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DIALOGUE Betwixt Mr. WISEMAN, And, Mr. ATTENTIVE.Part 3
Atten. But had the maid no friend to looke after her?
Wise. Her Father and Mother were dead, and that he knew well enough, and so she was the more easily overcome by his naughty lying tongue. But if she had never so many friends, she might have been beguiled by him. It is too much the custom of young people now, to think themselves wise enough to make their own Choyce, and that they need not ask counsel of those that are older and also wiser then they: {72b} but this is a great fault in them, and many of them have paid dear for it. Well, to be short, in little time Mr. Badman obtains his desire, {73a} gets this honest Girl and her money, is married to her, brings her home, makes a Feast, entertains her royally, but her Portion must pay for all.
Atten. This was wonderfull deceitfull doings, a man shall seldom hear of the like.
Wise. By this his doing, he shewed how little he feared God, {73b} and what little dread he had of his Judgments. For all this carriage, and all these words were by him premeditated evil, he knew he lyed, he knew he dissembled; yea, he knew that he made use of the name of God, of Religion, good Men, and good Books, but as a stalking-Horse, thereby the better to catch his game. In all this his glorious pretense of Religion, he was but a glorious painted Hypocrite, and hypocrisie is the highest sin that a poor carnal wretch can attain unto; it is also a sin that most dareth God, and that also bringeth the greater damnation. Now was he a whited Wall, now was he a painted Sepulchre; {73c} now was he a grave that appeared not; for this poor honest, godly Damosel, little thought that both her peace, and comfort, and estate, and liberty, and person, and all, were going to her burial, {73d} when she was going to be married to Mr. Badman; And yet so it was, she enjoyed her self but little afterwards; she was as if she was dead and buried, to what she enjoyed before.
Atten. Certainly some wonderfull Judgment of God must attend and overtake such wicked men as these.
Wise. You may be sure that they shall have Judgment to the full, for all these things, when the day of Judgment is come. But as for Judgment upon them in this life, it doth not alwayes come, no not upon those that are worthy thereof. They that tempt God are delivered, and they that work wickedness are set up: {73e} But they are reserved to the day of wrath, and then for their wickedness, God will repay them to their faces. {73f} The wicked is reserved to the day of destruction, they shall be brought forth to the day of wrath; who shall declare his way to his face? and who shall repay him what he hath done? yet shall he be brought to the grave, and remain in the tomb. {73g} That is, ordinarily they escape God`s hand in this life, save only a few Examples are made, that others may be cautioned, and take warning thereby: But at the day of Judgment they must be rebuked for their evil with the lashes of devouring fire.
Atten. Can you give me no examples of Gods wrath upon men that have acted this tragical wicked deed Mr. Badman.
Wise. Yes; {74a} Hamor and Shechem, and all the men of their City, for attempting to make God and Religion the stalking-Horse to get Jacobs daughters to wife, were together slain with the edge of the sword. A Judgment of God upon them, no doubt, for their dissembling in that matter. All manner of lying and dissembling is dreadfull, but to make God and Religion a Disguise, therewith to blind thy Dissimulation from others eyes, is highly provoking to the Divine Majesty.
I knew {74b} one that dwelt not far off from our Town, that got him a wife as Mr. Badman got his; but he did not enjoy her long: for one night as he was riding home (from his companions, where he had been at a neighbouring Town) his horse threw him to the ground, where he was found dead at break of day; frightfully and lamentably mangled with his fall, and besmeared with his own blood.
Atten. Well, but pray return again to Mr. Badman, how did he carry it to his wife, after he was married to her?
Wise. Nay, let us take things along as we go. He had not been married but a little while, but his Creditors came upon him {74c} for their money: He deferred them a little while, but at last things were come to that point, that pay he must, or must do worse; so he appointed them a time, and they came for their money, and he payed them down with her money before her eyes, for those goods that he had profusely spent among his Whores long before, (besides the portion that his Father gave him) to the value of two hundred pounds.
Atten. This beginning was bad; but what shall I say? `twas like Mr. Badman himself. Poor woman, this was but a bad beginning for her, I fear it filled her with trouble enough, as I think such a beginning would have done, one, perhaps much stronger than she.
Wise. Trouble, ay, you may be sure of it, but now `twas too late to repent, {75a} she should have looked better to herself, when being wary would have done her good; her harms may be an advantage to others, that will learn to take heed thereby; but for her self, she must take what follows, even such a life now as Mr. Badman her Husband will lead her, and that will be bad enough.
