[BADMAN IS A BANKRUPT, AND GETS BY IT 'HATFULS OF MONEY.']
WISE. I will tell you; it was this, he had an art to break, and
get hatfuls of money by breaking.
ATTEN. But what do you mean by Mr. Badman's breaking? You speak
mystically, do you not?
WISE. No, no, I speak plainly. Or, if you will have it in plainer
language, it is this;--when Mr. Badman had swaggered and whored
away most of his wife's 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 rush into several men's debts, to the value of
about four or five thousand pounds, 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 seeing 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 men's goods and
money, after a little time he breaks. And by and by it was noised
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 mournful sugared letters to his creditors,
to let them understand what had happened unto him, and desired them
not to be severe with him, 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 confederate with him, who could make both the worst and
best of Mr. Badman's 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. Badman's 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, meanwhile, 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 satisfy them and all men for whatsoever he owed, 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 farthing from them. Yet nevertheless he would show
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? It was replied, 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 worlds and great ado, they
obtained five shillings in the pound. 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
a doors again, and be a better man than when he shut up shop, by
several thousands of pounds.[43]
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. He did it of a wicked mind, to defraud
and beguile his creditors. He had wherewithal of his father, and
also by his wife, to have lived upon, with lawful 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. Badman's road. He did
it therefore of a dishonest mind, and to a wicked end; to wit,
that he might have wherewithal, howsoever unlawfully gotten, to
follow his cups and queans,[44] and to live in the full swing of
his lusts, even as he did before.
ATTEN. Why this was a mere cheat.
WISE. It was a cheat indeed. This way of breaking, it is nothing
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 easy, 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. O! Sir! 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 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 pound's 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. Badman's matters, let
me desire you, if you please, to give me an answer to these two
questions. 1. What do you find in the Word of God against such a
practice as this of Mr. Badman's is? 2. What would you have a man
do that is in his creditor's 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. Badman's is.
The Word of God doth forbid this wickedness; and to make it the
more odious in our eyes, it joins it with theft and robbery. 'Thou
shalt not,' says God, 'defraud thy neighbour, neither rob him'
(Lev 19:13). 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, neither rob him.' It is a kind of theft and robbery,
thus to defraud, and beguile. It is a vilely 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 adjoined many sins, and they too must go hand in hand until it
be completed. But what saith the scripture? 'Let no man go beyond
and defraud his brother in any matter: because that the Lord is
the avenger of all such' (1 Thess 4:6). 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 deceitful 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, 'But he that
doeth wrong, shall receive for the wrong which he hath done; and
there is no respect of persons' (Col 3:25). 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 played with our first parents, as the altar that Uriah
built of 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 creditor's debt, and that can neither pay him,
nor go on in a trade any longer?
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 knows 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' (Psa 37:21). 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 neighbour's.
That is therefore the first thing that I would propound to such;
let him not run any farther into his creditors' debt.
Secondly, After this, let him consider, 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 remissness in his calling,
by living too high in diet or apparel, by lending too lavishingly
that which was none of his own, to his loss; or whether by the
immediate hand and judgment of God.
If by searching he finds that this is come upon him through
remissness in his calling, extravagancies in his family, or the
like; let him labour for a sense of his sin and wickedness, for
he has sinned against the Lord. First, in his being slothful in
business, and in not providing, to wit, of his own, by the sweat
of his brow, or other honest ways, for those of his own house (Rom
12:11; 1 Tim 5:8). And, secondly, in being lavishing in diet 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 slothful in his work, is
brother to him that is a great waster' (Prov 18:9). To be slothful
and a waster too, is to be as it were a double sinner.
But again, as this man should inquire 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 myself, as
not being contented with my first lot, that by God and my parents
I was cast into? This ought duly to be considered, 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 has 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, 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
ways. For sometimes it comes by visible ways, to wit, by fire, by
thieves, by loss of cattle, 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?
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' (Prov 10:3). 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? (1 Peter 5:6).
