[BADMAN'S WICKED BEHAVIOUR IN CHILDHOOD.]
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 likelihood,
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 original corruption; for I dare say he learned none
of them of his father and 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 inventor of bad words, and an example
in bad actions. To them all he used to be, as we say, the ringleader,
and master-sinner from a child.
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 ofttimes the sins of their youth, especially while they
are very young, are rather by virtue 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 men,' proceedeth sin (Mark
7:21).
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 (Job 11:12; Eze 16). 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
(Exo 13:13, 34:20). The scripture also affirmeth, that by the sin
of one, judgment came upon all; and renders this reason, 'for that
all have sinned' (Rom 5:12). 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.
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 that his parents scarce knew when to believe he spake true;
yea, he would invent, tell, and stand to the lies that he invented
and told, and that with such an audacious face, that one might even
read in his very countenance the symptoms of a 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 lie 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 unto it. Yea,
he must make his heart hard, and bold to do it. Yea, he must be
arrived to an exceeding pitch of wickedness thus to do, 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 do 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
virtue 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 liars shall have their part in the lake which burneth with
fire and brimstone'; and that 'whosoever loveth and maketh a lie,'
should not have any part in the new and heavenly Jerusalem (Rev
21:8,27, 22:15). 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 who stood by, a wonder. Nay,
and this he would do when under the rod of correction, which is
appointed by God for parents to use, that thereby they might keep
their children from hell (Prov 22:15, 23:13,14).[9]
ATTEN. Truly it was, as I said, a bad beginning, he served the devil
betimes; yea, he became nurse to one of his brats, for a spirit
of lying is the devil's brat, 'for he is a liar and the father of
it' (John 8:44).
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 thine heart to lie,' &c. (Acts 5:3,4). Yea, he calleth
the heart that is big with a lie, an heart that hath conceived,
that is, by the devil. 'Why hast thou conceived this thing in thine
heart? thou hast not lied unto men, but unto God.' True, his lie
was a lie of the highest nature, but every lie hath the same father
and mother as had the lie last spoken of. 'For he is a liar, and
the father of it.' A lie then is the brat of hell, and it cannot
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
liars.[10] A liar is wedded to the devil himself.
ATTEN. It seems a marvellous thing in mine eyes, that since a lie
is in the offspring of the devil, and since a lie 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, especially when I observe
for how little a matter some men will study, contrive, make, and
tell a lie. You shall have some that will lie it over and over,
and that for a penny profit. Yea, lie and stand in it, although
they know that they lie. Yea, you shall have some men that will
not stick to tell lie after lie, though themselves get nothing
thereby. They will tell lies in their ordinary discourse with
their neighbours, also their news, their jests, and their tales,
must needs be adorned with lies; or else they seem to bear no good
sound to the ear, nor show much to the fancy of him to whom they
are told. But alas! what will these liars do, when, for their
lies they shall be tumbled down into hell, to that devil that did
beget those lies in their heart, and so be tormented by fire and
brimstone, with him, and that for ever and ever, for their lies?
ATTEN. Can you not give one some example of God's judgments upon
liars, that one may tell them to liars when one hears them lie,
if perhaps they may by the hearing thereof, be made afraid, and
ashamed to lie.
WISE. Examples! why Ananias[11] 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 lie, and that by
God himself, in the midst of a company of people (Acts 5). But if
God's threatening of liars 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 judgments that have swept liars 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 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 liar is a captive slave of more than the
spirit of lying; and therefore this Mr. Badman, as he was a liar
from a child, so he was also much given to pilfer and steal, so
that what he could, as we say, handsomely lay his hands on,[12]
that was counted his own, whether they were the things of his
fellow-children, or if he could lay hold of anything at a neighbour's
house, he would take it away; you must understand me of trifles;
for being yet 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[13] from the
neighbourhood. Yea, what was his father's 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,
'Thou shalt not steal' (Exo 20:15). 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. (Zech 5:3). The light of
nature also, though he was little, must needs show 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
gloating,[14] and hanging down his head in a sullen, pouching
manner; a body might read, as we used to say, the picture of
ill-luck in his face; and when his father did demand his answer
to such questions concerning his villainy, 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. Besides, you
must think that he had likewise companions to whom he was, for the
wickedness that he saw in them, more firmly knit, than either of
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 were 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 rejoice 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 control.
