Life and Death of Mr. Badman

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.

Wise.  You needed not to have made that Apology for your censuring of Mr. Badman, for all that knew him, will confirm what you said of him to be true.  He could not abide either that day, or any thing else that had the stamp or image of God upon it.  Sin, sin, and to do the thing that was naught, was that which he delighted in, and that from a little Child.

Atten.  I must say again, I am sorry to hear it, and that for his own sake, and also for the sake of his Relations, who must needs be broken to pieces with such doings as these: For, for these things sake comes the wrath of God upon the Children of disobedience: 40 and doubtless he must be gone to Hell, if he died without Repentance; and to beget a Child for Hell, is sad for Parents to think on.

Wise.  Of his Dying, as I told you, I will give you a Relation anon, but now we are upon his Life, and upon the Manner of his Life in his Childhood, even of the sins that attended him then, some of which I have mentioned already; and indeed I have mentioned but some, for yet there are more to follow, and those not at all inferiour to what you have already heard.

Atten.  Pray what were they?

Wise.  Why he was greatly given, and that while a Lad, to grievous 41 Swearing and Cursing: yea, he then made no more of Swearing and Cursing, than I do of telling my fingers.  Yea, he would do it without provocation thereto.  He counted it a glory to Swear and Curse, and it was as natural to him, as to eat and drink and sleep.

Atten.  Oh! what a young Villain was this! here is, as the Apostle says, a yielding of Members as instruments of unrighteousness unto sin, 42 indeed!  This is proceeding from evil to evil with a witness; This argueth that he was a black-mouthed young Wretch indeed.

Wise.  He was so; and yet, as I told you, he counted, above all, this kind of sinning, to be 43 a Badge of his Honour: He reckoned himself a mans Fellow when he had learnt to Swear and Curse boldly.

Atten.  I am perswaded that many do think, as you have said, that to Swear, is a thing that does bravely become them, and that it is the best way for a man, when he would put authority, or terrour into his words, to stuff them full of the sin of Swearing.

Wise.  You say right, else, as I am perswaded, men would not so usually belch out their blasphemous Oaths, as they do: they take a pride in it; they think that to swear is Gentleman-like; and having once accustomed themselves unto it, they hardly leave it all the days of their lives.

Atten.  Well, but now we are upon it, pray shew me 44 the difference between Swearing and Cursing; for there is a difference, is there not?

Wise.  Yes: There is a difference between Swearing and Cursing, Swearing, vain swearing, such as young Badman accustomed himself unto.  Now vain and sinful swearing, 45 Is a light and wicked calling of God, &c. to witness to our vain and foolish attesting of things, and those things are of two sorts.

1.  Things that we swear, are, or shall be done.

2.  Things so sworn to, true or false.

1.  Things that we swear, are, or shall be done.  Thou swearest thou hast done such a thing, that such a thing is so, or shall be so; for it is no matter which of these it is that men swear about, if it be done lightly and wickedly, and groundlesly, it is vain, because it is a sin against the Third Commandement, which says, Thou shalt not take the Name of the Lord thy God in vain. 46  For this is a vain using of that Holy and Sacred Name, and so a sin for which, without sound Repentance, there is not, nor can be rightly expected, forgiveness.

Atten.  Then it seems, though as to the matter of fact, a man swears truely, yet if he sweareth lightly and groundlesly, his Oath is evil, and he by it, under sin.

Wise.  Yes; a man may say, 47 The Lord liveth, and that is true, and yet in so saying, swear falsly; because he sweareth vainly, needlesly, and without a ground.  To swear groundedly and necessarily, (which then a man does, when he swears as being called thereto of God,) that is tolerated of the Word: but this was none of Mr. Badmans swearing, and therefore that which now we are not concerned about.

Atten.  I perceive, by the Prophet, that a man may sin in swearing to a Truth: They therefore must needs most horribly sin, that swear to confirm their Jests and Lies; and as they think, the better to beautifie their foolish talking.

Wise.  They sin with an high hand; for they presume to imagine, 48 that God is as wicked as themselves, to wit, that he is an Avoucher of Lies to be true.  For, as I said before, to swear, is to call God to witness; and to swear to a Lie, is to call God himself, to witness that that Lie is true.  This therefore must needs offend; for it puts the highest affront upon the Holiness and Righteousness of God, therefore his wrath must sweep them away.  This kind of Swearing is put in with lying, and killing, and stealing, and committing Adultery; and therefore must not go unpunished: 49 For if God will not hold him guiltless that taketh his Name in vain, which a man may doe when he swears to a truth, (as I have shewed before,) how can it be imagined, that he should hold such guiltless, who, by Swearing, will appeal to God, if Lies be not true, or that swear out of their frantick and Bedlam madness.  It would grieve and provoke a sober man to wrath, if one should swear to a notorious lye, and avouch that that man would attest it for a truth; and yet thus do men deal with the holy God: They tell their Jestings, Tales and Lies, and then swear by God that they are true.  Now this kind of Swearing was as common with young Badman, as it was to eat when he was an hungred, or to go to bed when it was night.

