The Life and Death of Mr. Badman

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 cattle? or what is the matter?

Attentive. Good sir, good morrow to you. I have not as yet lost aught; but yet you give a right guess of me, for I am, as you say, concerned in my heart; but it is 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, until men are better: for they are bad men that make bad times; if men therefore would mend, so would the times. It is a folly to look for good days, 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, because 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 days, they would make you shout.

Atten. Ay, so they would; such times I have prayed for, such times I have longed for: but I fear they will 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 myself 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 a 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 go 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.

Jtten. I perceive what you mean by two deaths at once; and to speak truth, it is a fearful 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 truly 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 man's state is such, that he has a sensible being for ever, For it is 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 ways?

1. Reason will consider thus with himself. For what am I thus tormented? and will easily find it is 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 tor

- ments of hell are? This word hell gives a

very dreadful sound.

Wise. Ay, stf 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 itself, 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 Bad man 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, andyetallof 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, especially since the manner of his death was so corresponding with his life.

Atten. Pray let me know the manner of his death, if yourself 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 sayyou haveleisure and canstay; 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 anacCount 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 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 ring.leader, and rnaster-r 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 pol- Original sin luted with sin into the world, is the root of and that oft-times the sins of actual transtheir youth, especially while gression.

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 man, proceedeth sin.

Wite. I am glad to hear that you are of this opinion, and toconfirm 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 his 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, that by the sin of one judgment 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 scripturaless. Secondly, Because it makes them incapable of salvation by Christ; for none but those that B

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 tor 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 ringleader 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.

1% ise. 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 truth; yea, he would invent, tell, and Badman ad- stand to the lyes that he invenditled to ly- ted and told, and that with ivgfrom a such an audacious face, that

child 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 argueththat 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 a 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 livingwasagreat 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 The lyar's all lyars should have their part portion. 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: But all availed nothing with him; when a fit, or an occasion to lye came upon him, ne would invent, tell and stand to his lye as sterffastly 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.

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 lyar, 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," &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 lyed unto men, but unto God?" True, his lye was a lye of the highest nature, but every lye hath the same father and mother as had the lye last spoken of: "For he is a lyar, and the father of it," A lye then is a 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 lye, has lien with, and conceived it by lying with the devil,the only father of lyes. For a lye has only one father and mother, the devil and the heart. No marvel therefore if the hearts that hatch and bring forth lyes, be so much of complexion with the devil. Yea, no marvel though God and Christ have so bent their word against lyars: a lyar is wedded to the devil himself.

Atten. It seems a marvellous thing in mine eyes, that since a lye is the off-spring of the devil, 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, especially 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, arid that for a penny 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 fancy of him to whom they are told. But alas! what will

- these lyars do, 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 God's judgments upon lyars, that one may tell them to lyars when one hears them lye, if perhaps they may by the hearing thereof,.

be made afraid, and ashamed to lye?

Wise. Examples! why, Anar An example nias and his wife are examples; for lyars. 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 peopje. But if God's threatning of lyars with hell fire, and with the loss of the kingdom of heaven, 'will not prevail with them to leave off to lye and make lyes, it cannot be imagined that a relation of temporal judgments that have swept lyars 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 th.em fearfully.

Atten. I am sorry to hear this of him, and so much the more, because, as A spirit ofly- I fear, this sin did not reign in ing accompa- him alone; forusually one that ttied with o- is accustomed to lying, is alsq ther sins accustomed to other evils be

sides; and if it were not so aU so with Mr. Badman, it would be indeed a wencier.

Wise. You say true, the lyar is a captive slave of more than the spirit of lying; and therefore this Mr. Badman, as he was a lyar from a child, so he was also much given to pilfer and steal; so that what he could, as we say, handsomely Badmangivlay his hands on, that was en to pilfer

counted his own, whether they were the things of his fellow-children, or if he; could lay hold of any thing 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 or- Badman

chards; and as he grew up, to -would rob

steal pullen from the neigh- his father.

bourhood; 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, ft Thou shah not steal;" And also that, " That is the curse that goeth forth over the face of the whole earth, for every one that stealeth shall be cut off," &c. 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 a thief that is found. He would stand gloating, and hanging down his head in a sullen, pouching manner, (a body might read, as weusetosay, the picture of illluck 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 say that he would also rob his father; niethinks 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 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 Badman would not, I have heard some say, that rejoice that his when he was at times, among parents death his companions, he would were at hand. 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 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, 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.

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); 1 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 orchardss, and gardens, and to steal pullen, and the like: these he counted Badman

tricks of youth, nor would he counted his' thieving no be beat out of it by all that hi* great matter, 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 neighbour's; and that if he did, it would be a transgression of the law; but all was one to him j 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 therope

-*" 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; 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 entered upon stories, I

alsowilltellyouone; the which,

The story of though I heard it not with

eld Tod. mine own ears, yet my author I dare believe. It is concern- Touttg thieves ing one old Tod, that was hang- take notice. ed about twenty years ago, or more, at Hertford, for being a thief. The story is this:

At summer assizes holden at Hertford, 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 hi? 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 said he, here is the verriest rogue that breaths upon the face of the earth. I nave 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 cdntinued 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 ftory 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 ho- Badman could liness that did attend it; the not abide the beginning of that day was to Lord'sday 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 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 shewby 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 tijl it was over,

Atten. This his abhorring of that day, was pot, I think, for the sake of the day itself; for as it is a day, it is nothing elsebut 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; zjso because it is the day above ail 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 w« c

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 inGodprovesthe stituting of a day unto holy heart by insti- duties, make great proof how tuting of the the hearts and inclinations of Lord's day, poor people do stand to holiness of heart, and a conversation in holy duties?

