Atten. Well, I also heard of both these my self, and of more too, as remarkable in their kind as these, if I had any list to tell them: but let us leave those that are behind to others, or to the coming of Christ, who then will justifie or condemn them as the merit of their work shall require; or if they repented, and found mercy, I shall be glad when I know it, for I wish not a curse to the Soul of mine Enemy.
Wise. There can be no pleasure in the telling of such stories, though to hear of them may do us a pleasure: They may put us in mind that there is a God that judgeth in the earth, and that doth not alwayes forget nor deferre to hear the Crye of the destitute; They also carry along with them both Caution and Counsel to those that are the survivors of such. Let us tremble at the Judgements of God, and be afraid of sinning against him, and it shall be our protection. It shall go well with them that fear God, that fear before him.
Atten. Well Sir, as you have intimated, so I think we have in this place spoken enough about these kind of men; if you please, let us return again to Mr. Badman himself, if you have any more to say of him.
Wise. More! we have yet scarce throughly begun with Any thing that we have said. All the particulars are in themselves so full of badness, that we have rather only looked in them, than indeed said any thing to them: but we will pass them, and proceed. You have heard of the sins of his Youth, of his Apprentiship, and how he set up, and married, and what a life he hath led his wife; and now I will tell you some more[88a]of his pranks. He had the very knack of Knavery; had he, as I said before, been bound to serve an Apprentiship to all these things, he could not have been more cunning, he could not have been more artificial at it.
Atten. Nor perhaps so artificially neither. For as none can teach Goodness like to God himself, so concerning Sin and Knavery, none can teach a man it like the Devil, to whom, as I perceive, Mr. Badman went to School from his Childhood to the end of his life. But pray Sir, make a beginning.
Wise. Well so I will. You may remember that I told you what a condition he was in for Money before he did marry, and how he got a rich Wife, with whose Money he paid his debts: Now when he had paid his debts, he having some Moneys left, he sets up again[88b]as briskly as ever, keeps a great Shop, drives a great Trade, and runs again a great way into debt; but now not into the debt of one or two, but into the debt of many, so that at last he came to owe some thousands; and thus he went on a good while. And to pursue his ends the better, he began now to study to please all men, and to suit himself to any company; he could now be as they, say as they, that is, if he listed; and then he would list, when he perceived that by so doing, he might either make them his Customers or Creditors for his Commodities. If he dealt with honest men, (as with some honest men he did) then he would be as they; talk as they, seem to be sober as they, talk of Justice and Religion as they, and against Debauchery as they; yea, and would too seem to shew a dislike of them that said, did, or were otherwise than honest.
Again, when he did light among those that were bad, then he would be as they, but yet more close and cautiously, except he were sure of his company: Then he would carry it openly, be as they; say, Damn’em and Sink’em, as they. If they railed on Good men, so could he;[89]if they railed on Religion, so could he: if they talked beastly, vainly, idlely, so would he; if they were for drinking, swearing, whoring, or any the like Villanies, so was he. This was now the path he trod in, and could do all artificially, as any man alive. And now he thought himself a perfect man, he thought he was always a Boy till now. What think you now of Mr. Badman?
Atten. Think! why, I think he was an Atheist: For no man but an Atheist can do this. I say, it cannot be, but that the man that is such as this Mr. Badman, must be a rank and stinking Atheist; for he that believes that there is either God or Devil, Heaven or Hell, or Death, and Judgment after, cannot doe as Mr. Badman did; I mean, if he could do these things without reluctancy and check of Conscience; yea, if he had not sorrow and remorse for such abominable sins as these.
Wise. Nay, he was so far off from reluctancies and remorse of Conscience for these things, that he counted them the excellency of his Attainments, the quintessence of his Wit, his rare and singular vertues, such as but few besides himself could be the Masters of. Therefore, as for those that made boggle and stop at things, and that could not in Conscience, and for fear of Death and Judgement, do such things as he; he would call them Fools and Noddies, and charge them for being frighted with the talk of unseen Bugbears; and would encourage them, if they would be men indeed, to labour after the attainment of this his excellent art. He would often-times please himself[90a]with the thoughts of what he could do in this matter, saying within himself; I can be religious, and irreligious, I can be any thing, or nothing; I can swear, and speak against swearing; I can lye, and speak against lying; I can drink, wench, be unclean, and defraud, and not be troubled for it: Now I enjoy my self, and am Master of mine own wayes, and not they of me. This I have attained with much study, great care, and more pains. But this his talk should be only with himself, to his wife, who he knew durst not divulge it; or among his Intimates, to whom he knew he might say any thing.
Atten. Did I call him before an Atheist? I may call him now a Devil, or a man possessed with one, if not with many. I think that there cannot be found in every corner such an one as this. True, it is said of King Ahaz, that be sinned more and more; and of Ahab, that he sold himself to work wickedness; and of the men of Sodom, that they were sinners exceedingly before the Lord.[90b]
Wise. An Atheist he was no doubt, if there be such a thing as an Atheist in the world, but for all his brags of perfection and security in his wickedness, I believe that at times God did let down fire from Heaven into his Conscience. True, I believe he would quickly put it out again, and grow more desperate and wicked afterward, but this also turned to his destruction, as afterward you may hear.[90c]
But I am not of your mind, to think that there are but few such in the world; except you mean as to the Degree of wickedness unto which he had attained. For otherwise, no doubt,[90d]there is abundance of such as he: men of the same mind, of the same principles, and of the same conscience too, to put them into practice. Yea, I believe that there are many that are endeavouring to attain to the same pitch of wickedness; and all them are such as he, in the Judgment of the Law; nor will their want of hellish wit to attain thereto, excuse them at the day of Judgment. You know that in all Science, some are more arch than some; and so it is in the art, as well as in the practice of wickedness: some are two-fold, and some seven-fold more the children of Hell than others, (and yet all the children of Hell,) else they would all be Masters, and none scholars in the school of wickedness. But there must be Masters, and there must be Learners; Mr. Badman was a master in this art, and therefore it follows that he must be an arch and chief one in that mystery.