Atten.  I have often mused in my mind, what it should be that should make men so common in the use of the sin of Swearing, since those that be wise, will believe them never the sooner for that.

Wise.  It cannot be any thing that is good, you may be sure; because the thing it self is abominable: 50 1.  Therefore it must be from the promptings of the spirit of the Devil within them.  2.  Also it flows sometimes from hellish Rage, when the tongue hath set on fire of Hell even the whole course of nature. 51 3.  But commonly Swearing flows from that daring Boldness that biddeth defiance to the Law that forbids it.  4.  Swearers think also that by their belching of their blasphemous Oaths out of their black and polluted mouths, they shew themselves the more valiant men: 5.  And imagine also, that by these outrageous kind of villianies, they shall conquer those that at such a time they have to do with, and make them believe their lyes to be true.  6.  They also swear frequently to get Gain thereby, and when they meet with fools, they overcome them this way.  But if I might give advice in this matter, no Buyer should lay out one farthing with him that is a common Swearer in his Calling; especially with such an Oath-master that endeavoureth to swear away his commodity to another, and that would swear his Chapmans money into his own pocket.

Atten.  All these causes of Swearing, so far as I can perceive, flow from the same Root as doe the Oaths themselves, even from a hardened and desperate heart.  But pray shew me now how wicked cursing is to be distinguished from this kind of swearing.

Wise.  52 Swearing, as I said, hath immediately to do with the Name of God, and it calls upon him to be witness to the truth of what is said: That is, if they that swear, swear by him.  Some indeed swear by Idols, as by the Mass, by our Lady, by Saints, Beasts, Birds, and other creatures; but the usual way of our profane ones in England, is to swear by God, Christ, Faith, and the like: But however, or by whatever they swear, Cursing is distinguished from Swearing thus.

To 53 Curse, to Curse profanely, it is to sentence another or our self, for, or to evil: or to wish that some evil might happen to the person or thing under the Curse, unjustly.

It is to sentence for, or to evil, (that is, without a cause): Thus Shimei cursed David: He sentenced him for and to evil unjustly, when he said to him, Come out, come out thou bloody man, and thou man of Belial.  The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered the kingdom into the hand of Absalom thy son: and behold thou art taken in thy mischief, because thou art a bloody man. 54

This David calls a grievous Curse.  And behold, saith he to Solomon his Son, thou hast with thee Shimei a Benjamite, which cursed me with a grievous curse in the day when I went to Mahanaim. 55

But what was this Curse?  Why, First, It was a wrong sentence past upon David; Shimei called him Bloody man, man of Belial, when he was not.  Secondly, He sentenced him to the evil that at present was upon him, for being a bloody man, (that is, against the house of Saul,) when that present evil overtook David, for quite another thing.

And we may thus apply it to the 56 profane ones of our times who in their rage and envy, have little else in their mouths but a sentence against their Neighbour for, and to evil unjustly.  How common is it with many, when they are but a little offended with one, to cry, Hang him, Damn him, Rogue!  This is both a sentencing of him for, and to evil, and is in it self a grievous Curse.

2.  The other kind of Cursing, is to wish that some evil might happen to, and overtake this or that person or thing: And this kind of Cursing, Job counted a grievous sin.  I have not suffered (says he) my mouth to sin, 57 by wishing a curse to his soul; or consequently, to Body or Estate.  This then is a wicked cursing, to wish that evil might either befall another or our selves: And this kind of cursing young Badman accustomed himself unto.

1.  He 58 would wish that evil might befall others; he would wish their Necks broken, or that their Brains were out, or that the Pox, or Plague was upon them, and the like: All which is a devilish kind of cursing, and is become one of the common sins of our age.

2.  He would also as often wish a Curse to himself, saying, Would I might be hanged, or burned, or that the Devil might fetch me, if it be not so, or the like.  We count the 59 Damme Blades to be great Swearers; but when in their hellish fury they say, God-damme me, God perish me, or the like, they rather curse than swear; yea, curse themselves, and that with a Wish that Damnation might light upon themselves; which wish and Curse of theirs, in a little time, they will see accomplished upon them, even in Hell-fire, if they repent not of their sins.

Atten.  But did this young Badman accustom himself to such filthy kind of language?