Wise. Yes, doubtless; and a man shall shew his heart and his life what they are, more by one Lord's d*y, 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 man as to thoughts and life, more than upon other days of the week besides. Also, men are injoined on that day to a stricter performance of holy duties, and re€traint of worldly business, than upon other <lays they are; wherefore, if their hearts incline not naturally to good, now they will shew 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 otlier days a man may be in and out of holy duties, and ail in a quarter of an hour; but now, the Lord's day is, as it were, a day tiuat 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: and therefore js a greater proof of the frame and temper of Badman'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 shew how they delight to honour him; 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 i" 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.

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 i that being the place where a perpetual sabbath is to be kept to God; I say, to be kept for ever and ever. And for ought I know, one reason why one day in seven had 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

How Badman get from his friends, and did use to spend so spend it in all manner the Lord's day. of idleness and profaneness then he would be pleased well enough: but what was this; but 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 need not to have made that apology for your censuring 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 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, dan 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: 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 are they?

Wise. Why, he was greatly given, and that Badman given while a lad, to grievous to swearing and swearing and cursing; yea, cursing. he then made no more of swearing and cursing than I do of telling my fingers; yea, 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 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 a badge of his honour: he reckoned himself a man's fellow when he had learned to swear and curse boldly.

Atien, 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 in 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; and having once accustomed themselves unto it, they hardly leave it all the days of their lives.

Atten. Well, but now

Difference be- we are upon it, pray shew

twixt swearing me the difference between

and cursing. swearing and cursing; for

there is a difference, is

. there not?

What swear- Wise. Yes; there is a dif

ihg is. ference 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 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." 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.

Atlen. 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, need- A man may

lessly, and without a sin in swearing ground. To swear ground- to the truth. edly, and necessarily, (which then a man does, when he swears as being called thereto of God), that is tolerated by the word: But this was none of Mr Badman's 6wearing: and therefore that which now we are not concerned about.

Atten. I perceive by the prophet, that a man may sin in swearing to the 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 an high hand; for they presume to imagine, that God is as wicked as themsslves, 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 lye, is to call God to witness that that lye 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: 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 1 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 frantic 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 lyes, 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 mu3ed 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 itself is abominable: 1. Therefore it must be from prompt- Six causes of

ings of the spirit of the vain swearing.

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. 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 villainies, they shall conquer those that at such a time they have to do with, and make them believe their lyes to be true. G. 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 shew 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 of 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 curse, to curse profanely, it is to sentence another or ourself,

Of cursing for, or to evil; or to wish .what it is. that some evil might happen

to the person or thing under the curse, unjustly.

1. 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."

This David calls a grievous curse. "And behold," saith he to Solomon his son, "thou hast with thee Shimei a Benja'mite, which cursed me with a grievous curse in the day when I went to Mahanaim."

But what was this curse? Why, 1. It was a wrong sentence passed upon David: Shimei called him bloody man, man of Belial, when he was not. 2. He sentenced him to the evil that already 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 en vy, 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 v. ith 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, "I have not suffered (says he) my mouth to sin, 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 befal another or ourselves: and this kind of cursing young Badman accustomed himself unto. *

1. He would wish that evil might befal o

thers ; he would wish their Badman''s way necks broken, or that their of cursing. brains were out, or that

the pox, or the plague was upon them, and the like: All which is a devilish kind of cursing, and is become one of the common sins of cur age.

2. He would also as often wish a curse to himself, saying, Would I might be hanged, or burned, or the devil might fetch me, if it be not so, or the like. We count the Dam-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

Badman •wouldcurse mouth, and that uphis father, &c. on the least provoca

tion. 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 thir 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, would net stick to wish evil to the silly beasts 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, Y. 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.

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 handy-work. 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 thould say with his mouth, I wish that the king's picture were burned: would not this man's so saying ren« der 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 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 countthem 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 Swearing and sins against the light of nature, cursing are

1 To curse is so, because, sins against whoso curseth another knows the light of that at the same time he would nature. 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.

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 yon with seExamples of veral myself? but waving the God's anger abundance that might be menagainst them tioned, I will here present you that swear with two: One was that dreadand curse. ful judgment^of God upon one

N. P. at Wimbleton in Surry, who after a horrible fit of swearing at, and cursing of some persons that did not please him, suddenly fell sick, and in a 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 kinds 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 ahout 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 a while to talk with her, as she was washing hef ore: there stood also a little child by her tubside, and another a distance from 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, twisting round, and sinking into the ground. Then said the man, Pray to God to pardon thy sin, for thou art 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 scull, 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 which I will relate unto you. The thing is this: About a bow shot from where I once dwelt, there was a blind alehouse, and the man that kept it had a son whose name was Edward. This Edward was, as it were, an half-fool, both in his words and manner of behaviour. To this blind alehouse 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 poor wretch was devilishly addicted to cursing, yea, to cursing his father and mother, and any one else that crossed him. And because (though he was an half-fool) he saw that his practice was pleasing, he would do it with the more audaciousness.

Well, when these brave fellows came at their times to this tippling-house (as they call it) 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 used to entertain his guests.

The curses wherewith this Ned used 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 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 rend and tear him, and make him roar till he died away. I told you before, that I was an ear and eyewitness 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 Ned to curse, thathis mirth might be increased. I saw his father also wheu he was possessed, I sawhiminoneofhis fits,and saw his flesh, (as it was thought) by the devil, gathered up on an heap, about the bigness of half an egg, to the unutterable torment 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, 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 smoak; 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 smoak, 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, 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 ail sad judgments.

