Life and Death of Mr. Badman

Now, having commanded that men have a just Ballance, and testifying that a false one is an abomination to the Lord, he proceedeth also unto weight and measure.

Thou shalt not have in thy bag divers weights, a great and a small; 295 that is one to buy by, and another to sell by, as Mr. Badman had.  Thou shalt not have in thy house divers measures, a great and a small, (and these had Mr. Badman also) but thou shalt have a perfect and a just weight; a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee.  For all that do such things, (that is, that use false Weights and Measures) and all that do unrighteously are abomination to the Lord.  See now both how plentiful, and how punctual the Scripture is in this matter.  But perhaps it may be objected, that all this is old Law, and therefore hath nothing to do with us under the New Testament.  (Not that I think you, neighbour, will object thus:) Well, to this foolish objection, let us make an Answer.  First, he that makes this objection, if he doth it to overthrow the authority of those Texts, 296 discovereth that himself is first cousen to Mr. Badman: For a Just man is willing to speak reverently of those commands.  That man therefore hath, I doubt, but little conscience, if any at all that is good, that thus objecteth against the Text: but let us look into the New Testament, and there we shall see how Christ confirmeth the same: Where he commandeth that men make to others good measure, including also that they make good weight; telling such that doe thus, or those that do it not, that they may be encouraged to do it; Good measure, pressed down, shaken together, and running over, shall men give into your bosom; for with the same measure that ye mete withall, it shall be measured to you again: 297 To wit, both from God and man.  For as God will shew his indignation against the false man, by taking away even that he hath, so he will deliver up the false man to the Oppressor, and the Extortioner shall catch from him, as well as he hath catched from his neighbour; therefore another Scripture saith, When thou shalt cease to deal treacherously, they shall deal treacherously with thee.  That the New Testament also, hath an inspection into mens Trading, yea even with their weights and measures, is evident from these general exhortations. 298  Defraud not; lye not one to another; let no man goe beyond his brother in any matter, for God is the avenger of all such: whatsoever you do, do it heartily, as unto the Lord, doing all in his name, to his glory; and the like.  All these injunctions and commandments do respect our life and conversation among men, with reference to our dealing, trading, and so consequently they forbid false, deceitful, yea all doings that are corrupt.

Having thus in a word or two shewed you, that these things are bad; I will next, for the conviction of those that use them, shew you, where God saith they are to be found. 299

1.  They are not to be found in the house of the good and godly man, for he, as his God, abhorrs them; but they are to be found in the house of evil doers, 300 such as Mr. Badmans is.  Are there, saith the Prophet, yet the treasures of wickedness in the house of the wicked, and the scant measure that is abomination? 301  Are they there yet, notwithstanding Gods forbidding, notwithstanding Gods tokens of anger against those that do such things?  O how loth is a wicked man to let goe a sweet, a gainful sin, when he hath hold of it!  They hold fast deceit, they refuse to let it goe.

2.  These deceitful Weights and Measures are not to be found in the house of the Mercifull, but in the house of the Cruel; in the house of them that love to oppress. 302  The Ballances of deceit are in his hand, he loveth to oppress. 303  He is given to oppression and cruelty, therefore he useth such wicked things in his calling.  Yea he is a very cheat, and as was hinted before, concerning Mr. Badmans breaking, so I say now, concerning his using these deceitful weights and measures, it is as bad, as base, as to take a purse, or pick a pocket; for it is a plain robbery, it takes away from a man that which is his own, even the price of his money.

3.  The deceitful Weights and Measures are not to be found in the house of such as relieve the belly, and that cover the loyns of the poor, but of such as indeed would swallow them up. 304  Hear ye this, ye that swallow up the needy, and that make the poor of the land to fail, saying, When will the new Moon be gone that we may sell corn, and the Sabbath that we may set forth Wheat, making the Ephah small and the Sheckle great, (making the Measure small, and the Price great) and falsifying the Ballances by deceit, that ye may buy the poor for silver, and the needy for a pair of shooes, and sell the refuse of the Wheat.  The Lord hath sworn by the excellencie of Jacob, surely I will not forget any of their works. 305  So detestable and vile a thing is this in the sight of God.