And let him be diligent to find it out, for some sin is the cause
of this judgment; for God 'doth not afflict willingly nor grieve
the children of men' (Lam 3:33). Either the heart is too much set
upon the world, or religion is too much neglected in thy family,
or something. 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. But when I lived in full and fat
pasture, I did there lift up the heel (Deut 32:15). 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 murmuring and repining; let him do it in a
godly manner, submitting himself to the judgment of God. 'Let the
rich rejoice in that he is made low' (James 1:9,10).
This is duty, and it may be privilege 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. 1. This is right
lying down under God's hand, and the way to be exalted in God's
time. When God would have Job embrace the dunghill, he embraces
it, and says, 'The Lord gave, and the Lord hath taken away, blessed
be the name of the Lord' (Job 1:21). 2. Consider, that there are
blessings also that attend a low condition, more than all the world
are aware of.[45] 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 (Psa 49:6). 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. 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 the kingdom which God hath promised
to them that love him?' (James 2:5).
I am persuaded if men upon whom this hand of God is, would thus
quietly lie 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 a 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 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 anything
from them. 3. If none of these two will satisfy them, let him
proffer them his body, to be at their dispose, to wit, either to
abide imprisonment at 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 God's 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[46] of
his creditors, and leaves the whole dispose thereof to the Lord,
even as he shall order and incline their hearts to do with him
(Prov 16:33). 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 (Jer 15:10,11). When a man's ways
please the Lord, he maketh even his enemies to be at peace with
him (Prov 16:7). 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, chooseth an high estate, though not
attained in God's way; when God's 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, of living higher,
both in fare and apparel, than their trade or income will maintain.
Besides that they do break all the world very well knows, and that
they have the art to plead for a composition, is very well known
to men; and that is usual with them to hide their linen, their
plate, their jewels, and it is to be thought, sometimes money and
goods besides, is as common as four eggs a penny.[47] and thus
they beguile men, debauch their consciences, sin against their
profession, and make, it is 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 God's 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. 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, ye do wrong, and defraud,
and that your brethren. Know ye not that the unrighteous shall not
inherit the kingdom of God? Be not deceived, neither fornicators,
nor idolators, 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'
(1 Cor 6:8-10; 2 Tim 3:1-5).
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 veriest rogues for all evil, sin, and villainy
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 woe be to
them through whom they come (Matt 18:6-8). Let such professors
therefore be 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. Badman's kindred. For they are a
shame to religion, I say, these slithy,[48] 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 days, and at his end shall be a fool'
(Jer 17:11). And the man under consideration is one of these, and
therefore must look to fall by this judgment.
A professor! and practice such villainies as these! such a 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: 'Go ye, serve ye every one his idols'
(Eze 20:39). If ye will not hearken to the law and testament of
God, to lead your lives hereafter: 'but pollute God's holy name
no more with your gifts, and with your idols.'
Go, professors, go; 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' (2 Cor
7:2). 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 rhetoric, and eloquent speaking, prove
themselves fit for the kingdom of heaven, or men of good conscience
on earth. O that godly plea of Samuel: 'Behold here I am,' says
he, 'witness against me, before the Lord, and before his anointed,
whose ox have I taken? or whose ass have I taken? or whom have I
defrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to
do like a man of good conscience indeed (Matt 10:19). And in this
his appeal, he was so justified in the consciences of the whole
congregation, that they could not but with one voice, as with one
mouth, break out jointly, and say, 'Thou hast not defrauded us,
nor oppressed us' (Matt 10:4).
A professor, and defraud, away with him! A professor should not
owe any man anything but love. A professor should provide things,
not of other men's but of his own, of his own honest getting, and
that not only in the sight of God, but of all men; that he may
adorn the doctrine of God our Saviour in all things.
ATTEN. But 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: if he hath dutifully done what he could to avoid it. It
is possible for a ship to sink at sea, notwithstanding the most
faithful 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 (2 Kings 4:1,2). 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? (Hagg 1:9). And he
will do so sometimes, because he will change dispensations with
me, and because he will try their graces. 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 beg of God his blessing upon their
endeavours, their honest and lawful 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 go back again.
These things considered, and duly 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; everywhere and in all things I am instructed both to be
full and to be hungry, both to abound and to suffer need' (Phil
4:12).
ATTEN. But Mr. Badman would not, I believe, have put this difference
betwixt 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
a 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.