Atten. These were dreadful judgments indeed.

Wise. Aye, and they look like the threatning of that text, (though chiefly it concerned Judas): As he loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him: as he cloathed himself -with cursing as with a garment, so let it come into his bowels like water, and as oil, into his bones."

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, andof this naughty boyinparticu., lar. 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 A grievous swear, curse, lie, and steal, and thing to biing great is the misery of such poor up children children whose hard hap it is wickedly. 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 mother to train up a child in that very way that leadeth to hell and damnation, what thing 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.

Wise. Alas! his father did Badman put so, he put him out betimes to to be an ap- one of his own acquaintance, prentice. and intreated him of all love,

that he would take care of his son, and keep him from extravagant ways. His trade also was honest and commodious; he had besides a full employ therein, so that this young Badman had no vacant seasons, nor idle hours yielded him by his calling, therein to take opportunities to dp badly } but all was one to him, as he had begun to be vile in his fathsr's house, even so he continued to be when he was in the house of his master.

Atten. I have known some children, who, though they have been very bad at home, yet have altered much when they have been put out abroad; especially when they have fallen into a family, where the governors thereof have made conscience of maintaining the worship and service of God therein; but perhaps that might be wanting in Mr Bad* man's master's house.

Wise. Indeed some children do greatly mend, when put under other men's roofs; but, as I said, this naughty boy did not so > nor did his badness continue, because he wanted a master His master's that both could and did correct qualifications. it; for his master was a very good man, a very devout person; one that frequented the best soul-means, that set up the worship of God in his family, and also that walked himself thereafter. He was also a man very meek and merciful, one that did never overdrive young Badman in business, nor that kept him at it at unseasonable hours.

Atten. Say you so J This is rare; I for my part can see but few that can parallel, in these things, with Mr Badman's master.

Wise. Nor I* neither, (yet Mr Badman had such a one); A had master for, for the most part, masters a bad thing are now a-days such as mind nothing but their worldly concerns; and if apprentices do but answer their commands therein, soul and religion may go whither they will. Yea, I much fear, that there have been many towardly lads put out by their parents to such masters, that have quite undone them as to the next world.

Atten. The more is the pity. But pray, now you have touched upon this subject, shew me how many ways a master may be the ruin of his poor apprentice.

Wise. Nay, I cannot tell you of all the ways, yet some of them I will mention.

Suppose then that a towardly lad be put to be an apprentice with one that is reputed to be a godly man, yet that lad may be rained many ways; that is, if his master be not circumspect in all things that respect both God and man, and that before his apprentice.

1. If he be not moderate in the use of his apprentice; if he drives him beyond his strength; if he holds him to his work at unseasonable hours; if he will not allow him, convenient time to read the word, to pray, &c. this is the way to destroy him, that is, in those tender beginnings of good thoughts, and good beginnings about spiritual things.

2. If he suffers his house to be scattered with profane and wicked books, such as stir up to lust, to wantonness, such as teach idle, wanton, lascivious discourse, and such as have a tendency to provoke to profane drollery and jesting; and, lastly, such as tend to corrupt, and pervert the doctrine of faith and holiness. AH these things will eat as doth a canker, and will quickly spoil in youth, &c. those good beginnings that may pe putting forth themselves in them.

3. If there be a mixture of servants, that is, if some very bad be in the same place, that is away also to undo such tender lads ; for they that are bad and sordid servants, will be often (and. they have an opportunity too to be) distilling and fomenting of their profane and wicked words and tricks before them, and these will easily stick in the flesh 3nd minds of youth, to the corrupting of them,

4. If the master have one guise for abroad and another for home; that is, if his religion hangs by in his house as his cloak does, and he be seldom in it, except he be abroad, this young beginners will take notice of and stumble at. We say, hedges have eyes, and little pitchers have ears; and indeed, children make a greater inspection into the lives of fathers, masters, &c. than oft-times they are aware of: And therefore should masters be careful, else they may soon destroy good beginnings in their servants.

5. If the master be unconscionable in his dealing and trades with lying words: or if bad commodities be avouched to be good, or if he seeks after unreasonable gain, or the like his servant sees it, and it is enough to undo him. "Eli's sons being bad before the congregation, made men despise the sacrifices, of the Lord."

But these things, by the by; only they may serve for a hint to masters to take heed that they Badman had take not apprentices to destroy all advantages their souls. But young Bad- to be good. man had none of the hinderances; his father took care, and provided well for him, as to this: He had a good master; he wanted not good books, nor good instruction, nor good sermons, ncr good -':.amples, no nor good fellow servants neither! but all would not do.

Atten. It is a wonder that in such a family,

amidst so many spiritual helps, nothing should take hold of his heart! What I not good books, nor good instructions, nor good sermons, nor good examples, nor good fellow-servants, nor nothing do him good!

Wise. You talk he minded none of these things: nay, all these were abominable to him.

1. For good books, they might lie in his master's house till they rotted for him; he would riot regard to look into them, but contrariwise, would get all the bad and abominable books that he could, as beastly romances, and books full of ribbaldry, even such as immediately tended to set all fleshly lusts on fire. True, he durst not be known to have any of these, to his master; therefore would he never let them be seen by him, but would keep them in close places, and peruse them at such times as yielded him fit opportunities thereto.

