Jests, and their Tales must needs be adorned with lyes; or else they seem to bear no good sound to the ear, nor shew much to the fancie of him to whom they are told.  But alas, what will these lyers doe, when, for their lyes they shall be tumbled down into hell, to that Devil that did beget those lyes in their heart, and so be tormented by fire and brimstone, with him, and that for ever and ever, for their lyes?

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

Wise.  Examples! why, ¹⁷ Saphira and his wife are examples enough to put a stop, one would think, to a spirit addicted thereto, for they both were stricken down dead for telling a lye, and that by God himself, in the midst of a company of people.  But if Gods threatning of Liers with Hell-fire, and with the loss of the Kingdom of Heaven, will not prevail with them to leave off to lie and make lies, it cannot be imagined that a relation of temporal Judgements that have swept liers out of the World heretofore, should do it.  Now, as I said, this Lying was one of the first sins that Mr. Badman was addicted to, and he could make them and tell them fearfully.

Atten.  I am sorry to hear this of him, and so much the more because, as I fear, this sin did not reign in him ¹⁸ alone; for usually one that is accustomed to lying, is also accustomed to other evils besides, and if it were not so also with Mr. Badman, it would be indeed a wonder.

Wise.  You say true, the lier is a Captive slave of more than the spirit of lying: and therefore this Mr. Badman, as he was a lier from a Child, so he was also much given to ¹⁹ pilfer and steal, so that what he could, as we say, handsomly lay his hands on, that was counted his own, whether they were the things of his fellow Children; or if he could lay hold of any thing at a Neighbours house, he would take it away; you must understand me of Trifles; for being let but a Child he attempted no great matter, especially at first.  But yet as he grew up in strength and ripeness of wit, so he attempted to pilfer and steal things still of more value than at first.  He took at last great pleasure in robbing of Gardens and Orchards; and as he grew up, to steal Pullen from the Neighbourhood: Yea, what was his ²⁰ Fathers, could not escape his fingers, all was Fish that came to his Net, so hardened, at last, was he in this mischief also.

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

Wise.  His Father was not wanting to use the means to reclaim him, often urging, as I have been told, that saying in the Law of Moses, ²¹ Thou shalt not steal: And also that, This is the Curse that goeth forth over the face of the whole earth, for every one that stealeth shall be cut off, &c. ²²  The light of Nature also, though he was little, must needs shew him that what he took from others, was not his own, and that he would not willingly have been served so himself.  But all was to no purpose, let Father and Conscience say what they would to him, he would go on, he was resolved to go on in his wickedness.

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

Wise.  How! why, like to a Thief that is found.  He would stand ²³ gloating, and hanging down his head in a sullen, pouching manner, (a body might read, as we use to say, the picture of Ill-luck in his face,) and when his Father did demand his answer to such questions concerning his Villany, he would grumble and mutter at him, and that should be all he could get.

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

Wise.  Natural or unnatural, all is one to a Thief.  Beside, you must think that he had likewise Companions to whom he was, for the wickedness that he saw in them, more ²⁴ firmly knit, than either to Father or Mother.  Yea, and what had he cared if Father and Mother had died for grief for him.  Their death would have been, as he would have counted, great release and liberty to him: For the truth is, they and their counsel was his Bondage; yea, and if I forget not, I have heard some say, that when he was, at times, among his Companions, he would greatly ²⁵ rejoyce to think that his Parents were old, and could not live long, and then, quoth he, I shall be mine own man, to do what I list without their controul.

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

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

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

Wise.  It was, for that, the things that he stole, were small; to rob Orchards, and Gardens, and to steal Pullen, and the like, these he counted ²⁷ Tricks of Youth, nor would he be beat out of it by all that his Friends could say.  They would tell him that he must not covet, or desire, (and yet to desire, is less than to take) even any thing, the least thing that was his Neighbours, and that if he did, it would be a transgression of the Law; but all was one to him: what through the wicked Talk of his Companions, and the delusion of his own corrupt heart, he would go on in his pilfering course, and where he thought himself secure, would talk of, and laugh at it when he had done.

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

Wise.  Since you are entred upon Storyes, I also will tell you one, the which, ²⁸ though I heard it not with mine own Ears, yet my Author I dare believe: ²⁹ It is concerning one old Tod, that was hanged about Twenty years agoe, or more, at Hartford, for being a Thief.  The Story is this:

☛ At a Summer Assizes holden at Hartfor[d], while the Judge was sitting upon the Bench, comes this old Tod into the Court, cloathed in a green Suit, with his Leathern Girdle in his hand, his Bosom open, and all on a dung sweat, as if he had run for his Life; and being come in, he spake aloud as follows: ³⁰ My Lord, said he, Here is the veryest Rogue that breaths upon the face of the earth.  I have been a Thief from a Child: When I was but a little one, I gave my self to rob Orchards, and to do other such like wicked things, and I have continued a Thief ever since.  My Lord, there has not been a Robbery committed thus many years within so many miles if this place, but I have either been at it, or privy to it.