Atten. You are in the right, for I perceive that some men, though they desire it, cannot be so arch in the practice thereof as others, but are (as I suppose they call them) fools and dunces to the rest, their heads and capacities will not serve them to act and do so wickedly. But Mr. Badman wanted not a wicked head to contrive, as well as a wicked heart to do his wickedness.
Wise. True, but yet I say, such men shall at the day of Judgment, be judged, not only for what they are, but also for what they would be. For if the thought of foolishness is sin,[91a]doubtless the desire of foolishness is more sin: and if the desire be more, the endeavour after it must needs be more and more.[91b]He then that is not an artificial Atheist and Transgressor, yet if he desires to be so, if he endeavoureth to be so, he shall be Judged and condemned to Hell for such an one. For the Law Judgeth men, as I said, according to what they would be. He that looketh upon a woman to lust after her, hath committed adultery with her already in his heart.[91c]By the same rule, he that would steal, doth steal; he that would cheat, doth cheat; he that would swear, doth swear; and he that would commit adultery, doth do so. For God Judgeth men according to the working of their minds, and saith; As he thinketh, so is he. That is, so is he in his heart, in his intentions, in his desires, in his endeavours; and Gods Law, I say, lays hold of the desires, intentions and endeavours, even as it lays hold of the act of wickedness it self.[91d]A man then that desires to be as bad as Mr. Badman, (and desires to be so wicked have many in their hearts) though he never attains to that proficiency in wickedness as he, shall yet be Judged for as bad a man as he, because ’twas in his desires to be such a wicked one.
Atten. But this height of wickedness in Mr. Badman, will not yet out of my mind. This hard, desperate, or what shall I call it, diabolicall frame of heart, was in him a foundation, a ground-work, to all acts and deeds that were evil.
Wise. The heart, and the desperate wickedness of it, is the foundation and groundwork of all. Atheism, professed and practicall, spring both out of the heart, yea and all manner of evils besides.[92a]For they be not bad deeds that make a bad man, but he is already a bad man that doth bad deeds. A man must be wicked before he can do wickedness.[92b]Wickedness proceedeth from the wicked. ’Tis an evil tree that bears evil fruit, men gather no grapes of thorns; the heart therefore must be evil, before the man can do evil, and good before the man doth good.
Atten. Now I see the reason why Mr. Badman was so base, as to get a Wife by dissimulation, and to abuse her so like a Villain when he had got her, it was because he was before by a wicked heart prepared to act wickedness.
Wise. You may be sure of it; for from within, out of the heart of man proccedeth evil thoughts, Adulteries, Fornications, Murders, Thefts, Coveteousness, Wickedness, Deceit, Lasciviousness, an evil Eye, Blasphemy, Pride, Foolishness. All these things come from within, and defile a man.[92c]And a man, as his naughty mind inclines him, makes use of these, or any of these, to gratifie his lust, to promote his designs, to revenge his malice, to enrich, or to wallow himself in the foolish pleasures and pastimes of this life: And all these did Mr. Badman do, even to the utmost, if either opportunity, or purse, or perfidiousness, would help him to the obtaining of his purpose.
Atten. Purse! Why he could not but have Purse to do almost what he would, having married a wife with so much money.
Wise. Hold you there; some of Mr. Badmans sins were costly, as his drinking, and whoring, and keeping other bad company; though he was a man that had ways too many to get money, as well as ways too many to spend it.
Atten. Had he then such a good Trade, for all he was such a bad man? or was his Calling so gainfull to him, as alwayes to keep his Purses belly full, though he was himself a great spender?
Wise. No: It was not his Trade that did it, though he had a pretty trade too. He had another way to get Money, and that by hatfulls and pocketfulls at a time.
Atten. Why I trow he was no Highway man, was he?
Wise. I will be sparing in my speech as to that, though some have muttered as if he could ride out now and then, about no body but himself knew what, over night, and come home all dirty and weary next morning. But that is not the thing I aim at.
Atten. Pray let me know it, if you think it convenient that I should.
Wise. I will tell you: It was this, he had an art to Break,[93a]and get hatfulls of money by breaking.
Atten. But what do you mean by Mr. Badmans Breaking? you speak mystically, do you not?
Wise. No, no, I speak plainly. Or, if you will have it in plainer language, ’tis this: When Mr. Badman had swaggered and whored away most of his wifes portion, he began to feel that he could not much longer stand upon his legs in this course of life, and keep up his Trade and Repute (such as he had) in the world; but by the new Engine of Breaking. Wherefore, upon a time, he gives a great, and sudden[93b]rush into several mens debts, to the value of about four or five thousand pound, driving at the same time a very great trade, by selling many things for less than they cost him, to get him custom, therewith to blind his Creditors eyes. His Creditors therefore feeling that he had a great employ, and dreaming that it must needs at length turn to a very good account to them, trusted him freely without mistrust, and so did others too, to the value of what was mentioned before. Well, when Mr. Badman had well feathered his Nest with other mens goods and money, after a little time[93c]he breaks. And by and by it is noysed abroad that Mr. Badman had shut up Shop, was gone, and could trade no longer. Now, by that time his breaking was come to his Creditors ears, he had by Craft and Knavery made so sure of what he had, that his Creditors could not touch a penny. Well, when he had done, he sends his mournfull sugered letters to his Creditors, to let them understand what had happened unto him, and desired them not to be severe with him;[94a]for he bore towards all men an honest mind, and would pay so far as he was able. Now he sends his letters by a man[94b]confederate with him, who could make both the worst, and best of Mr. Badmans case: The best for Mr. Badman, and the worst for his Creditors. So when he comes to them, he both bemoans them, and condoles Mr. Badmans condition: Telling of them, that without a speedy bringing of things to a conclusion, Mr. Badman would be able to make them no satisfaction, but at present he both could, and would, and that to the utmost of his power: and to that end, he desired that they would come over to him. Well, his Creditors appoint him a time, and come over; and he, mean while, authorizes another to treat with them, but will not be seen himself, unless it was on a Sunday, lest they should snap him with a Writ. So his deputed friend treats with them about their concern with Mr. Badman, first telling them of the great care that Mr. Badman took to satisfie them and all men for whatsoever he ought, as far as in him lay, and, how little he thought a while since to be in this low condition. He pleaded also the greatness of his Charge, the greatness of Taxes, the Badness of the times, and the great Losses that he had by many of his customers, some of which died in his debt, others were run away, and for many that were alive, he never expected a farthi[n]g from them. Yet nevertheless he would shew himself an honest man, and would pay as far as he was able; and if they were willing to come to terms, he would make a composition with them, (for he was not able to pay them all.) The Creditors asked what he would give?[94c]’Twas replyed, Half a crown in the pound. At this they began to huff, and he to renew his complaint and entreaty; but the Creditors would not hear, and so for that time their meeting without success broke up. But after his Creditors were in cool blood, and admitting of second thoughts, and fearing lest delays should make them lose all, they admit of a second debate, come together again, and by many words, and great ado, they obtained five shillings i’th’ pound.[94d]So the money was produced, Releases and Discharges drawn, signed, and sealed, Books crossed, and all things confirmed; and then Mr. Badman can put his head out of dores again, and be a better man than when he shut up Shop, by several thousands of pounds.