Wise.  I think I may say, that nothing was more frequent in his mouth, and that upon the least provocation.  Yea he was so versed in such kind of language, that neither 60 Father, nor Mother, nor Brother, nor Sister, nor Servant, no nor the very Cattel that his Father had, could escape these Curses of his.  I say, that even the bruit Beasts when he drove them, or rid upon them, if they pleased not his humour, they must be sure to partake of his curse.  61 He would wish their Necks broke, their Legs broke, their Guts out, or that the Devil might fetch them, or the like: and no marvel, for he that is so hardy to wish damnation, or other bad curses to himself, or dearest relations; will not stick to wish evil to the silly Beast, in his madness.

Atten.  Well, I see still that this Badman was a desperate villain.  But pray, Sir, since you have gone thus far, now shew me whence this evil of cursing ariseth, and also what dishonour it bringeth to God; for I easily discern that it doth bring damnation to the soul.

Wise.  This evil of Cursing ariseth, in general, from the desperate wickedness of the heart, but particularly from, 62 63 1.  Envie, which is, as I apprehend, the leading sin to Witchcraft.  2.  It also ariseth from Pride which was the sin of the fallen Angels; 3.  It ariseth too from Scorn and contempt of others: 4.  But for a man to curse himself, must needs arise from desperate Madness.

The 64 dishonour that it bringeth to God, is this.  It taketh away from him his Authority, in whose power it is onely, to Bless and Curse; not to Curse wickedly, as Mr. Badman, but justly, and righteously, giving by his Curse to those that are wicked, the due Reward of their deeds.

Besides, these wicked men, in their wicked cursing of their Neighbour, &c. do even Curse God himself in his handy work.  Man is Gods Image, and to curse wickedly the Image of God, is to curse God himself. 65  Therefore as when men wickedly swear, they rend, and tare Gods Name, and make him, as much as in them lies, the avoucher and approver of all their wickedness; so he that curseth and condemneth in this sort his Neighbour, or that wisheth him evil, curseth, condemneth, and wisheth evil to the Image of God, and consequently judgeth and condemneth God himself.

Suppose that a man should say with his mouth, I wish that the Kings Picture was burned; would not this mans so saying, render him as an Enemy to the Person of the King?  Even so it is with them that, by cursing, wish evil to their neighbour, or to themselves, they contemn the Image, even the Image of God himself.

Atten.  But do you think that the men that do thus, do think that they do so vilely, so abominably?

Wise.  The question is not what men do believe concerning their sin, but what Gods Word says of it: If Gods Word says that Swearing and Cursing are sins, though men should count them for Vertues, their reward will be a reward for sin, to wit, the damnation of the soul.

To 66 curse another, and to swear vainly and falsly, are sins against the Light of Nature.

1.  To Curse is so, because, whoso curseth another, knows, that at the same time he would not be so served himself.

2.  To Swear also, is a sin against the same Law: for Nature will tell me, that I should not lie, and therefore much less Swear to confirm it.  Yea, the Heathens have looked upon Swearing to be a solemn Ordinance of God, and therefore not to be lightly or vainly used by men, though to confirm a matter of truth. 67

Atten.  But I wonder, since Curseing and Swearing are such evils in the eyes of God, that he doth not make some Examples to others, for their committing such wickedness.

☛ Wise.  Alas! so he has, a thousand times twice told, as may be easily gathered by any observing people in every Age and Countrey.  I could present you with several my self; but waving the abundance that might be mentioned, I will here present you with 68 two; One was that dreadful Judgment of God upon one N. P. at Wimbleton in Surrey; who, after a horrible fit of Swearing at, and Cursing of some persons that did not please him, suddenly fell sick, and in little time died raving, cursing and swearing.

But above all take that dreadful Story of Dorothy Mately an Inhabitant of As[h]over in the County of Darby.

☛ This Dorothy Mately, saith the Relator, was noted by the people of the Town to be a great Swearer, and Curser, and Lier, and Thief; (just like Mr. Badman.)  And the labour that she did usually follow, was to wash the Rubbish that came forth of the Lead Mines, and there to get sparks of Lead-Ore; and her usual way of asserting of things, was with these kind of Imprecations: I would I might sink into the earth if it be not so, or I would God would make the earth open and swallow me up.  Now upon the 23. of March, 1660. this Dorothy was washing of Ore upon the top of a steep Hill, about a quarter of a mile from Ashover, and was there taxed by a Lad for taking of two single Pence out of his Pocket, (for he had laid his Breeches by, and was at work in his Drawers;) but she violently denyed it, wishing, That the ground might swallow her up if she had them: She also used the same wicked words on several other occasions that day.