2. For good instructions, he liked, that, much as he liked good books; his care was to hear but little thereof, and to forget what he heard as soon as it was spoken: yea, I have heard some that knew him then, say, that one might evidently discern by the shew of his countenance and gestures, that good counsel was to him like little ease, even a continual torment to him; nor did he ever count himself at liberty, but when farthest off of wholesome words. He would hate them that rebuked him, and count them his deadly enemies.

3. For good example, which was frequently set him by his master, both in religous and civil matters, these young Badman would laugh at, and would also make a by-word of them, when he came in place where he with safety could.

4. His master indeed would make him go with him to sermons, and that where he thought the best preachers were, but this ungodly young man, what shall I say, was (I think) a master of art in all mischief; he had these wicked ways to hinder himself of hearing, let the preacher thunder never so loud.

1. His way was, when

come into the place of hearing, How Badman to sit down in some corner, used to behave and then to fall fast asleep. himself at ser

2. Or else to fix his adult- mons. rous eyes upon some beautiful

object that was in the place, and so all sermon-while, therewith be feeding his fleshly lusts.

3. Or, if he could get near to some that he observed would fit his humour, he would be whispering, gigling, and playing with them, till such time as sermon was done.

Atten. Why! he was grown to prodigious height of wickedness.

Wise. He was so: and that which aggravates all, was, this was his practice as soon as he was come to his master, he was as ready at all these things, as if he had, before he came to his master, served an apprenticeship tolearn them.

Atten. There could not but be added (as you relate them) rebellion to his sin. Methinks it is as if he had said, I will not hear, I will not regard, I will not mind good, I will not mend, I will not turn, I will not be converted. _,_ Wise. You say true, and I

The desperate know not to whom more fitly •words of one to compare him, than to that H. S. who man, who, when I myself reance was my buked him for his wickedness, companion. in this great huff, replied,

What would the devil do for company, if it was not for such as I? Atten. Why, did youeyer hear anymansayso. JP ise. Yes, that I did; and this young Badman was as like him as an egg is like an egg. Alas! the scripture makes mention of many that by their actions speak the same: '.' They say unto God, Depart from us, for we desire not the knowledge of thy ways." Again, "They refuse to hearken, and pull away their shoulder, and stop their ears: yea they make their hearts hard as an adamantstone, lest they should hear the law, and the words that the Lord of hosts hath sent." What are all these but such as Badman, and such as the young man but now mentioned? That young man was my play-fellow when I jyas solacing myself in my sins: I may make mention of him to my shame; but he has a great many fellows.

Atten. Young Badman was like him indeed, and he trod his steps, as if his wickedness had been his very copy; I mean as to his desperateness: for had he not been a desperate one, he would never have made you such a reply, when you was rebuking of him for his sin. But when did you give him such a rebuke?

Wise. A while after God had parted him and I, by calling of me (as I hope) by his grace, still leaving him in his sins; and so far as I could ever gather, as he lived, so he died, even as Mr Badman did; but we will leave him, and return again to our discourse.

Atten. Ha! poor obstinate sinners! Do they think that God cannot be even with them?

Wise. I do not know what they think, but I know that God hath said, That as "he cried, and they would not hear, so they shall cry, and I will not hear, saith the Lord," Doubtless there is a time coming, when Mr Badman will cry for this.

Atten. But I wonder that he should be so expert in wickedness so soon! Alas, he was but a stripling ; I suppose he was as yet, not twenty.

Wise. No, ner eighteen neither; but (as with Ishmael, and with the children that mocked the prophet) the seeds of sin did put forth themselves betimes in him.

Atten. Well, he was as wicked a ycung man as commonly one shall hear of.

Wise. You will say so, when you know all,.

Atten. All! I think here is great all; buf if there is more behind pray let us hear it.

Wise. Why, then I will tell you, that he

had not.been with his master much above a

year and a half, but he

Badman's ap- came acquainted with guaintance. three young villains (who

here shall be nameless) that taught him to add to his sin, much of like kind; and he as aptly received their inT Structions. One of them was chiefly given to uncleanness, another to drunkenness,' and the third to purloining, or stealing from hi$ master.

Atten. Alas I poor wretch, he was bad enough before; but these, I suppose made him much worse.

Wise. That they made him worse you may be sure of, for they taught him to be an arch, a chief one in all their ways.

Atten. It was an ill hap that he ever came acquainted with them.

Wise. You must rather word it thus. It was the judgment of

A sign of God that he did; that is, God's anger. he came acquainted with

them, through the anger of God. He had a good master, and before him a good father: By these he had good counsel given him for months and years to-? gether; but his heart was set upon mischief; he loved wickedness more than to do good, evea J£ nti his iniquity came to bejiateful; therefore, from the anger of God it was, that these companions of his, and he, did at last so acquaint together. Says Paul, "They did not like to retain God in their knowledge;" and what follows ?" wherefore, God gave them over, pr up to their own hearts lusts." And again, *' As for such as turn aside to their own crooked ways, the Lord shall lead them forth with the workers of iniquity." This therefore was God's hand upon him, that he might be destroyed, be damned; because he received not the love of the truth that he might be saved. He chose his delusions and deluders for him, even the company of base men, of fools, that Jie might be destroyed.

Atten. I cannot but think indeed, that it is a.great judgment of God for a man to be given up to the company of vile men; for what are such but The devil's the devil's decoys, even those decoys. by whom he draws the simple into his net? A whoremaster, a drunkard, a £hief, what are they but the devil's baits, by which he catcheth others?'