Atten. This beginning was bad, and yet I fear it was but the beginning of bad.
Wise. You may he sure, that it was but the beginning of badness, for other evils came on apace; as for instance: it was but a little while after he was married, {75b} but he hangs his Religion upon the hedge, or rather dealt with it as men deal with their old Cloaths, who cast them off, or leave them to others to wear, for his part he would be Religious no longer.
Now therefore he had pulled off his Vizzard, and began to shew himself in his old shape, a base, wicked, debauched fellow, (and now the poor woman saw that she was betrayed indeed;) now also his old Companions begin to flock about him, and to haunt his house and Shop as formerly: And who with them but Mr. Badman? and who with him again but they?
Now those good people that used to company with his Wife, began to be ama[t]ed and discouraged; {75c} also he would frown and gloat upon them, as it he abhorred the appearance of them: so that in little time he drove all good company from her, and made her sit solitary by herself. He also began now to go out a nights to those Drabs {75d} who were his Familiars before, with whom he would stay somtimes till midnight, and sometimes till almost morning, and then would come home as drunk as a Swine; and this was the course of Mr. Badman.
Now, when he came home in this case, if his wife did but speak a word to him, about where he had been, and why he had so abused himself, though her words were spoken in never so much meekness and love, then she was Whore, {76a} and Bitch, and Jade; and `twas well if she miss`d his fingers and heels. Sometimes also he would bring his Puncks home to his house, and wo be to his wife when they were gone, if she did not entertain them with all varieties possible, and also carry it lovingly to them.
Thus this good woman was made by Badman her Husband, to possess nothing but disappointments as to all that he had promised her, or that she hoped to have at his hands.
But that that added pressing weight to all her sorrow, was, that, as he had cast away all Religion himself, so he attempted, if possible, to make her do so too. {76b} He would not suffer her to go out to the Preaching of the Word of Christ, nor to the rest of his Appointments, for the health and salvation of her Soul: he would now taunt at, and reflectingly speak of her Preachers; {76c} and would receive, yea raise scandals of them, to her very great grief and affliction.
Now she scarce durst go to an honest Neighbours house, or have a good Book in her hand; specially when he had his companions in his house, or had got a little drink in his head. He would also, when he perceived that she was dejected, speak tauntingly, {76d} and mockingly to her in the presence of his Companions, calling of her his Religious Wife, his demure Dame, and the like; also he would make a sport of her among his wanton ones abroad.
If she did ask him (as sometimes she would) to let her go out to a Sermon, he would in a currish manner reply, Keep at home, keep at home, and look to your business, we cannot live by hearing of Sermons. {76e} If she still urged that he would let her goe, then he would say to her, Goe if you dare. He would also charge her with giving of what he had to her Ministers, when, vile wretch, he had spent it on his vain Companions before.
This was the life that Mr. Badmans good wife lived, within few months after he had married her.
Atten. This was a disappointment indeed.
Wise. A disappointment indeed, as ever, I think, poor woman had. One would think that the Knave might a little let her have had her will, since it was nothing but to be honest, and since she brought him so sweet, so lumping a Portion, for she brought hundreds into his house: I say, one would think he should have let her had her own will a little, since she desired it only in the Service and Worship of God: but could she win him to grant her that? no, not a bit if it would have saved her life. True, sometimes she would steal out when he was from home, on a Journey, or among his drunken companions, but with all privacy imaginable; {77a} and, poor woman, this advantage she had, she carried it so to all her Neighbours, that, though many of them were but carnal, yet they would not betray her, or tell of her going out to the Word, if they saw it, but would rather endeavour to hide it from Mr. Badman himself.
Atten. This carriage of his to her, was enough to break her heart.
Wise. It was enough to do it indeed, yea it did effectually do it. It killed her in time, yea it was all the time a killing of her. She would often-times when she sate by her self, thus mournfully bewail her condition: {77b} Wo is me that I sojourn in Meshech, and that I dwell in the tents of Kedar; my soul hath long time dwelt with him that hateth peace. {77c} O what shall be given unto thee, thou deceitful tongue? or what shall be done unto thee, thou false tongue? I am a Woman grieved in spirit, my Husband has bought me and sold me for his lusts: `Twas not me, but my Money that he wanted: O that he had had it, so I had had my liberty!