Atten. And did he do thus indeed?
Wise, Yes, once, and again. I think he brake twice or thrice.
Atten. And did he do it before he had need to do it?
Wise. Need! What do you mean by need? there is no need at any time for a man to play the knave.[95]He did it of a wicked mind, to defraud and beguile his Creditors: he had wherewithall of his Father, and also by his Wife, to have lived upon, with lawfull labour, like an honest man. He had also when he made this wicked Break (though he had been a profuse and prodigal spender) to have paid his creditors their own to a farthing. But had he done so, he had not done like himself, like Mr. Badman; had he, I say, dealt like an honest man, he had then gone out of Mr. Badmans road. He did it therefore of a dishonest mind, and to a wicked end; to wit, that he might have wherewithall, howsoever unlawfully gotten, to follow his Cups and Queans, and to live in the full swinge of his lusts, even as he did before.
Atten. Why this was a meer Cheat.
Wise. It was a cheat indeed. This way of breaking, it is else but a more neat way of Thieving, of picking of pockets, of breaking open of shops, and of taking from men what one has nothing to do with. But though it seem easie, it is hard to learn, no man that has conscience to God or man, can ever be his Crafts Master in this Hellish art.
Atten. Oh! Sirs! what a wicked man was this?
Wise. A wicked man indeed. By this art he could tell how to make men send their goods to his shop, and then be glad to take a penny for that for which he had promised before it came thither, to give them a Groat: I say, he could make them glad to take a Crown for a pounds worth, and a thousand for that for which he had promised before to give them four thousand pounds.
Atten. This argueth that Mr. Badman had but little conscience.
Wise. This argued that Mr. Badman had No Conscience at all; for Conscience, the least spark of a good Conscience cannot endure this.
Atten. Before we go any further in Mr. Badmans matters, let me desire you, if you please, to give me an answer to these two questions.[96a]
1. What do you find in the Word of God against such a practice, as this of Mr. Badmans is?[96b]
2. What would you have a man do that is in his Creditors debt, and can neither pay him what he owes him, nor go on in a trade any longer?
Wise. I will answer you as well as I can. And first to the first of your questions. To wit, What I find in the Word of God against such a practice, as this of Mr. Badmans is.
Answ. The Word of God doth forbid this wickedness; and to make it the more odious in our eyes, it joyns it with Theft and Robbery: Thou shalt not, says God, defraud thy neighbour, nor rob him.[96c]Thou shalt not defraud, that is, deceive or beguile. Now thus to break, is to defraud, deceive and beguile; which is, as you see, forbidden by the God of Heaven: Thou shalt not defraud thy neighbour, nor rob him. It is a kind of theft and robbery, thus to defraud, and beguile.[96d]It is a wilely robbing of his shop, and picking of his pocket: a thing odious to Reason and Conscience, and contrary to the Law of nature. It is a designed piece of wickedness, and therefore a double sin. A man cannot do this great wickedness on a sudden, and through a violent assault of Satan. He that will commit this sin, must have time to deliberate, that by invention, he may make it formidable, and that with lies and high dissimulations. He that commits this wickedness, must first hatch it upon his bed, beat his head about it, and lay his plot strong: So that to the completing of such a wickedness, there must be adjoyned many sins, and they too, must go hand in hand untill it be compleated. But what saith the Scripture?[96e][96f]Let no man go beyond, and defraud his Brother in any matter, because the Lord is the avenger of all such. But this kind of Breaking is a going beyond my Brother; This is a compassing of him about that I may catch him in my net; and as I said, an art to rob my Brother, and to pick his pocket, and that with his consent. Which doth not therefore mitigate, but so much the more greaten and make odious the offence. For men that are thus wilily abused cannot help themselves, they are taken in a deceitfull net. But God will here concern himself, he will be the avenger, he will be the avenger of all such either here or in another world.
And this, the Apostle testifies again, where he saith;[97a]But he that doth wrong, shall receive for the wrong that he hath done, and there is no respect of persons.[97b]That is, there is no man, be he what he will, if he will be guilty of this sin, of going beyond, of beguiling of, and doing wrong to his Brother, but God will call him to an account for it, and will pay him with vengeance for it too; for there is no respect of persons.
I might add, that this sin of wronging, of going beyond, and defrauding of my Neighbour, it is like that first prank that the Devil plaid with our first Parents,[97c](as the Altar that Uriah built for Ahaz, was taken from the fashion of that that stood at Damascus, to be the very pattern of it.) The Serpent beguiled me, says Eve; Mr. Badman beguiles his Creditors. The Serpent beguiled Eve with lying promises of gain; and so did Mr. Badman beguile his Creditors. The Serpent said one thing and meant another, when he beguiled Eve; and so did Mr. Badman when he beguiled his Creditors.
That man therefore that doth thus deceive and beguile his neighbour, imitateth the Devil; he taketh his examples from him, and not from God, the Word, or good men: and this did Mr. Badman.