Wise. You say right; but this young Badman was np simple one, if by simple you mean one uninstructed; for he had often good counsel given him; but, if by simple you mean him that is a fool as to the true knowledge of and faith in Christ, then he was a simple one indeed; for he chose death father than life, and to live hi continual opposition to God, rather than to be reconciled unto him: according to that saying of the wise man, "The fools hated knowledge, and did not chuse the fear of the Lord:" And what judgment more dreadful can a fool be given up to, than to be delivered into the hands of such men, that have skill to do nothing but to ripen sin, and hasten its finishing unto damnation? And therefore men should be afraid of offending God, because he can in this manner punish them for their sins. I knew a man that once was, as I thought, hopefully awakened about his condition; yea, I knew two that were so awakened; but in time they began to draw back, and to incline again to This was done their lusts; wherefore God at Bedford. gave them up to the com

pany of three or four men, that in less than three years time brought them roundly to the gallows, where they were hanged like dogs, because they refused to live like honest men.

Atten. But such men do not believe, that thus to be given up of God, is in judgment and anger; they rather take it to be their liberty, and do count it their happiness; they are glad that their cord is loosed, and that the reins are on their neck; they -are glad that they may sin without controul, and that they may chuse such company as can make them more expert in an evil way. Wise. Their judgment is therefore so much the greater, because thereto is added blindness of mind, and hardness of heart in a wicked way. They are turned up to the way of death, but must not see to what place they are going: "They must go as the ox to the slaughter, and as the fool to the correction of the stocks, till a dart strike through their liver, not knowing that it is for their life. This, I say, makes their judgment double, they are given up of God, for a while to sport themselves with that which will assuredly "make them mourn at last, when their flesh and their body is consumed." These are those that Peter speaks of, that shall utterly perish in their own corruptions; these, I say, who count it pleasure to riot in the day.time, and that sport themselves with their own deceivings, are as natural brute beasts, made to be taken and destroyed.

Atten. Well, but I pray now concerning these three villains that were young Badman's companions : Tell me more particularly how he carried it then.

Wise. How he carried it! Why, he did as they. I intimated so much before, when I said, they made him an arch, a chief one in their ways.

First, he became a frequenter of taverns and tippling-houses, and would stay there until he Badman frewas even as dTunk as a quoits taverns. beast. And if it was so, that he could not get out by day, he would, be sure, get out by night. Yea, he became so common a drunkard at last, that he was taken notice of to be a drunkard even by all.

Atten. This was swinish, for drunkenness is so beastly a sin, a sin so much against nature, that I wonder that any that have but the appearance of men, can give up themselves to so beastly (yea worse than beastly) a thing.

Win. It is a swinish vanity indeed. I will tell you another stoA story of a ry. There was a gentledrunkard. man that had a drunkard

to be his groom, and coming home one night very much abused with beer, his master saw it. Well, (quoth his master within himself) I will let, thee alone to-night, but to-morrow morning I will convince thee, that thou art worse than a beast, by the behaviour of my horse. So when morning was come, he bids his man go and water his horse, and so he did; but coming up to his master, he commands him to water him again; so the fellow rid into the water a second time, but his master's horse would now drink no more, so the fellow came up and told his master. Then said his master, Thou drunken sot, thou art far worse than my horse; he will drink but to satisfy nature, but thou wilt drink to the abuse of nature; he will drink but to refresh himself, but thou to thy hurt and damage; be will drink, that he may be more serviceable to his master, but thou, till thou art incapable of serving either God or man. O, thou beast, how much art thou worse than the horse that thou ridest on!

Atten. Truly, I think that his master served him right; for in doing as he did, he shewed him plainly, as he said, that he had not so much government of himself as his horse had of himself; and, consequently, that his beast did live more according to the law of his nature by far than did his man. But pray go on with what you have further to say.

Wise. Why, 1 say, that there are four things, which if they were well considered, would make drunkenness to be abhorred in the thoughts of the children of men.

1. It greatly tendeth to impoverish and beggar a man. "The drunkard," says Solomon, "shall come to poverty." Many that have begun the world with plenty, have gone out of it in rags, through drunkenness. Yea, many children that have been born to good estates, have yet been brought to a flail and a rake, through this beastly sin of their parents.

2. This sin of drunkenness, it bringeth upon the body, many, great, and incurable diseases, by which men do in little time come to their end, and none can help them. So, because they are overmuch wicked, therefore they die before their time.

3. Drunkenness is a sin that is oftentimes attended with abundance of other evils, "Who hath wo? Who hath sorrow? Who hath contentions? Who hath babblings? Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine:" they that go to seek mixt wine: that is, the drunkard.

4. By drunkenness men do oftentimes shorten their days; go out of the ale-house drunk, and break their necks before they come home. Instances not a few might be given of this, but this is so manifest, a man need say nothing.

Atten. But that which is worse than all is, it also prepares men for everlasting burnings.

Wise. Yea, and it so stupifies and besots the soul, that a man that is far gone in drunkenness, is hardly ever recovered to God. Tell me, when did you see an old drunkard converted i No, no, such an one will sleep till he dies, though he sleeps on the top of a mast: let his dangers be never so great, and death and damnation never so near, he will not be awaked out of his sleep. So that if a man have any respect either to credit, health, life, or salvation, he will not, be a drunken man. But the truth is, where this sin gets the upper hand, men are, as I said before, so intoxicated and bewitched with the seeming pleasure and sweetness thereof, that they have neither heart nor mind to think of that which is better in itself, and would, if embraced, do them good.

Atten. You say that drunkenness tends to poverty, yet some make themselves rich by drunken bargains.