This she said, not of contempt of his Person, but of his Conditions, and because she saw that by his hypocritical tongue, he had brought her not only almost to beggery, but robbed her of the Word of God.
Atten. It is a deadly thing, I see, to be unequally yoaked with Unbelievers. If this woman had had a good Husband, how happily might they have lived together! Such an one would have prayed for her, taught her, and also would have encourages her in the Faith, and ways of God: But now, poor creature, instead of this, there is nothing but the quite contrary.
Wise. It is a deadly thing indeed, and therefore, by the Word of God his people are forbid to be joyned in marriage with them. {77d} Be not, saith it, unequally yoaked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what Concord hath Christ with Belial? or what part hath he that believeth with an Infidel? And what agreement hath the Temple of God with Idols? {78a} There can be no agreement where such Matches are made, even God himself hath declared the contrary, from the beginning of the world. I (says he) will put enmity betwixt thee and the woman, betwixt thy seed and her seed. {78b} Therefore he saith in another place, they can mix no better than Iron and Clay. I say, they cannot agree, they cannot be one, and therefore they should be aware at first, and not lightly receive such into their affections. God has often made such Matches bitter, especially to his own. Such matches are, as God said of Elie`s Sons that were spared, to consume the eyes, and to grieve the heart. Oh the wailing, and lamentation that they have made that have been thus yoaked, especially if they were such as would be so yoaked, against their light, and good counsel to the contrary.
Atten. Alas! he deluded her with his tongue, and feigned reformation.
Wise. Well, well; she should have gone more warily to work: {78d} what if she had acquainted some of her best, most knowing, and godly friends therewith? what if she had engaged a Godly Minister or two to have talked with Mr. Badman? Also, what if she had laid wait round about him, to espie if he was not otherwise behind her back than he was before her face? And besides, I verily think (since in the multitude of Counsellors there is safety) that if she had acquainted the Congregation with it, and desired them to spend some time in prayer to God about it, and if she must have had him, to have received him as to his godliness, upon the Judgment of others, rather than her own, (she knowing them to be Godly and Judicious, and unbiassed men) she had had more peace all her life after; than to trust to her own poor, raw, womanish Judgment, as she did. Love is blind, and will see nothing amiss, where others may see an hundred faults. Therefore I say, she should not have trusted to her own thoughts in the matter of his Goodness.
As to his Person, there she was fittest to judge, because she was to be the person pleased, but as to his Godliness, there the Word was the fittest Judge, and they that could best understand it, because God was therein to be pleased. I wish {79a} that all young Maidens will take heed of being beguiled with flattering words, with feigning and lying speeches, and take the best way to preserve themselves from being bought and sold by wicked men, as she was; lest they repent with her, when (as to this) repentance will do them no good, but for their unadvisedness goe sorrowing to their graves.
Atten. Well, things are past with this poor woman, and cannot be called back, let others {79b} beware, by her misfortunes, lest they also fall into her distress.
Wise. That is the thing that I say, let them take heed, lest for their unadvisedness the smart, as this poor woman has done. And ah! methinks, that they that yet are single persons, and that are tempted to marry to such as Mr. Badman; would, to inform, and warn themselves in this matter, before they intangle themselves, but goe to some that already are in the snare, and ask them how it is with them, as to the suitable, or unsuitableness of their marriage, and desire their advice. Surely they would ring such a peal in their ears about the unequality, unsuitableness, disadvantages, and disquietments, and sins that attend such marriages, that would make them beware as long as they live. But the bird in the air, knows not the notes of the bird in the snare, untill she comes thither herself: Besides, to make up such marriages, Satan, and carnal Reason, and Lust, or at least Inconsiderateness, has the chiefest hand; and where these things bear sway, designs, though never so destructive, will goe headlong on: and therefore I fear, that but little warning will be taken by young Girls, at Mr. Badmans wives affliction.
Atten. But are there no disswasive arguments to lay before such, to prevent their future misery.