And now to your second question: To wit, What I would have a man do, that is in his Creditors debt, and that can neither pay him, nor go on in a trade any longer?[97d]
Answ. First of all. If this be his case, and he knows it, let him not run one penny further in his Creditors debt. For that cannot be done with good conscience. He that knowes he cannot pay, and yet will run into debt; does knowingly wrong and defraud his neighbour, and falls under that sentence of the Word of God, The wicked borroweth and payeth not again. Yea worse, he borrows though at the very same time he knows that he cannot pay again. He doth also craftily take away what is his Neighbours. That is therefore the first thing that I would propound to such: Let him not run any further into his Creditors debt.[98a]
Secondly, After this, let him consider,[98b]how, and by what means he was brought into such a condition, that he could not pay his just debts. To wit, whether it was by his own remisness in his Calling, by living too high in Dyet or Apparel, by lending too ravishingly that which was none of his own, to his loss; or whether by the immediate hand and Judgment of God.
If by searching, he findes, that this is come upon him through remisness in his Calling, Extravagancies in his Family, or the like; let him labour for a sence of his sin and wickedness,[98c]for he has sinned against the Lord: First, in his being slothfull in business, and in not providing, to wit, of is own, by the sweat of his brows, or other honest ways, for those of his own house.[98d]And secondly in being lavishing in Dyet and Apparel in the Family, or in lending to others that which was none of his own. This cannot be done with good conscience: it is both against reason and nature, and therefore must be a sin against God. I say therefore, if thus this debtor hath done, if ever he would live quietly in conscience, and comfortably in his condition for the future, let him humble himself before God, and repent of this his wickedness. For he that is slothfull in his work, is brother to him that is a great waster.[98e]To be slothfull and a waster too, is to be as it were a double sinner.
But again, as this man should enquire into these things, so he should also into this. How came I into this way of dealing in which I have now miscarried? is it a way that my Parents brought me up in, put me Apprentice to, or that by providence I was first thrust into? or is it a way into which I have twisted my self, as not being contented with my first lot, that by God and my Parents I was cast into? This ought duly to be considered.[98f]And if upon search, a man shall find that he is out of the place and Calling into which he was put by his Parents, or the Providence of God, and has miscarried in a new way, that through pride and dislike of his first state he as chose rather to embrace; his miscarriage is his sin, the fruit of his Pride, and a token of the Judgment of God upon him for his leaving of his first state. And for this he ought, as for the former, to be humble and penitent before the Lord.
But if by search,[99a]he finds, that his poverty came by none of these; if by honest search, he finds it so, and can say with good conscience, I went not out of my place and state in which God by his providence had put me; but have abode with God in the calling wherein I was called, and have wrought hard, and fared meanly, been civilly apparelled, and have not directly, nor indirectly made away with my Creditors goods: Then has his fall come upon him by the immediate hand of God, whether by visible or invisible wayes. For sometimes it comes by visible wayes, to wit, by Fire, by Thieves, by loss of Cattel, or the wickedness of sinful dealers, &c. And sometimes by means invisible, and then no man knows how; we only see things are going, but cannot see by what way they go. Well, Now suppose that a man, by an immediate hand of God is brought to a morsel of Bread, what must he do now?[99b]
I answer: His surest way is still to think, that this is the fruit of some sin, though possibly not sin in the management of his calling, yet of some other sin. God casteth away the substance of the wicked. Therefore let him still humble himself before his God, because his hand is upon him, and say, What sin is this, for which this hand of God is upon me? and let him be diligent to find it out, for some sin is the cause of this Judgment; for God doth not willingly afflict nor grieve the children of men. Either the heart is too much set upon the world, or Religion is too much neglected in thy Family, or some thing. There is a Snake in the grass, a Worm in the gourd; some sin in thy bosom, for the sake of which God doth thus deal with thee.
Thirdly, This thus done, let that man again consider thus with himself: Perhaps God is now changing of my Condition and state in the world; he has let me live in fashion, in fulness, and abundance of worldly glory, and I did not to his glory improve, as I should, that his good dispensation to me.[100a]But when I lived in full and fat pasture, I did there lift up the heel: Therefore he will now turn me into hard Commons, that with leanness, and hunger, and meanness, and want, I may spend the rest of my days. But let him do this without murmering, and repining; let him do it in a godly manner, submitting himself to the Judgment of God. Let the rich rejoyce in that he is made low.[100b]
This is duty, and it may be priviledg to those that are under this hand of God. And for thy encouragement to this hard work, (for this is a hard work) consider of these four things.[100c]
1. This is right lying down under Gods hand, and the way to be exalted in Gods time: when God would have Job embrace the Dunghill, he embraces it, and says, The Lord giveth, and the Lord hath taken away, blessed be the name of the Lord.[100d]
2. Consider, That there are blessings also that attend a low condition, more than all the world are aware of. A poor condition has preventing mercy attending of it. The poor, because they are poor, are not capable of sinning against God as the rich man does.
3. The Poor can more clearly see himself preserved by the providence of God than the rich, for he trusteth in the abundance of his riches.[100e]
4. It may be God has made thee poor, because he would make thee rich. Hearken my beloved brethren, hath not God chosen the poor of this world, rich in Faith, and heirs of a Kingdom which God hath promised to them that love him?[100f]
I am perswaded, if men upon whom this hand of God is, would thus quietly lye down, and humble themselves under it, they would find more peace, yea, more blessing of God attending them in it, than the most of men are aware of. But this is an hard Chapter, and therefore I do not expect that many should either read it with pleasure, or desire to take my counsel.
Having thus spoken to the Broken man, with reference to his own self; I will now speak to him as he stands related to his Creditors.
In the next place therefore, let him fall upon the most[101a]honest way of dealing with his Creditors, and that I think must be this.
First, Let him timely make them acquainted with his condition, and also do to them these three things.
1. Let him heartily, and unfeignedly ask them forgiveness for the wrong that he has done them.
2. Let him proffer them all, and the whole all that ever he has in the world; let him hide nothing, let him strip himself to his raiment for them; let him not keep a Ring, a Spoon, or any thing from them.
3. If none of these two will satisfie them, let him proffer them his Body, to be at their dispose, to wit, either to abide imprisonment their pleasure, or to be at their service, till by labour and travel he hath made them such amends as they in reason think fit, (only reserving something for the succour of his poor and distressed Family out of his labour, which in Reason, and Conscience, and Nature, he is bound also to take care of:) Thus shall he make them what amends he is able, for the Wrong that he hath done them in wasting and spending of their Estates.