Wise. I said so, because the word says so. And as to some mens getting thereby, that is indeed but rare and base; yea, and base will be the end of such gettings. The word of God is against such ways, and the curse of God will be the end of such doings. An inheritance may sometimes thus be hastily gotten at the beginning, but the end thereof shall not be blessed. Hark, what the prophet saith, "Wo to him that coveteth an evil covetousness, that he may set his nest on high;" whether he makes drunkenness, or ought else, the engine or decoy to get it: for that man doth but consult the shame of his own house, the spoiling of his family, and the damnation of his soul; for that which he getteth by working of iniquity, is but a getting by the devices of hell; therefore he can be no gainer neither for himself or family, that gains by an evil course. But this is one of the sins that Mr Badman was addicted to after he came acquainted with these three fellows, nor could all that his master could do break him off this beastly sin.

jitten. But where, since he was but an. apprentice, could he get money to follow this practice; for drunkenness, as you have intimated, is a very costly sin.

Wise. His master paid for all. For (as I told you before) as he learned of these three vil- Badman's

lains to be a beastly drunk- masters purse E

paid for his ard; so he learned of them to drunkenness. pilfer and steal from his master. Sometimes he would sell off his master's goods, but keep the money, that is, when he could: also sometimes he would beguile his master, by taking out of his cash-box; and when he could do neither of these, he would convey away of his master's wares, what he thought would be least missed, and send or carry them to such and such houses, where he knew they would be laid up to his use; and then appoint set times there, to meet and make merry with these fellows.

Atten. This was as bad, nay, I think, worse than the former; for by thus doing, he did Tiot only run himself under the wrath of God, tut has endangered the undoing of his master and his family.

Wise. Sins go not alone, but follow one the Ciher as do the links of a chain; he that will he a drunkard, must have money, either of his own, or of some other man's; either of his father's, mother's, master's, or at the highway, or some way.

sltten. I fear that many an honest man is Hi done by such kind of servants.

Wise. I am of the same mind with you, but this should make the dealer the more wary what kind of servants he keeps, and what kind of apprentices he takes. It should also teach him to look well to his shop himself; also to take a strict account of all things that are bought and sold by his servants. The master's neglect herein may embolden his servant to be bad, and may bring him too in short time to rags, and a morsel of bread.

Atten. I am afraid that there is much of this kind of pilfering among servants in these bad days of ours.

Wise. -Now, while it is in my mind, I will tell you a sto- "*-"

ry. When I was in prison, there came a woman to me that was under a great deal of trouble. So I asked her (she being a stranger to me) what she had to say to me. She said, She was afraid she should be damned. I asked her the causeof those fears. She told me, That she had some time since lived with a shopkeeper at Wellingborough, and had robbed his box in the shop several times of money, to the value of more than now I will say; and pray, says she, tell me what I shall do. I told her, I would have her go to her master, and make him satisfaction. She said, she was afraid; I asked her why? She said, she doubted he would hang her. I told her, that I would intercede for her life, and would make use of other friends too, to do the like; but she told me she durst not venture that. Well, said I, shall I send to your master, while you abide out of sight, and make your peace with him, before he sees you ? and with that I asked her master's name. But all that she said in answer to this was, Pray let it alone till I come to you again. So away she vent, and neither told me her master's name nor her own. This is about ten or twelve years since, and I never saw her again. I tell you this story, for this cause, to confirm your fears, that such kind of servants too many there be; and that God makes them sometimes like old Tod, of whom mention was made before (through the terrors that he lays upou them) to betray themselves.

I could tell you of another, that came to me with a like relation concerning herself, and the robbing of her mistress; but at this time let this suffice.

Atten. But what was that other villain addicted to ? I mean young Badman's third companion.

Wise. Uncleanness: I told you before, but it seems you forgot.

Atten. Right, it was uncleanness. Uncleanness is also a filthy sin.

Wise. It is so; and yet it is one of the most reigning sins in our day.

Atten. So they say, and that too among those that one would think had more wit, even among the great ones.

Wise. The more is the pity, for usually examples that are set by them Sins of great that are great and chief, spread men danger- sooner, and more universally, bus. than do the sins of other men;

yea, and when such men are at the head in transgressing, sin walks with a bold face through the land. As Jeremiah saith of the prophets, so may it be said of such, >"From them is profaneness gone forth into all the land;" that is, with bold and audacious face.

Atten. But pray let us return again to Mr Badman and his companions. You say one of them was very vile in the commission of uncleanness.

Wise. Yes, so I say; not but that he was a drunkard, and also thievish, but he was most arch in the sin of uncleanness: this roguery was his master-piece, for he was a ringleader to them all in the beastly sin of whoredom. He was also best acquainted with such houses where they were, and so could readily lead the rest of his gang unto them. The strumpets also," because they know this young villain, would at first discover themselves in all their whorish pranks to those that he brought with him.

Alien. That is a deadly thing: I mean, it is a deadly thing to young men, when such beastly queens shall, with words and carriages that are openly tempting, discover themselves unto them; it is hard for such to escape their snare.

Wise. That is true, therefore the wise man's counsel is the best; «* Come not near the door of her house;" for they are (as you say) very tempting, as is seen by her in the Proverbs: *' I looked," says the wise man, " through my casement, and beheld among the simple ones, I discerned a young man void of understanding, passing through the street near her corner, and he went the way to her house, in the twisins to tale person, and he had lived so long notice of. in that sin, that he had almost

lost his sight. So his physicians were sent for, to whom he told his disease; but they told him, that they could do him no good, unless he would forbear his women. "Nay then," said he, " farewell sweet sight." Whence observe, that this sin, as I said, is destructive to the body, and also, that some men be so in love therewith, that they will have it, though it destroy their body.