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'
(Prov 28:24). And for that he set so light by them as to their
persons and counsels, it was a sign that at present he was of a
very abominable spirit, and that some judgment waited to take hold
of him in time to come (1 Sam 2:25).
ATTEN. But can you imagine 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 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
anything, the least thing that was his neighbour's; 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 of pins and points;[15] 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.[16]
WISE. Since you are entered upon stories, I also will tell you
one; the which, though I heard it not with mine own ears, yet
my author I dare believe. It is concerning one old Tod, that was
hanged about twenty years ago, or more, at Hertford, for being a
thief. The story is this:--
At a summer assizes holden at Hertford, while the judge was sitting
upon the bench, comes this old Tod into court, clothed 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:--My lord, saith he, here is
the veriest rogue that breathes upon the face of the earth. I have
been a thief from a child. When I was but a little one, I gave
myself 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 these many years, within so many miles
of 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 public shame of sin, which is the
gallows.
As for the truth of this story, the relater 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 beggar 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 Lord's 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, until holy duties were over. Reading
the Scriptures, hearing sermons, godly conference, repeating of
sermons and prayers, 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 show, 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, grudging 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 that the 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 Lord's resurrection from the dead.
WISE. Yes, it was 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 holy duties?
WISE. Yes, doubtless; and a man shall show his heart and his life
what they are, more by one Lord's day than by all the days of the
week besides. And the reason is, because on the Lord's 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 enjoined
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 show
it, now they will appear what they are. The Lord's 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 Lord's day is, as it were,
a day that enjoins to one perpetual duty of holiness. 'Remember
that thou keep holy the Sabbath day'; 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 (Gen 2:2; Exo 31:13-17; Mark 16:1;
Acts 20:7; 1 Cor 16:1,2; Mark 2:27,28; Rev 1:10); and therefore
is a greater proof of the frame and temper of a man's 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, upon the account that now they have an
opportunity to show how they delight to honour him; in that they
have not only an hour, but a whole day, to show it in (Isa 58:13). 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? (Amos 8:5). The first he calleth a blessed man,
but brandeth the other for an unsanctified worldling. And, indeed,
to delight ourselves in God's 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 days, as Mr. Badman
did.[17]
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
Sabbath is to be kept to God; I say, to be kept for ever and ever
(Heb 4:9). 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 do the things that he says. And this Mr.
Badman was such a one, he could not abide this day, nor any of the
duties of it. Indeed, when he could get from his friends, and so
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 God's forbidding,
to follow our callings, to solace and satisfy 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 censoring
of Mr. Badman, for all that knew him will confirm what you say of
him to be true. He could not abide either that day, or anything
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 (Eph
5:6). 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
inferior to what you have already heard.
ATTEN. Pray what were they?
WISE. Why he was greatly given, and that while a lad, to grievous
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. O what a young villain was this! Here is, as the apostle
says, a yielding of 'members, as instruments of righteousness unto
sin,' indeed! (Rom 6:13). 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 a badge of his honour; he reckoned himself
a man's fellow when he had learned to swear and curse boldly.
ATTEN. I am persuaded 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 terror
into his words, to stuff them full of the sin of swearing.
WISE. You say right, else, as I am persuaded, 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.[18]
ATTEN. Well, but now we are upon it, pray show me 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 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 groundlessly, it is vain,
because it is a sin against the third commandment, which says,
'Thou shalt not take the name of the Lord thy God in vain' (Exo
20:7). 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
truly, yet if he sweareth lightly and groundlessly, his oath is
evil, and he by it under sin.
WISE. Yes, a man may say, 'The Lord liveth,' and that is true,
and yet in so saying 'swear falsely'; because he sweareth vainly,
needlessly, and without a ground (Jer 5:2). To swear groundedly
and necessarily, which then a man does when he swears as being
called thereto of God, that is tolerated by the Word.[19] But
this was none of Mr. Badman's 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 beautify their foolish talking.