By thus doing, he submits himself to Gods rod, commits himself to the dispose of his Providence; yea, by thus doing, he casteth the lot of his present and future condition into the lap of his Creditors, and leaves the whole dispose thereof to the Lord,[101b]even as he shall order and incline their hearts to do with him. And let that be either to forgive him; or to take that which he hath for satisfaction; or to lay his body under affliction, this way or that, according to Law; can he, I say, thus leave the whole dispose to God, let the issue be what it will, that man shall have peace in his mind afterward. And the comforts of that state, (which will be comforts that attend Equity, Justice, and Duty,) will be more unto him, because more according to Godliness, than can be the comforts that are the fruits of Injustice, Fraudulency, and Deceit. Besides, this is the way to engage God to favour him by the sentence of his Creditors; (for He can entreat them to use him kindly,) and he will do it when his ways are pleasing in his sight: When a mans ways please the Lord, his enemies shall be at peace with him;[102a]And surely, for a man to seek to make restitution for wrongs done, to the utmost of his power, by what he is, has, and enjoys in this world, is the best way, in that capacity, and with reference to that thing, that a man can at this time be found active in.
But he that doth otherwise, abides in his sin, refuses to be disposed of by the Providence of God, chuseth an high Estate, though not attained in Gods way; when Gods Will is, that he should descend into a low one: yea, he desperately saith in his heart and actions, I will be mine own chooser, and that in mine own way, whatever happens or follows thereupon.
Atten. You have said well, in my mind. But suppose now, that Mr. Badman was here, could he not object as to what you have said, saying, Go and teach your Brethren, that are Professors, this lesson, for they, as I am, are guilty of Breaking; yea I am apt to think, of that which you call my Knavish way of breaking; to wit, of breaking before they have need to break. But if not so, yet they are guilty of neglect in their Calling,[102b]of living higher, both in Fare and Apparrel, than their Trade or Income will maintain. Besides, that they do break, all the world very well knowes, and that they have the art to plead for a composition, is very well known to men; and that it is usual with them, to hide their Linnen, their Plate, their Jewels, and (’tis to be thought, sometimes Money and Goods besides,) is as common as four eggs a penny. And thus they beguile men, debauch their consciences, sin against their Profession, and make, ’tis to be feared, their lusts in all this, and the fulfilling of them, their end. I say, if Mr. Badman was here to object thus unto you, what would be your reply?
Wise. What! Why I would say, I hope no Good man, no man of good conscience, no man that either feareth God, regardeth the credit of Religion, the peace of Gods people, or the salvation of his own soul, will do thus.
Professors, such perhaps there may be, and who, upon earth can help it? Jades there be of all colours.[103a]If men will profess, and make their profession a stalking-Horse to beguile their neighbours of their estates, as Mr. Badman himself did, when he beguiled her that now is with sorrow his wife, who can help it? The Churches of old were pestered with such, and therefore no marvel if these perilous difficult times be so. But mark how the Apostle words it: Nay do wrong and defraud, and that your Brethren: Know you not, that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicator, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God.[103b]
None of these shall be saved in this state, nor shall profession deliver them from the censure of the Godly, when they shall be manifest such to be. But their profession we cannot help: How can we help it, if men should ascribe to themselves the title of Holy ones, Godly ones, Zealous ones, Self-denying ones, or any other such glorious title? and while they thus call themselves, they should be the veryest Rogues for all evil, sin, and villany imaginable, who could help it? True, they are a scandal to Religion, a grief to the honest hearted, an offence to the world, and a stumbling stone to the weak, and these offences have come, do come, and will come, do what all the world can; but wo be to them through whom they come;[103c]let such professors therefore disowned by all true Christians, and let them be reckoned among those base men of the world which by such actions they most resemble: They are Mr. Badmans Kindred.
For[103d]they are a shame to Religion, I say these slithy, rob-Shop, pick-pocket men, they are a shame to Religion, and religious men should be ashamed of them. God puts such an one among the Fools of the world, therefore let not Christians put them among those that are wise for heaven. As the Partridge sitteth on eggs, and hatcheth them not, so he that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool.[103e]And the man under consideration is one of these, and therefore must look to fall by this Judgment.
A professor! and practice such villianies as these! such an one is not worthy to bear that name any longer. We may say to such as the Prophet spake to their like, to wit, to the rebellious that were in the house of Israel. Goe ye, serve every man his Idols:—If ye will not hearken to the Law and Testament of God, to lead your lives thereafter: but pollute Gods holy name no more with your Gifts, and with your Idols.[104a]
Goe professors, Goe; leave off profession, unless you will lead your lives according to your profession. Better never profess, than to make profession a stalking-horse to sin, Deceit, to the Devil, and Hell.
The ground and rules of Religion allow not any such thing: Receive us, says the Apostle, we have wronged no man, we have corrupted no man, we have defrauded no man.[104b]Intimating, that those that are guilty of wronging, corrupting or defrauding of any, should not be admitted to the fellowship of Saints, no nor into the common catalogue of Brethren with them.
Nor can men with all their Rhetorick, and Eloquent speaking prove themselves fit for the Kingdom of Heaven, or men of good conscience on earth.[104c]O that godly plea of Samuel: Behold here I am, says he, witness against me, before the Lord, and before his Anointed, whose Oxe have I taken, or whose Ass have I taken, or whom have I defrauded, whom have I oppressed,[104d]&c? This was to do like a man of good conscience indeed. And in this his Appeal, he was so justified in the consciencies of the whole Congregation, that they could not but with one voice, as with one mouth, break out joyntly and say, Thou hast not defrauded us, nor oppressed us.[104e]
A Professor, and defraud, away with him! a Professor should not owe any man any thing, but love. A professor should provide things, not of other mens, but of his own, of his own honest getting, and that not onely in the sight of God, but of all men; that he may adorn the Doctrine if God our Saviour in all things.
Atten. But[105a]suppose God should blow upon a Professor in his Estate, and Calling, and he should be run out before he is aware, must he be accounted to be like Mr. Badman, and lie under the same reproach as he?