4.  God abominates the thoughts of calling of those that use false weights and measures, by any other term than, that they be Impure ones 306 or the like: Shall I count them pure (saith he) with the bag of deceitful weights? 307 no by no means, they are impure ones, their hands are defiled, deceitful gain is in their houses, they have gotten what they have by coveting an evil Covetousness, and therefore must and shall be counted among the impure, among the wicked of the world.

Thus you see how full and plain the Word of God is, against this sin, and them that use it.  And therefore Mr. Badman, for that he used by these things thus to rook and cheat his neighbours, is rightly rejected from having his Name in, and among the catalogue of the godly.

Atten.  But I am perswaded, that the using of these things, and the doing by them thus deceitfully, is not counted so great an evil by some.

Wise.  Whether it be counted an evil or a vertue, by men, it mattereth not; you see by the Scriptures, the Judgment of God upon it.  It was not counted an evil by Mr. Badman, nor is it by any that still are treading in his steps.  But, I say, ’tis no matter how men esteem of things, let us adhere to the Judgment of God.  And the rather, because when we our selves have done weighing and measuring to others, then God will weigh and measure both us and our actions.  And when he doth so, as he will do shortly, then wo be to him to whom, and of whose actions it shall be thus said by him: Tekel, Thou art weighed in the Ballances, and art found wanting. 308  God will then recompense their evil of deceiving upon their own head, when he shall shut them out of his presence, favour, and kingdom, for ever and ever.

Atten.  But ’tis a wonder, that since Mr. Badmans common practice was to do thus, that some one or more did not find him out, and blame him for this his wickedness.

Wise.  For the generality of people, he went away clever with his Knavery.  For what with his Ballance, his false Ballance, and good weight, and what with his slight of hand to boot, he beguiled, sometimes a little, and sometimes more, most that he had to deal with: Besides, those that use this naughty trade, are either such as blind men with a shew of Religion, or by hectoring the buyer out by words.  I must confess Mr. Badman was not so arch at the first; 309 that is, to do it by shew of Religion; for now he began to grow threadbare, (though some of his brethren are arch enough this way, yea and of his sisters too, for I told you at first that there was a great many of them, and of them good:) but for hectoring, for swearing, for lying, if these things would make weight and measure, they should not be wanting to Mr. Badmans Customers.

Atten.  Then it seem he kept good Weights, and a bad Ballance; well that was better than that both should be bad.

Wise.  Not at all.  There lay the depth of his deceit: 310 For if any at any time found fault, that he used them hardly, and that they wanted their weight of things; he would reply: Why did you not see them weighed? will you not believe your own eyes: If you question my weights, pray carry them whether you will, I will maintain them to be good and just.  The same he would say of his scales.  So he blinded all, by his Ballance.

Atten.  This is cunning indeed: but as you say, there must be also something done or said, to blind therewith, and this I perceive Mr. Badman had.

Wise.  Yes.  He had many ways to blind, but he was never clever at it, by making a shew of Religion, (though he cheated his wife therewith:) for he was, especially by those that dwelt near him, too well known to do that, though he would bungle at it as well as he could.  But there are some that are arch villains this way; they shall to view live a whole life Religiously, and yet shall be guilty of these most horrible sins: And yet Religion in it self is never the worse, nor yet the true professors of it.  But as Luther says, In the name of God begins all mischief.  For Hypocrites have no other way to bring their evils to maturity, but by using and mixing the Name of God and Religion therewith. 311  Thus they become whited Walls; 312 for by this white, the white of Religion, the dirt of their actions is hid.  Thus also they become graves that appear not, and they that goe over them, (that have to do with them) are not aware of them, but suffer themselves to be deluded by them.  Yea, if there shall, as there will sometimes, rise a doubt in the heart of the buyer about the weight and measure he should have, why, he suffereth his very sences to be also deluded, by recalling of his Chapmans Religion to mind, and thinks verily that not his good chapman but himself is out; for he dreams not that his chapman can deceive.  But if the buyer shall find it out, and shall make it apparent, that he is beguiled; then shall he be healed by having amends made, and perhaps fault shall be laid upon servants, &c. and so Master Cheat shall stand for a right honest man in the eye of his Customer, though the next time he shall pick his pocket again.