Atten. Paul says also, that he that sins this sin, sins against his own body. But what of that? he that will run the hazard of eternal damnation to his soul, but he will commit this ein, will for it run the hazard of destroying his body. If young Badman feared not the damnation of his soul, do you think that the consideration of impairing of his body would have deterred him therefrom?

Wise. You say true. But yet, methinks, there are still such bad effects follow often, upon the commission of it, that if men would consider them, it would put, at least, a stop to their career therein.

Atten. What other evil effects attend this sin?

Wise. Outward shame and disgrace, and that in these particulars.

First, There often follows this foul sin, the foul disease, called by us the venereal diseaset which is so nauseous and stinking, so infectious to the whole body, (and so entailed to this sin,) that hardly are any corr.mon with unclean women, but they have more or less a touch of it, to their shame.

Aiten. That is a foul disease indeed! I knew a man once that rotted away with it; and another that had his nose eaten off, and his mouth almost quite sewed up thereby.

Wise. It 4s a disease, that where it is, it commonly declares, that the cause thereof is uncleanness. It declares to all that beholds such a man, that he is an odious, a beastly, unclean person. This is that strange punishment that Job speaks of, that is appointed to seize on these workers of iniquity.

Atten. Then it seems you think, that the strange punishment that Job there speaks of, should be the foul disease.

Wise. I have thought so indeed, and that for this reason: We see that this disease is entailed, as I may say, to this most beastly sin ; nor is there any disease so entailed to any other sin, as this to this. That this is the sin to which the strange punishment is entailed, you will easily perceive, when you read the text. "I made a covenant with mine eyes," said Job, "why should I think upon a maid? For what portion is there (for that sin) from above, and what inheritance of the Almighty from on high V And then he answers himself: " Is not destruction to the wicked, and a strange punishment to the workers of iniquity?' This strange punishment is the pox.

Also I think this foul disease is that which Solomon intends, when he saith, (speaking of this unclean and beastly creature. "A wound and dishonour shall he get, and his reproach shall not be turned away/' A punishment Job calls it; a wound and dishonour Solomon calls it; and they both do set it as a remark upon this sin; Job calling it " a strange punishment," and Solomon a "reproach that shall not be turned away" from them that are common in it.

Atten. What other things follow upon the commission of this beastly sin?

Wise. Why, often-times it is attended with murder, with the murder of the babe begotten on the defiled bed. How common it is for the bastard-getter and bastard bearer to consent together to murder their children, will be better known at the day of judgment; yet something is manifest now.

I will tell you another story. An ancient man, one of mine acquaintance, '--_*- a man of good credit in our

country, had a mother that was a midwife, who was mostly employed in laying great persons. To this woman's house, upon a time, comes a brave young gallant on horseback, to fetch her to lay a young lady. So she addresses herself to go with him; wherefore he takes her up behind him, and away they ride in the night. Now they had not rode far, but the gentleman alighting from his horse, took the old midwife in his arms from the horse, turned round with het several times, and then set her up again; then he got up, and away they went till they come to a stately house, into which he had her, and so into a chamber where the young lady was in her pains. He then bid the midwife do her office, and she demanded help; but he drew out his sword, and told her, if she did not make speed to do her office without, she must look for nothing but death. Well, to be short, this old midwife laid the young lady, and a fine sweet babe she had. Now there was made in a room hard by, a very great fire: So the gentlemen took up the babe, went and drew the coals from the stock, cast the child in, and covered it up, and there was an end of that. So when tne midwife had done her work, he paid her well for her pains, but shut her up in a dark room all day, and when night came, took her behind him again, and carried her away, till she came almost at home; then he turned her round and round, as he did before, and had her to her house, set her down, bid her farewell, and away he went; and she could never tell who it was.

This story the midwife's son, who was a minister, told me; and also protested that his mother told it him for a truth.

Atten. Murder doth otten follow indeed, as that which is the fruit of this sin: But sometimes God brings even these adulterers and adulteresses to shameful ends. I heard ot one, (I think a doctor ot physic), and his wnore, who had three or four bastards betwixt them,

and had murdered them all, but

_,_ at last themselves were hanged

for it, in or near Colchester. It

came out after this manner: The whore was

so afflicted in her conscience about it, that

she could not be quiet until she had made it

known. Thus God many times makes the

actors of wickedness their own accusers, and

brings them by their own tongues to condign

punishment for their own sins.

Wise. There have been many such instances; but we will let that pass. I was 'once in the presence of a woman, a married woman, that lay sick of the sickness whereof she died; and being smitten in her conscience for the sin of uncleanness, which she had often committed with other men, I heard her (as she lay upon her -1- bed) cry out thus : I am a whore, and all my children arc bastards; and I must go to hell for my sin: and lcok, there stands the devil at my bed's feet to receive my soul when I die.

AiUn. These are sad stories, tell no more of them now, but if you please shew me yet some other of the evil effects of this beastly sin.

Wise. This sin is such a snare to the soul, that unless a miracle of grace prevents, it unavoidably perishes in the inchanting and bewitching pleasures of it. This is manifest by these and such-like texts.

"The adulteress will hunt for the precious life. Whoso commiteth adultery with a woman, lacketh understanding; and he that doth it, destroyeth his own soul. An whore is a deep ditch, and a strange woman is a narrow pit. Her house inclines to death,, and her paths unto the dead. None that go in unto her return again, neither take they hold of the path of life. She hath cast down many wounded; yea many strong men have been slain by her: Her house is the way to hell, going down to the chambers of death."