WISE. They sin with a high hand; for they presume to imagine 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 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 (Zech 5:3). This kind
of swearing is put in with lying, and killing, and stealing, and
committing adultery; and therefore must not go unpunished (Jer
7:9; Hosea 4:2,3). For if God 'will not hold him guiltless that
taketh his name in vain,' which a man may do when he swears to
a truth, as I have showed before, how can it be imagined that he
should hold such guiltless, who, by swearing, will appeal to God
for lies that be not true, or that swear out of their frantic and
bedlam madness. It would grieve and provoke a sober man to wrath,
if one should swear to a notorious lie, 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 hungered, 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 anything that is good, you may be sure; because
the thing itself is abominable. 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 (James 3:6-9). 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 show themselves the more valiant men. 5. And imagine
also, that by these outrageous kind of villainies, they shall
conquer those that at such a time they have to do with, and make
them believe their lies 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
chapman's money into his own pocket.
ATTEN. All these causes of swearing, so far as I can perceive,
flow from the same root as do the oaths themselves, even from a
hardened and desperate heart. But, pray, show me now how wicked
cursing is to be distinguished from this kind of swearing.
WISE. 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;[20] 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 curse, to curse profanely, it is to sentence another or ourself,
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' (2 Sam 16:7,8).
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'
(1 Kings 2:8).
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 profane ones of our times,
who in their rage and envy have little else in their youths 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 itself 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. 'Neither have I suffered [says
he] my mouth to sin by wishing a curse to his soul'; or consequently
to body or estate (Job 31:30). This then is a wicked cursing, to
wish that evil might either befall another or ourselves. And this
kind of cursing young Badman accustom himself unto. 1. He 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 Damn-me-blades to be great swearers, but
when in their hellish fury they say, God damn 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 them
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 father, nor mother, nor
brother, nor sister, nor servant, no, nor the very cattle that
his father had, could escape these curses of his. I say that even
the brute beasts, when he drove them or rid upon them, if they
pleased not his humour, they must be sure to partake of his curse.
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 show 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, 1. Envy, 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 (Job 15; Eccl
7:22).
The dishonour that it bringeth to God is this. It taketh away from
him his authority, in whose power it is only 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 handiwork (James 3:9). Man
is God's image, and to curse wickedly the image of God is to curse
God himself. Therefore as when men wickedly swear, they rend,
and tear God's 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 king's picture was
burned; would not this man's 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 God's Word says of it. If God's Word says that swearing
and cursing are sins, though men should count them for virtues,
their reward will be a reward for sin, to wit, the damnation of
the soul. To curse another, and to swear vainly and falsely, 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 he 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 (Gen
31:43-55).
ATTEN. But I wonder, since cursing 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 country.
I could present you with several myself; but waving the abundance
that might be mentioned, I will here present you with 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 Ashover, in the county of Derby. This Dorothy
Mately, saith the relater, was noted by the people of the town
to be a great swearer, and curser, and liar, 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 23d 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 denied 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.
Now one George Hodgkinson, of Ashover, a man of good report there,
came accidentally by where this Dorothy was, and stood still
awhile to talk with her, as she was washing her ore; there stood
also a little child by her tub-side, and another a distance form
her, calling aloud to her to come away; wherefore the said George
took the girl by the hand to lead her away to her that called
her: but behold, they had not gone above ten yards from Dorothy,
but they heard her crying out for help; so looking back, he saw
the woman, and her tub, and sieve twirling round, and sinking into
the ground. Then said the man, Pray to God to pardon thy sin, for
thou are never like to be seen alive any longer. So she and her
tub twirled round and round, till they sunk about three yards into
the earth, and then for a while staid. Then she called for help
again; thinking, as she said, she should stay there. Now the man,
though greatly amazed, did begin to think which way to help her;
but immediately a great stone which appeared in the earth, fell
upon her head, and broke her skull, and then the earth fell in
upon her, and covered her. She was afterwards digged up, and found
about four yards within ground, with the boy's two single pence
in her pocket, but her tub and sieve could not be found.
ATTEN. You bring to my mind a sad story, the while I will relate
unto you. The thing is this:--About a bow-shot from where I once
dwelt, there was a blind ale-house,[21] and the man that kept it
had a son, whose name was Edward. This Edward was, as it were,
a half fool, both in his words and manner of behaviour. To this
blind ale-house certain jovial companions would once or twice a
week come, and this Ned, for so they called him, his father would
entertain his guests withal; to wit, by calling for him to make
them sport by his foolish words and gestures. So when these boon
blades came to this man's house, the father would call for Ned.