Some 313 plead Custom for their Cheat, as if that could acquit them before the Tribunal of God: And others say, it came to them for so much, and therefore another must take it for so much, though there is wanting both as to weight and measure: but in all these things there are Juggles; or if not, such must know, 314 That that which is altogether just, they must doe.  Suppose that I be cheated my self with a brass half-Crown, must I therefore cheat another therewith? if this be bad in the whole, it is also bad in the parts.  Therefore however thou are dealt withall in thy buying, yet thou must deal justly in selling, or thou sinnest against thy soul, and art become as Mr. Badman.  And know, that a pretence to custom is nothing worth.  ’Tis not custom, but good conscience that will help at Gods Tribunal.

Atten.  But I am perswaded, that that which is gotten by men this way, doth them but little good.

Wise.  I am of your mind for that, but this is not considered by those thus minded.  For if they can get it, though they get, as we say, the Devil and all, by their getting, yet they are content, and count that their getting is much.

Little good!  Why do you think they consider that?  No: no more than they consider what they shall doe in the Judgment, at the day of God Almighty, for their wrong getting of what they get, and that is just nothing at all. 315

But to give you a more direct answer.  This kind of getting, is so far off from doing them little good, that it doth them no good at all; because thereby they lose their own souls; What shall it profit a man if he shall gain the whole world, and lose his own soul? 316  He loseth then, he loseth greatly that getteth after this fashion.  This is the man that is penny-wise, and pound-foolish; this is he that loseth his good Sheep for a halfpennyworth of tarr; that loseth a soul for a little of the world.  And then what doth he get thereby, but loss and dammage? 317  Thus he getteth, or rather loseth about the world to come: But what doth he get in this world, more than travel and sorrow vexation of spirit, and disappointment?  Men aim at blessedness in getting, I mean, at temporal blessedness; but the man that thus getteth, shall not have that.  For though an Inheritance after this manner may be hastily gotten at the beginning, yet the end thereof shall not be blessed.  They gather it indeed, and think to keep it too, but what says Solomon?  God casteth it away.  The Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked.

The time, as I said, that they do enjoy it, it shall doe them no good at all; but long to be sure they must not have it.  For God will either take it away in their life time, or else in the generation following, according to that of Job: He, the wicked, may prepare it, but the just shall put it on, and the innocent shall divide the silver. 318

Consider that also that is written in the Proverbs: A good man leaveth an Inheritance to his childrens children, and the wealth of the sinner is laid up for the just. 319  What then doth he get thereby, that getteth by dishonest means? why he getteth Sin and Wrath, Hell and Damnation: and now tell me how much he doth get.

This, I say, is his getting; so that as David says, we may be bold to say too: I beheld the wicked in great prosperity, and presently I cursed his habitation: for it cannot prosper with him.  Fluster and huff, and make a doe for a while he may, but God hath determined that both he and it shall melt like grease, and any observing man may see it so.  Behold, the unrighteous man in a way of Injustice getteth much, and loadeth himself with thick Clay, but anon it withereth, it decayeth, and even he, or the Generation following decline, and return to beggery.

And this Mr. Badman, notwithstanding his cunning and crafty tricks to get money, did dye, no body can tell whether worth a farthing or no.

Atten.  He had all the bad tricks, I think, that it was possible for a man to have, to get money; one would think that he should a been rich.

Wise.  You reckon too fast, if you count these all his bad tricks to get money: For he had more besides. 320

If his customers were in his Books (as it should goe hard but he would have them there; at least, if he thought he could make any advantage of them,) then, then would he be sure to impose upon them his worst, even very bad Comodity, yet set down for it the price that the best was sold at: like those that sold the Refuse Wheat, or the worst of the wheat; making the Sheckle great, 321 yet hoisting up the price: This was Mr. Badmans way.  He 322 would sell goods that cost him not the best price by far, for as much as he sold the best of all for.  He had also a trick to mingle his comodity, that that which was bad might goe off with the less mistrust.

Besides, if his customers at any time paid him money, let them look to themselves, and to their Acquitances, for he would usually attempt to call for that payment again, specially if he thought that there was hopes of making a prize thereby, and then to be sure if they could not produce good and sufficient ground of the payment, a hundred to one but they payed it again.  Sometimes the honest Chapman would appeal to his servants for proof of the payment of money, but they were trained up by him to say after his mind, right or wrong: so that, relief that way, he could get none.