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

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

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

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

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

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

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

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

First, He could not endure the ³¹ Lords Day, because of the Holiness that did attend it; the beginning of that Day was to him as if he was going to Prison, (except he could get out from his Father and Mother, and lurk in by-holes among his Companions, untill holy Duties were over.)  Reading the Scriptures, hearing Sermons, godly Conference, repeating of Sermons, and Prayer, were things that he could not away with; and therefore if his Father on such days, (as often he did, though sometimes notwithstanding his diligence, he would be sure to give him the slip) did keep him strictly to the observation of the day, he would plainly shew by all carriages that he was highly discontent therewith: he would sleep at Duties, would talk vainly with his Brothers, and as it were, think every godly opportunity seven times as long as it was, gruding till it was over.

Atten.  This his abhorring of that day, was not, I think, for the sake of the day itself: for as it is a day, it is nothing else but as other days of the Week: But I suppose it were, think every godly as it was, grudging till it that day, was not, I think) as it is a day, it is nothing of the Week: But I suppose that the ³² reason of his loathing of it, was, for that God hath put sanctity and holiness upon it; also because it is the day above all the days of the week that ought to be spent in holy Devotion, in remembrance of our Lords Resurrection from the dead.

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

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

Wise.  ³³ Yes doubtless; and a man shall shew his Heart and his Life what they are, more by one Lords-day, than by all the days of the week besides: And the reason is, because on the Lords-day there is a special restraint laid upon men as to Thoughts and Life, more than upon other days of the week besides.  Also, men are enjoyned on that day to a stricter performance of holy Duties, and restraint of worldly business, than upon other days they are; wherefore, if their hearts incline not naturally to good, now they will shew it, now they will appear what they are.  The Lords Day is a kind of an Emblem of the heavenly Sabbath above, and it makes manifest how the heart stands to the perpetuity of Holiness, more than to be found in a transient Duty, does.

On other days a man may be in and out of holy Duties, and all in a quarter of an hour; but now, the Lords Day is, as it were, a day that enjoyns to one perpetual Duty of Holiness: Remember that thou keep holy the Sabbath day, ³⁴ (which by Christ is not abrogated, but changed, into the First of the week,) not as it was given in particular to the Jews, but as it was sanctified by him from the Beginning of the world; and therefore is a greater proof of the frame and temper of a mans heart, and does more make manifest to what he is inclined, than doth his other performance of Duties: Therefore God puts great difference between them that truly call (and walk in) this day as holy, and count it Honourable, ³⁵ upon the account that now they have an opportunity to shew how they delight to honour him; ³⁶ in that they have, not only an Hour, but a whole Day to shew it in: I say, he puts great difference between these, and that other sort that say, When will the Sabbath be gone, that we may be at our worldly business. ³⁷  The first he calleth a Blessed man, but brandeth the other for an unsanctified worldling.  And indeed, to delight ourselves in Gods service upon his Holy days, gives a better proof of a sanctified Nature, than to grudge at the coming, and to be weary of the holy duties of such dayes, as Mr. Badman did.

Atten.  There may be something in what you say, for he that cannot abide to keep one day holy to God, to be sure he hath given a sufficient proof that he is an unsanctified man; and as such, what should he do in Heaven? that being the place where a perpetual Sabath is to be kept to God; ³⁸ I say, to be kept for ever and ever.  And for ought I know, one reason why one day in seven, hath been by our Lord set apart unto holy Duties for men, may be to give them conviction that there is enmity in the hearts of sinners to the God of Heaven, for he that hateth Holiness, hateth God himself.  They pretend to love God, and yet love not a holy day, and yet love not to spend that day in one continued act of holiness to the Lord: They had as good say nothing as to call him Lord, Lord, and yet not doe the things that he says.  And this Mr. Badman was such an one: he could not abide this day, nor any of the Duties of it.  Indeed, when he could get from his Friends, and so ³⁹ spend it in all manner of idleness and profaneness, then he would be pleased well enough: but what was this but a turning the day into night, or other than taking an opportunity at Gods forbidding, to follow our Callings, to solace and satisfie our lusts and delights of the flesh.  I take the liberty to speak thus of Mr. Badman, upon a confidence of what you, Sir, have said of him, is true.