Ned, therefore, would come forth; and the villain was devilishly
addicted to cursing, yea, to cursing his father and mother, and
any one else that did cross him. And because, though he was a half
fool, he saw that his practice was pleasing, he would do it with
the more audaciousness.
Well, when these brave fellows did come at their times to this
tippling-house, as they cal lit, to fuddle and make merry, then
must Ned be called out; and because his father was best acquainted
with Ned, and best knew how to provoke him, therefore he would
usually ask him such questions, or command him such business,
as would be sure to provoke him indeed. Then would he, after his
foolish manner, curse his father most bitterly; at which the old
man would laugh, and so would the rest of the guests, as at that
which pleased them best, still continuing to ask that Ned still
might be provoked to curse, that they might still be provoked
to laugh. This was the mirth with which the old man did use to
entertain his guests.
The curses wherewith this Ned did use to curse his father, and at
which the old man would laugh, were these, and such like; the devil
take you--the devil fetch you; he would also wish him plagues and
destructions many. Well, so it came to pass, through the righteous
judgment of God, that Ned's wishes and curses were in a little
time fulfilled upon his father; for not many months passed between
them after this manner, but the devil did indeed take him, possess
him, and also in a few days carried him out of this world by
death; I say Satan did take him and possess him; I mean, so it
was judged by those that knew him, and had to do with him in that
his lamentable condition. He could feel him like a live thing go
up and down in his body; but when tormenting time was come, as
he had often tormenting fits, then he would lie like an hard bump
in the soft place of his chest, I mean I saw it so, and so would
rent and tear him, and make him roar till he died away.
I told you before that I was an ear and eye-witness of what I
here say; and so I was. I have heard Ned in his roguery cursing
his father, and his father laughing thereat most heartily; still
provoking of Ned to curse, that his mirth might be increased. I
saw his father also, when he was possessed, I saw him in one of his
fits, and saw his flesh, as it was thought, by the devil gathered
up on a heap, about the bigness of half an egg, to the unutterable
torture and affliction of the old man. There was also one Freeman,
who was more than an ordinary doctor, sent for, to cast out this
devil; and I was there when he attempted to do it; the manner
thereof was this:--They had the possessed into an out-room, and
laid him on his belly upon a form, with his head hanging over the
form's end. Then they bound him down thereto; which done, they set
a pan of coals under his mouth, and put something therein which
made a great smoke; by this means, as it was said, to fetch out
the devil. There, therefore, they kept the man till he was almost
smothered in the smoke, but no devil came out of him; at which
Freeman was somewhat abashed, the man greatly afflicted, and I made
to go away wondering and fearing.[22] In a little time, therefore,
that which possessed the man, carried him out of the world,
according to the cursed wishes of his son. And this was the end
of this hellish mirth.
WISE. These were all sad judgments.
ATTEN. These were dreadful judgments indeed.
WISE. Ay, and they look like the threatening of that text, though
chiefly it concerned Judas, 'As he loved cursing, so let it come
unto him; as he delighteth not in blessing, so let it be far from
him. As he clothed himself with cursing, like as with a garment,
so let it come into his bowels like water, and like oil into his
bones' (Psa 109:17,18).
ATTEN. It is a fearful thing for youth to be trained up in a way
of cursing and swearing.
WISE. Trained up in them! that I cannot say Mr. Badman was, for
his father hath ofttimes in my hearing bewailed the badness of his
children, and of this naughty boy in particular. I believe that
the wickedness of his children made him, in the thoughts of it,
go many a night with heavy heart to bed, and with as heavy a one
to rise in the morning. But all was one to his graceless son,
neither wholesome counsel, nor fatherly sorrow, would make him
mend his manners.
There are some indeed that do train up their children to swear,
curse, lie, and steal, and great is the misery of such poor children
whose hard hap it is to be ushered into the world by, and to be
under the tuition too of such ungodly parents. It had been better
for such parents had they not begat them, and better for such
children had they not been born. O! methinks for a father or a
mother to train up a child in that very way that leadeth to hell
and damnation, what things so horrible! But Mr. Badman was not by
his parents so brought up.
ATTEN. But methinks, since this young Badman would not be ruled at
home, his father should have tried what good could have been done
of him abroad, by putting him out to some man of his acquaintance,
that he knew to be able to command him, and to keep him pretty
hard to some employ; so should he, at least, have been prevented
of time to do those wickednesses that could not be done without
time to do them in.