Atteu. These are dreadful sayings, and do shew the dreadful state of those that are guilty of this sin.

Wise. Verily so they do. But yet that which makes the whole more dreadful, is that men are given up to this sin, because they are abhorred of God; and because abhorred, therefore they shall fall into the commission of it, and shall live there: "The mouth (that is, the flatt'ring lips) of a strange woman is a deep pit, the abhorred of the Lord shall fall therein." Therefore it saith again of such, that they "have none inheritance in the kingdom oi Christ and of God." Atten. Put all together and it is a dreadful thing to live and die in this transgression. Wise. True: But suppose, that instead of all these judgments, this sin had attending of it all the felicities of this life, and no bitterness, shame, or disgrace, mixed with it, yet one hour in hell will spoil all. O; this hell* hell-fire, damnation in hell, it is such an inconceivable punishment, that were it but thoroughly believed, it would nip this sin, with others, in the head. But here is the mischief, those that give up themselves to these things, do so harden themselves in unbelief and Atheism about these things, the "punishments that God hath threatened to inflict upon the committers of them, that at last they arive to, almost, an absolute and firm belief that there is no judgment to come hereafter, else they would not, they could not, no not attempt to commit this sin, by such abominable language as some do.

I heard of one that should say to his Miss, when he tempted her to the committing of this sin, if thou wilt venture _(_ thy body, I will venture my

Desperate soul. And I myself heard a-, words. nother say, when he was temp

ting of a maid to commit uncleanness with him, (it was in Olivet's days), That if she did prove with child, he would tell her bow she might escape punishment, (and that was then somewhat severe;) say, saith he, when you come be4_ fore the judge, Than you are

with child by the Holy Ghost. I heard him say thus, and it greatly afflicted me; I had a mind to have accused him for it before some magistrate; but he was a great man, and I was poor, and young; sa 1 let it alone, but it trpubled me very much. Atten. It was the most horrible thing that

ever 1 heard in my life. But how iar off

are these men from that spirit and grace that

dwelt in Joseph!

Wise. Right: When Joseph's mistress tempted him, yea, tempted him daily; yea, she laid hold Of Chaste on him, and said, with her Joseph, whore's forehead, '< Come, lie with me;" but he refused: He hearkened not to lie with her, or to be with her. Mr Badman would have taken the opportunity. And alittle tocomment upon this of Joseph.

1. Here is a Miss, a great Miss, the wife of the captain of the guard, some beautiful dame, I'll warrant you.

2. Here is a Miss won, and in her whoreish affections come over to Joseph, without his speaking of a word.

3. Here is her unclean desire made known; ** Come, lie with me," said she.

4. Here was a fit opportunity; there was pone of the men of the house there within.

5. Joseph was a young man lull of strength, and therefore the more in danger to be taken.

6. This was to him a temptation from her that lasted days.

7. And yet Joseph refused, 1. Her daily temptation : 2. Her daily solicitation; 3 Her daily provocation, heartily, violently, and constantly: For when she caught him by the garment, saying, "Lie with me," he kit his garment in her hand, and gat him out: Ay, and although contempt, treachery, slander, accusation, imprisonment, and danger of death followed, (for an whore careth not what mischief she does when she cannot have her end), yet Joseph will not defile himself, sin against God, and hazard his own eternal salvation.

Atten. Blessed Joseph! I would thou hadst more fellows!

Wise. Mr Badman has more fellows than Joseph, else there would not be so many whores as there are; for though I doubt not but that that sex is bad enough this way, yet I verily believe that many of them are made whores at first by the flatteries of Badman's fellows. Alas, there is many a woman plunged into this sin at first even by the promises of marriage; I say, by these promises they are flattered, yea, forced into a consenting to these villains, and so being in, and growing hardened in their hearts, they at last give themselves up, even as wicked men do, to act this kind of wickedness with greediness. But Joseph you see was of another mind ; for the fear of God was in him.

I will, before I leave this, tell you here two notable stories: and I wish Mr Badman's companions may hear of them. They are found in Clark's Looking-glass for sinners: and are these.

Mr Cleaver (says Mr Clark) reports of one wtwip he knew that had committed the act of uncleanness, whereupon he fell into such horror of conscience that he hanged himself, leaving it thus written in a paper: «Indeed (saith he) I acknowledge it to be utterly unlawful for a man to kill himself, but I am bound to act the magistrate's part, because the punishment of this sin is death.'

Clark doth also make mention of two more, who asthey were committing adultery in London, were immediately struckdead with fire from heaven in the very act. Their bodies were 6o found, half burnt up, and sending out a most loathsome savour.

Atten. These are notable stories indeed.

Wise. So they are, and I suppose they are as true as notable.

Atten. Well, but I wonder if young Badman's master knew him to be such a wretch, that he would suffer him in his house.

Wise. They liked one another even as fire and water do. Badman and Young Badman's ways were his master abodious to his master, and his hor one master's ways were such as another. young Badman could not endure. Thus in these two was fulfilled that saying of the Holy Ghost; "An unjust man is an abomination to the just; and he that is upright in the way, is an abomination to the wicked."

The good man's ways Mr Badman could not abide, nor could the good man abide the bad ways of his base appientice. Yet would, soul. For a family where godliness is professed and practised, is God's ordinance, the place which he has appointed to teach young ones the way and fear of God. Now to be put out of such a family, into a bad, a wicked one, as Mr Badman was, must needs be a judgment, and a sign of the anger of God. For in ungodly families, men learn to forget God, to hate goodness, and to estrange themselves from the ways of those that are good.