Wise. Yes: There is the Law of God, that forbiddeth marriage with unbelievers. These kind of marriages also are condemned even by irrational creatures. 1. It is forbidden by the Law of God both in the Old Testament and in the New. 1. In the Old. Thou shalt not make Marriages with them; Thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son, Deut. 7. 4, 5. {80a} 2. In the New Testament it is forbidden. Be ye not unequally yoaked together with unbelievers; Let them marry to whom they will, only in the Lord. {80b}
Here now is a prohibition, {80c} plainly forbidding the Believer to marry with the Unbeliever, therefore they should not do it. Again, these unwarrantable Marriages, are, as I may so say, condemned by irrational creatures, who will not couple but with their own sort: Will the Sheep couple with a Dog, the Partridge with a Crow, or the Feasant with an Owl? No, they will strictly tye up themselves to those of their own sort only: Yea, it sets all the world a wondring, when they see or hear the contrary. Man only is most subject to wink at, and allow of these unlawful mixtures of men and women; Because man only is a sinful Beast, a sinful Bird, therefore he, above all, will take upon him by rebellious actions to answer, or rather to oppose and violate the Law of his God and Creator; nor shall these, or other Interogatories, [What fellowship? what concord? what agreement? what communion can there be in such Marriages?] be counted of weight, or thought worth the answering by him.
But further. The dangers {80d} that such do commonly run themselves into, should be to others a disswasive argument to stop them from doing the like: for besides the distresses of Mr. Badmans wife, many that have had very hopefull beginnings for heaven, have by vertue of the mischiefs that have attended these unlawfull marriages, miserably and fearfully miscarried. Soon after such marriages, Conviction (the first step toward heaven) hath ceased; Prayer (the next step toward Heaven) hath ceased; Hungrings and thirstings after salvation (another step towards the Kingdom of Heaven) have ceased. In a word, such marriages have estranged them from the Word, from their godly and faithful Friends, and have brought them again into carnal company, among carnal Friends, and also into carnal Delights, where, and with whom they have in conclusion both sinfully abode, and miserably perished.
And this is one reason why God hath forbidden this kind of unequal marriages. For they, saith he, meaning the ungodly, will turn away thy son from following me, that they may serve other Gods, so will the anger of the Lord be kindled against you, and destroy you suddenly. {81a} Now mark, there were some in Israel, that would, notwithstanding this prohibition, venture to marry to the Heathens and Unbelievers: But what followed? They served their Idols, they sacrificed their Sons and their Daughters unto Devils. Thus were they defiled with their own works, and went a whoring with their own Inventions. Therefore was the wrath of the Lord kindled against his people, insomuch that he abhorred his own Inheritance. {81b}
Atten. But let`s return again to Mr. Badman; had he any Children by his wife?
Wise. Yes, seven.
Atten. I doubt they were but badly brought up.
Wise. One of them loved its Mother dearly, and would constantly harken to her voice. Now that Child {81c} she had the opportunity to instruct in the Principles of Christian Religion, and it became a very gracious child. But that child Mr. Badman could not abide, he would seldom afford it a pleasant word, but would scowl and frown upon it, speak churlishly and doggedly to it, and though as to Nature it was the most feeble of the seven, yet it oftenest felt the weight of its Fathers fingers. Three of his Children did directly follow his steps, and began to be as vile as (in his youth) he was himself. The other that remained became a kind of mungrel Professors, not so bad as their Father, nor so good as their Mother, but were betwixt them both. They had their Mothers Notions, and their Fathers Actions, and were much like those that you read of in the Book of Nehemiah; These children spake half in the speech of Ashdod, and could not speak in the Jews Language, but according to the language of each people. {81d}
Atten. What you say in this matter, is observable, and if I take not my mark amiss, it often happeneth after this manner where such unlawful Marriages are contracted.
Wise. It sometimes doth so, and the reason, with respect to their Parents, is this: Where the one of the Parents is godly, and the other ungodly and vile, (though they can agree in begetting of Children, yet) they strive for their Children when they are born. {82a} The godly Parent strives for the child, and by Prayers, Counsel and good Examples, labours to make it holy in body and soul, and so fit for the Kingdom of Heaven; but the ungodly would have it like himself, wicked and base and sinful; and so they both give instructions accordingly: instructions did I say? yea, and Examples too, according to their minds. Thus the godly, as Hannah, is presenting her Samuel unto the Lord: but the ungodly, like them that went before them, are for offering their Children to Moloch, to an Idol, to sin, to the Devil, and to Hell. Thus one harkeneth to the Law of their Mother, and is preserved from destruction, but as for the other, as their Fathers did, so do they. Thus did Mr. Badman and his wife part some of their Children betwixt them; but as for the other three that were as `twere Mungrels, betwixt both, they were like unto those that you read of in Kings, They feared the Lord, but served their own Idols. {82b} They had, as I sail, their Mothers Notions, and I will adde, Profession too, but their Fathers Lusts, and something of his Life. Now their Father did not like them, because they had their Mothers tongue; and the Mother did not like them because they had still their Fathers heart and life; nor were they indeed fit company for good or bad. The Good would not trust them because they were bad, the Bad would not trust them because they were good, viz. The good would not trust them because they were bad in their Lives, and the bad would not trust them because they were good in their Words: So they were forced with Esau to joyn in affinity with Ishmael; to wit, to look out a people that were Hypocrites like themselves, and with them they matcht, and lived and died.
