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 Kings 21:17-21). 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' (Psa 41:6). 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 fail in his spirits at the sight of them. 2. He would not care to answer them to any of those questions that they would at times put to him, to feel what 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 haunt[76] at last to bid his wife and keeper, when these good people attempted to come to see him, to tell them that he was asleep, or inclining to sleep, or so weak for want thereof that he could not 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,[77] 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, 'Depart from me, for I desire not the knowledge of thy ways' (Job 21:14). He is a man that says in his heart and with his actions, 'I have loved strangers [sins] and after them will I go' (Jer 2:25). He is a man that shuts his eyes, stops his ears, and that turneth his spirit against God (Zech 7:11,12; Acts 28:26,27). 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' (Acts 9:11). 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 (Psa 18:41). 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 36:13); 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' (Psa 51:1). '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' (Psa 6:1-4). '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' (Psa 38:1-8).

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 pangs of guilt 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' (Acts 9:27,28).

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' (Psa 119:63).

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' (2 Cor 5:27). 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 (Acts 2:44-47, 4:23,32). 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