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?