Wise. No:[105b]If he hath dutifully done what he could to avoid it. It is possible for a Ship to sink at sea, notwithstanding the most faithfull endeavour of the most skilful Pilot under Heaven. And thus, as I suppose, it was with the Prophet that left his wife in debt to the hazarding the slavery of her children by the Creditors.[105c]He was no profuse man, nor one that was given to defraud, for the Text says he feared God; yet, as I said, he was run out more than she could pay.
If God would blow upon a man, who can help it? and he will do so sometimes,[105d]because he will change dispensations with men, and because he will trye their Graces.[105e]Yea, also because he will overthrow the wicked with his Judgments; and all these things are seen in Job. But then the consideration of this, should bid men have a care that they be honest, lest this comes upon them for their sin: It should also bid them beware of launching further into the world, than in an honest way by ordinary means they can Godlily make their retreat; for the further in, the greater fall. It should also teach them, to begg of God his blessing upon their endeavours, their honest and lawfull endeavours. And it should put them upon a diligent looking to their steps, that if in their going they should hear the Ice crack, they may timely goe back again.
These things considered, and duely put in practice, if God will blow upon a man, then let him be content, and with Job embrace the dunghill; let him give unto all their dues, and not fight against the Providence of God, (but humble himself rather under his mighty hand,) which comes to strip him naked and bare: for he that doth otherwise, fights against God; and declares that he is a stranger to that of Paul; I know both how to be abased, and I know how to abound; every where, in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need.[105f]
Atten. But Mr. Badman would not, I believe, have put this difference ’twixt things feigned, and those that fall of necessity.
Wise. If he will not, God will, Conscience will; and that not thine own only, but the Consciences of all those that have seen the way, and that have known the truth of the condition of such an one.
Atten. Well: Let us at this time leave this matter, and return again to Mr. Badman.
Wise. With all my heart will I proceed to give you a relation of what is yet behind of his Life, in order to our discourse of his Death.
Atten. But pray do it with as much brevity as you can.
Wise. Why? are you a weary of my relating of things?
Atten. No. But it pleases me to hear a great deal in few words.
Wise. I profess not my self an artist that way, but yet as briefly as I can, I will pass through what of his Life is behind; and again I shall begin with his fraudulent dealing (as before I have shewed with his Creditors, so now) with his Customers, and those that he had otherwise to deal withall.
He dealt by deceitfull Weights and Measures.[106]He kept weights to buy by, and weights to sell by; measures to buy by, and measures to sell by: those he bought by were too big, those he sold by were too little.
Besides, he could use a thing called slight of hand, if he had to do with other mens weights and measures, and by that means make them whether he did buy or sell, yea though his Customer or Chapman looked on, turn to his own advantage.
Moreover, he had the art to misreckon men in their Accounts whether by weight, or measure, or money, and would often do it to his worldly advantage, and their loss: What say you to Mr. Badman now?
And if a question was made of his faithfull dealing, he had his servants ready, that to his purpose he had brought up, that would avouch and swear to his Book, or word: this was Mr. Badmans practice; What think you of Mr. Badman now?
Atten. Think! Why I can think no other but that he was a man left to himself, a naughty man; for these, as his other, were naughty things; if the tree, as indeed it may, ought to be judged, what it is by its fruits; then Mr. Badman must needs be a bad Tree. But pray, for my further satisfaction, shew me now by the Word of God, evil of this his practice: and first of his using false Weights and Measures.
Wise. The evil of that! why the evil of that appears to every eye: the Heathens, that live like Beasts and Bruits in many things, do abominate and abhorr such wickedness as this. Let a man but look upon these things as he goes by, and he shall see enough in them from the light of nature to make him loath so base a practice; although Mr. Badman loved it.
Atten. But shew me something out of the Word against it, will you?
Wise. I will willingly do it. And first we will look into the Old Testament:[107a]You shall, saith God there, do no unrighteousness in Judgment, in mete-yard, in weights or in measures, a just Ballance, a just Weight, a just Ephah, and a just Hin shall you have.[107b]This is the Law of God, and that which all men according to the Law of the land ought to obey. So again: Ye shall have just Ballances, and a just Ephah, &c.[107c]
Now having shewed you the Law, I will also shew you how God takes swerving therefrom. A false Ballance is not good; a false Ballance is an abomination to the Lord.[107d]Some have just Weights but false Ballances, and by vertue of those false Ballances, by their just Weights, they deceive the Countrey:[107e]Wherefore, God first of all commands that the Ballance be made Just: A just Ballance shalt thou have. Else they may be, yea are, decievers, notwithstanding their just weights.
Now, having commanded that men have a just Ballance, and testifying that a false one is an abomination to the Lord, he proceedeth also unto weight and measure.
Thou shalt not have in thy bag divers weights, a great and a small;[107f]that is one to buy by, and another to sell by, as Mr. Badman had. Thou shalt not have in thy house divers measures, a great and a small, (and these had Mr. Badman also) but thou shalt have a perfect and a just weight; a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do such things, (that is, that use false Weights and Measures) and all that do unrighteously are abomination to the Lord. See now both how plentiful, and how punctual the Scripture is in this matter. But perhaps it may be objected, that all this is old Law, and therefore hath nothing to do with us under the New Testament. (Not that I think you, neighbour, will object thus:) Well, to this foolish objection, let us make an Answer. First, he that makes this objection, if he doth it to overthrow the authority of those Texts,[108a]discovereth that himself is first cousen to Mr. Badman: For a Just man is willing to speak reverently of those commands. That man therefore hath, I doubt, but little conscience, if any at all that is good, that thus objecteth against the Text: but let us look into the New Testament, and there we shall see how Christ confirmeth the same: Where he commandeth that men make to others good measure, including also that they make good weight; telling such that doe thus, or those that do it not, that they may be encouraged to do it; Good measure, pressed down, shaken together, and running over, shall men give into your bosom; for with the same measure that ye mete withall, it shall be measured to you again:[108b]To wit, both from God and man. For as God will shew his indignation against the false man, by taking away even that he hath, so he will deliver up the false man to the Oppressor, and the Extortioner shall catch from him, as well as he hath catched from his neighbour; therefore another Scripture saith, When thou shalt cease to deal treacherously, they shall deal treacherously with thee. That the New Testament also, hath an inspection into mens Trading, yea even with their weights and measures, is evident from these general exhortations.[108c]Defraud not; lye not one to another; let no man goe beyond his brother in any matter, for God is the avenger of all such: whatsoever you do, do it heartily, as unto the Lord, doing all in his name, to his glory; and the like. All these injunctions and commandments do respect our life and conversation among men, with reference to our dealing, trading, and so consequently they forbid false, deceitful, yea all doings that are corrupt.