Atten. Poor woman, she could not but have much perplexity.
Wise. Yea, and poor Children, that ever they were sent into the world as the fruit of the loyns, and under the government of such a father as Mr. Badman.
Atten. You say right, for such children, lye, almost under all manner of disadvantages: but we must say nothing, because this also is the sovereign Will of God.
Wise. We may not by any means object against God: yet we may talk of the advantages, and disadvantages that Children have by having for their Parents such as are either Godly, or the contrary.
Atten. You say right, we may so, and pray now, since we are about it, speak something in brief unto it, that is, unto this; What advantage those Children have above others, that have for their Parents such as indeed are Godly.
Wise. So I will, only I must first premise these two or three things. {83a}
1. They have not the advantage of Election for their fathers sakes.
2. They are born, as others, the children of wrath, though they come of Godly Parents.
3. Grace comes not unto them as an Inheritance, because they have Godly Parents. These things premised I shall now proceed.
1. The children of Godly Parents are the children of many Prayers: they are prayed for before, and Prayed for after they are born, and the Prayer of a godly Father and godly Mother doth much.
2. They have the advantage of what restraint is possible, from what evils their Parents see them inclinable to, and that is a second mercy.
3. They have the advantage of Godly instruction, and of being told which be, and which be not the right ways of the Lord.
4. They have also those ways commended unto them, and spoken well of in their hearing, that are good.
5. Such are also, what may be, kept out of evil company, from evil Books, and from being taught the way of Swearing, Lying, and the like, as Sabbath-breaking, and mocking at good men, and good things, and this is a very great mercy.
6. They have also the benefit of a godly life set before them doctrinally by their Parents, and that doctrine backt with a godly and holy example: and all these are very great advantages.
Now all these advantages, the children of ungodly Parents want; {84a} and so are more in danger of being carried away with the error of the wicked. For ungodly Parents neither Pray for their Children, nor do, nor can they heartily instruct them; they do not after a godly manner restrain them from evil, nor do they keep them from evil company. They are not grieved at, nor yet do they forewarn their children to beware of such evil actions that are abomination to God, and to all good men. They let their children break the Sabbath, swear, lye, be wicked and vain. They commend not to their children an holy life, nor set a good example before their eyes. No, they do in all things contrary: Estranging of their children what they can, from the love of God and all good men, so soon as they are born. Therefore it is a very great Judgment of God upon children to be the Offspring of base and ungodly men. {84b}
Atten. Well, but before we leave Mr. Badmans wife and children, I have a mind, if you please, to enquire a little more after one thing, the which I am sure you can satisfie me in.
Wise. What is that?
Atten. You said a while ago, that this Mr. Badman would not suffer his wife to go out to hear such godly Ministers as she liked, but said if she did, she had as good never come home any more. Did he often carry it thus to her?
Wise. He did say so, he did often say so. This I told you then, and had also then told you more, but that other things put me out.
Atten. Well said, pray therefore now go on.
Wise. So I will. Upon a time, she was on a Lords day for going to hear a Sermon, and Mr. Badman was unwilling {84c} she should: but she at that time, as it seems, did put on more courage than she was wont; and therefore, after she had spent upon him, a great many fair words and entreaties, if perhaps she might have prevailed by them, but all to no purpose at all: At last she said she would go, and rendred this reason for it; I have an Husband, but also a God; my God has commanded me, and that upon pain of damnation, to be a continual Worshipper of him, and that in the way of his own Appointments: I have an Husband, but also a Soul, and my Soul ought to be more unto me, than all the world besides. This soul of mine I will look after, care for, and (if I can) provide it an Heaven for its habitation. You are commanded to love me, as you love your own body, and so do I love you; {85a} but I tell you true, I preferr my Soul before all the world, and its Salvation I will seek.
At this, first, {85b} he gave her an ugly wish, and then fell into a fearfull rage, and sware moreover that if she did go, he would make both her, and all her damnable Brotherhood (for so he was pleased to call them) to repent their coming thither.
Atten. But what should he mean by that?
Wise. You may easily guess what he meant: he meant, he would turn Informer, and so either weary out those that she loved, from meeting together to Worship God; or make them pay dearly for their so doing; the which if he did, he knew it would vex every vein of her tender heart.
Atten. But do you think Mr. Badman would have been so base?
Wise. Truly he had malice, and enmity enough in his heart to do it, onely he was a Tradesman; also he knew that he must live by his neighbours, and so he had that little wit in his anger, that he refrained himself, and did it not. But, as I said, he had malice and envy enough in his heart {85c} to have made him to do it, only he thought it would worst him in his trade: yet these three things he would be doing.
1. He would be putting of others on to molest and abuse her friends.
2. He would be glad when he heard that any mischief befell them.
3. And would laugh at her, when he saw her troubled for them. And now I have told you Mr. Badmans way as to this.
Atten. But was he not afraid of the Judgments of God, that did fly about at that time?
Wise. He regarded not the Judgment nor Mercy of God, for had he at all done that, he could not have done as he did. But what Judgments do you mean?
Atten. Such Judgments, that if Mr Badman himself had taken but sober notice of, they might have made him a hung down his ears.
Wise. Why, have you heard of any such persons that the Judgments of God have overtaken.
Atten. Yes, and so, I believe, have you too, though you make so strange about it.
Wise. I have so indeed, to my astonishment and wonder.
Atten. Pray, therefore, if you please, tell me what it is, as to this, that you know; and then, perhaps, I may also say something to you of the same.
Wise. In {86a} our Town {86b} there was one W. S. a man of a very wicked life; and he, when there seemed to be countenance given to it, would needs turn Informer. Well, so he did, and was as diligent in his business as most of them could be; he would watch a nights, climb Trees, and range the Woods a days, if possible, to find out the Meeters, for then they were forced to meet in the Fields: yea, he would curse them bitterly, and swear most fearfully what he would do to them when he found them. Well, after he had gone on like a Bedlam in his course a while, and had done some mischiefs to the people, he was stricken by the hand of God, and that in this manner.
1. Although he had his tongue naturally at will, now he was taken with a faultering in his speech, and could not for weeks together speak otherwise, than just like a man that was drunk.
2. Then he was taken with a drauling, or slabbering at his mouth, which slabber sometimes would hang at his mouth well nigh half way down to the ground.
3. Then he had such a weakness in the back sinews of his Neck, that oft times he could not look up before him, unless he clapped his hand hard upon his forehead, and held up his head that way, by strength of hand.
4. After this his speech went quite away, and he could speak no more than a Swine or a Bear. Therefore, like one of them, he would gruntle and make an ugly noyse, according as he was offended, or pleased, or would have any thing done, &c.
In this posture he continued for the space of half a year, or thereabouts, all the while otherwise well, and could go about his business, save once that he had a fall from the Bell as it hangs in our Steeple, which `twas a wonder it did not kill him: But after that he also walked about, till God had made him a sufficient spectacle of his Judgment for his sin, and then on a sudden he was stricken and dyed miserably: and so there was an end of him and his doings.
I will tell you {87a} of another. About four miles from St. Neots, there was a Gentleman had a man, and he would needs be an Informer, and a lusty young man he was. Well, an Informer he was, and did much distress some people, and had perfected his Informations so effectually against some, that there was nothing further to do, but for the Constables to make distress on the people, that he might have the Money or Goods; and as I heard, he hastened them much to do it. Now while he was in the heat of his work, as he stood one day by the Fire-side, he had (it should seem) a mind to a Sop in the Pan, (for the Spit was then at the fire,) so he went to make him one; but behold, a Dog (so say his own Dog) took distaste at something, and bit his Master by the Leg; the which bite, notwithstanding all the means that was used to cure him, turned (as was said) to a Gangrene; however, that wound was his death, and that a dreadful one too: for my Relator said, that he lay in such a condition by this bite, (as the beginning) till his flesh rotted from off him before he went out of the world. But what need I instance in particular persons, when the Judgement of God against this kind of people was made manifest, I think I may say, if not in all, yet in most of the Counties in England where such poor Creatures were. But I would, if it had been the will of God, that neither I nor any body else, could tell you more of these Stories: True stories, that are neither Lye, nor Romance.
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; {89a} 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. {95a} 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 be 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, 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?
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.
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