Having thus in a word or two shewed you, that these things are bad; I will next, for the conviction of those that use them, shew you, where God saith they are to be found.[109a]
1. They are not to be found in the house of the good and godly man, for he, as his God, abhorrs them; but they are to be found in the house of evil doers,[109b]such as Mr. Badmans is. Are there, saith the Prophet, yet the treasures of wickedness in the house of the wicked, and the scant measure that is abomination?[109c]Are they there yet, notwithstanding Gods forbidding, notwithstanding Gods tokens of anger against those that do such things? O how loth is a wicked man to let goe a sweet, a gainful sin, when he hath hold of it! They hold fast deceit, they refuse to let it goe.
2. These deceitful Weights and Measures are not to be found in the house of the Mercifull, but in the house of the Cruel; in the house of them that love to oppress.[109d]The Ballances of deceit are in his hand, he loveth to oppress.[109e]He is given to oppression and cruelty, therefore he useth such wicked things in his calling. Yea he is a very cheat, and as was hinted before, concerning Mr. Badmans breaking, so I say now, concerning his using these deceitful weights and measures, it is as bad, as base, as to take a purse, or pick a pocket; for it is a plain robbery, it takes away from a man that which is his own, even the price of his money.
3. The deceitful Weights and Measures are not to be found in the house of such as relieve the belly, and that cover the loyns of the poor, but of such as indeed would swallow them up.[109f]Hear ye this, ye that swallow up the needy, and that make the poor of the land to fail, saying, When will the new Moon be gone that we may sell corn, and the Sabbath that we may set forth Wheat, making the Ephah small and the Sheckle great, (making the Measure small, and the Price great) and falsifying the Ballances by deceit, that ye may buy the poor for silver, and the needy for a pair of shooes, and sell the refuse of the Wheat. The Lord hath sworn by the excellencie of Jacob, surely I will not forget any of their works.[109g]So detestable and vile a thing is this in the sight of God.
4. God abominates the thoughts of calling of those that use false weights and measures, by any other term than, that they be Impure ones[110a]or the like: Shall I count them pure (saith he) with the bag of deceitful weights?[110b]no by no means, they are impure ones, their hands are defiled, deceitful gain is in their houses, they have gotten what they have by coveting an evil Covetousness, and therefore must and shall be counted among the impure, among the wicked of the world.
Thus you see how full and plain the Word of God is, against this sin, and them that use it. And therefore Mr. Badman, for that he used by these things thus to rook and cheat his neighbours, is rightly rejected from having his Name in, and among the catalogue of the godly.
Atten. But I am perswaded, that the using of these things, and the doing by them thus deceitfully, is not counted so great an evil by some.
Wise. Whether it be counted an evil or a vertue, by men, it mattereth not; you see by the Scriptures, the Judgment of God upon it. It was not counted an evil by Mr. Badman, nor is it by any that still are treading in his steps. But, I say, ’tis no matter how men esteem of things, let us adhere to the Judgment of God. And the rather, because when we our selves have done weighing and measuring to others, then God will weigh and measure both us and our actions. And when he doth so, as he will do shortly, then wo be to him to whom, and of whose actions it shall be thus said by him: Tekel, Thou art weighed in the Ballances, and art found wanting.[110c]God will then recompense their evil of deceiving upon their own head, when he shall shut them out of his presence, favour, and kingdom, for ever and ever.
Atten. But ’tis a wonder, that since Mr. Badmans common practice was to do thus, that some one or more did not find him out, and blame him for this his wickedness.
Wise. For the generality of people, he went away clever with his Knavery. For what with his Ballance, his false Ballance, and good weight, and what with his slight of hand to boot, he beguiled, sometimes a little, and sometimes more, most that he had to deal with: Besides, those that use this naughty trade, are either such as blind men with a shew of Religion, or by hectoring the buyer out by words. I must confess Mr. Badman was not so arch at the first;[111a]that is, to do it by shew of Religion; for now he began to grow threadbare, (though some of his brethren are arch enough this way, yea and of his sisters too, for I told you at first that there was a great many of them, and of them good:) but for hectoring, for swearing, for lying, if these things would make weight and measure, they should not be wanting to Mr. Badmans Customers.
Atten. Then it seems he kept good Weights, and a bad Ballance; well that was better than that both should be bad.
Wise. Not at all. There lay the depth of his deceit:[111b]For if any at any time found fault, that he used them hardly, and that they wanted their weight of things; he would reply: Why did you not see them weighed? will you not believe your own eyes: If you question my weights, pray carry them whether you will, I will maintain them to be good and just. The same he would say of his scales. So he blinded all, by his Ballance.
Atten. This is cunning indeed: but as you say, there must be also something done or said, to blind therewith, and this I perceive Mr. Badman had.
Wise. Yes. He had many ways to blind, but he was never clever at it, by making a shew of Religion, (though he cheated his wife therewith:) for he was, especially by those that dwelt near him, too well known to do that, though he would bungle at it as well as he could. But there are some that are arch villains this way; they shall to view live a whole life Religiously, and yet shall be guilty of these most horrible sins: And yet Religion in it self is never the worse, nor yet the true professors of it. But as Luther says, In the name of God begins all mischief. For Hypocrites have no other way to bring their evils to maturity, but by using and mixing the Name of God and Religion therewith.[112b]Thus they become whited Walls;[112a]for by this white, the white of Religion, the dirt of their actions is hid. Thus also they become graves that appear not, and they that goe over them, (that have to do with them) are not aware of them, but suffer themselves to be deluded by them. Yea, if there shall, as there will sometimes, rise a doubt in the heart of the buyer about the weight and measure he should have, why, he suffereth his very sences to be also deluded, by recalling of his Chapmans Religion to mind, and thinks verily that not his good chapman but himself is out; for he dreams not that his chapman can deceive. But if the buyer shall find it out, and shall make it apparent, that he is beguiled; then shall he be healed by having amends made, and perhaps fault shall be laid upon servants, &c. and so Master Cheat shall stand for a right honest man in the eye of his Customer, though the next time he shall pick his pocket again.
Some[112c]plead Custom for their Cheat, as if that could acquit them before the Tribunal of God: And others say, it came to them for so much, and therefore another must take it for so much, though there is wanting both as to weight and measure: but in all these things there are Juggles; or if not, such must know,[112d]That that which is altogether just, they must doe. Suppose that I be cheated my self with a brass half-Crown, must I therefore cheat another therewith? if this be bad in the whole, it is also bad in the parts. Therefore however thou are dealt withall in thy buying, yet thou must deal justly in selling, or thou sinnest against thy soul, and art become as Mr. Badman. And know, that a pretence to custom is nothing worth. ’Tis not custom, but good conscience that will help at Gods Tribunal.
Atten. But I am perswaded, that that which is gotten by men this way, doth them but little good.
Wise. I am of your mind for that, but this is not considered by those thus minded. For if they can get it, though they get, as we say, the Devil and all, by their getting, yet they are content, and count that their getting is much.
Little good! Why do you think they consider that? No: no more than they consider what they shall doe in the Judgment, at the day of God Almighty, for their wrong getting of what they get, and that is just nothing at all.[113a]
But to give you a more direct answer. This kind of getting, is so far off from doing them little good, that it doth them no good at all; because thereby they lose their own souls; What shall it profit a man if he shall gain the whole world, and lose his own soul?[113b]He loseth then, he loseth greatly that getteth after this fashion. This is the man that is penny-wise, and pound-foolish; this is he that loseth his good Sheep for a halfpennyworth of tarr; that loseth a soul for a little of the world. And then what doth he get thereby, but loss and dammage?[113c]Thus he getteth, or rather loseth about the world to come: But what doth he get in this world, more than travel and sorrow vexation of spirit, and disappointment? Men aim at blessedness in getting, I mean, at temporal blessedness; but the man that thus getteth, shall not have that. For though an Inheritance after this manner may be hastily gotten at the beginning, yet the end thereof shall not be blessed. They gather it indeed, and think to keep it too, but what says Solomon? God casteth it away. The Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked.
The time, as I said, that they do enjoy it, it shall doe them no good at all; but long to be sure they must not have it. For God will either take it away in their life time, or else in the generation following, according to that of Job: He, the wicked, may prepare it, but the just shall put it on, and the innocent shall divide the silver.[113d]
Consider that also that is written in the Proverbs: A good man leaveth an Inheritance to his childrens children, and the wealth of the sinner is laid up for the just.[113e]What then doth he get thereby, that getteth by dishonest means? why he getteth Sin and Wrath, Hell and Damnation: and now tell me how much he doth get.
This, I say, is his getting; so that as David says, we may be bold to say too: I beheld the wicked in great prosperity, and presently I cursed his habitation: for it cannot prosper with him. Fluster and huff, and make a doe for a while he may, but God hath determined that both he and it shall melt like grease, and any observing man may see it so. Behold, the unrighteous man in a way of Injustice getteth much, and loadeth himself with thick Clay, but anon it withereth, it decayeth, and even he, or the Generation following decline, and return to beggery.
And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did dye, no body can tell whether worth a farthing or no.
Atten. He had all the bad tricks, I think, that it was possible for a man to have, to get money; one would think that he should a been rich.
Wise. You reckon too fast, if you count these all his bad tricks to get money: For he had more besides.[114a]
If his customers were in his Books (as it should goe hard but he would have them there; at least, if he thought he could make any advantage of them,) then, then would he be sure to impose upon them his worst, even very bad Comodity, yet set down for it the price that the best was sold at: like those that sold the Refuse Wheat, or the worst of the wheat; making the Sheckle great,[114b]yet hoisting up the price: This was Mr. Badmans way. He[114c]would sell goods that cost him not the best price by far, for as much as he sold the best of all for. He had also a trick to mingle his comodity, that that which was bad might goe off with the less mistrust.
Besides, if his customers at any time paid him money, let them look to themselves, and to their Acquitances, for he would usually attempt to call for that payment again, specially if he thought that there was hopes of making a prize thereby, and then to be sure if they could not produce good and sufficient ground of the payment, a hundred to one but they payed it again. Sometimes the honest Chapman would appeal to his servants for proof of the payment of money, but they were trained up by him to say after his mind, right or wrong: so that, relief that way, he could get none.
Atten. It is a bad, yea an abominable thing for a man to have such servants. For by such means a poor customer may be undone and not know how to help himself. Alas! if the master be so unconscionable, as I perceive Mr. Badman was, to call for his money twice, and if his servant will swear that it is a due debt, where is any help for such a man? he must sink, there is no remedy.
Wise. This is very bad, but this has been a practice, and that hundreds of years agoe. But what saith the Word of God? I will punish all those that leap upon the threshold, which fill their masters houses with violence and deceit.[115a][115b]
Mr. Badman also had this art; could he get a man at advantage, that is, if his chapman durst not go from him, or if the comodity he wanted could not for the present be conveniently had elsewhere; Then let him look to himself, he would surely make his purse-strings crack; he would exact upon him without any pity or conscience.
Atten. That was Extortion, was it not? I pray let me hear your Judgment of Extortion, what it is, and when committed?
Wise. Extortion[115c]is a screwing from men more than by the Law of God or men is right; and it is committed sometimes by them in Office, about Fees, Rewards, and the like: but ’tis most commonly committed by men of Trade, who without all conscience, when they have the advantage, will make a prey of their neighbour. And thus was Mr. Badman an Extortioner; for although he did not exact, and force away, as Bailifs and Clarks have used to doe; yet he had his opportunities, and such cruelty to make use of them, that he would often, in his way, be Extorting, and forcing of money out of his Neighbours pocket. For every man that makes a prey of his advantage upon his neighbours necessities, to force from him more than in reason and conscience, according to the present prizes of things such comodity is worth; may very well be called an Extortioner, and Judged for one that hath No inheritance in the Kingdom of God.[115d]
Atten. Well, this Badman was a sad wretch.