Atten.  It is a bad, yea an abominable thing for a man to have such servants.  For by such means a poor customer may be undone and not know how to help himself.  Alas! if the master be so unconscionable, as I perceive Mr. Badman was, to call for his money twice, and if his servant will swear that it is a due debt, where is any help for such a man? he must sink, there is no remedy.

Wise.  This is very bad, but this has been a practice, and that hundreds of years agoe.  But what saith the Word of God?  I will punish all those that leap upon the threshold, which fill their masters houses with violence and deceit. 323 324

Mr. Badman also had this art; could he get a man at advantage, that is, if his chapman durst not go from him, or if the comodity he wanted could not for the present be conveniently had elsewhere; Then let him look to himself, he would surely make his purse-strings crack; he would exact upon him without any pity or conscience.

Atten.  That was Extortion, was it not?  I pray let me hear your Judgment of Extortion, what it is, and when committed?

Wise.  Extortion 325 is a screwing from men more than by the Law of God or men is right; and it is committed sometimes by them in Office, about Fees, Rewards, and the like: but ’tis most commonly committed by men of Trade, who without all conscience, when they have the advantage, will make a prey of their neighbour.  And thus was Mr. Badman an Extortioner; for although he did not exact, and force away, as Bailifs and Clarks have used to doe; yet he had his opportunities, and such cruelty to make use of them, that he would often, in his way, be Extorting, and forcing of money out of his Neighbours pocket.  For every man that makes a prey of his advantage upon his neighbours necessities, to force from him more than in reason and conscience, according to the present prizes of things such comodity is worth; may very well be called an Extortioner, and Judged for one that hath No inheritance in the Kingdom of God. 326

Atten.  Well, this Badman was a sad wretch.

Wise.  Thus you have often said before.  But now we are in discourse of this, give me leave a little to goe on.  We have a great many people in the Countrey too that live all their dayes in the practice, and so under the guilt of Extortion: people, alas! that think scorn to be so accounted.

As for Example: 327 There is a poor body that dwells, we will suppose, so many miles from the Market; and this man wants a Bushel of Grist, a pound of Butter, or a Cheese for himself, his wife and poor children: But dwelling so far from the Market, if he goes thither, he shall lose his dayes work, which will be eight pence or ten pence dammage to him, and that is something to a poor man.  So he goeth to one of his Masters or Dames for what he wanteth, and asks them to help him with such a thing: Yes, say they, you may have it; but withall they will give him a gripe, perhaps make him pay as much (or more) for it at home, as they can get when they have carryed it five miles to a Market, yea and that too for the Refuse of their Commodity.  But in this the Women are especially faulty, in the sale of their Butter and Cheese, &c.  Now this is a kind of Extortion, it is a making a prey of the necessity of the poor, it is a grinding of their faces, a buying and selling of them.

But above all, your 328 Hucksters, that buy up the poor mans Victuals by whole-sale, and sell it to him again for unreasonable gains, by retale, and as we call it, by piece meal; they are got into a way, after a stingeing rate, to play their game upon such by Extortion: I mean such who buy up Butter, Cheese, Eggs, Bacon, &c. by whole sale, and sell it again (as they call it) by penny worths, two penny worths, a half penny worth, or the like, to the poor, all the week after the market is past.

These, though I will not condemn them all, do, many of them, bite and pinch the poor by this kind of evil dealing.  These destroy the poor because he is poor, and that is a grievous sin.  He that oppresseth the poor to increase his riches, and that giveth to the rich, shall surely come to want. 329  Therefore he saith again, Rob not the poor because he is poor, neither oppress the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of them that spoile them.

Oh that he that gripeth and grindeth the face of the poor, would take notice of these two Scriptures!  Here is threatned the destruction of the Estate, yea and of the Soul too, of them that oppress the poor.  Their Soul we shall better see where, and in what condition that is in, when the day of Doom is come; but for the Estates of such, they usually quickly moulter; and that sometimes all men, and sometimes no man knows how.

Besides, these are Usurers, yea they take usury for victuals, which thing the Lord has forbidden. 330  And because they cannot so well do it on the Market-day, therefore they do it, as I said, when the market is over; for then the poor falls into their mouths, and are necessitated to have, as they can, for their need, and they are resolved they shall pay soundly for it.  Perhaps some will find fault for my medling thus with other folks matters, and for my thus prying into the secrets of their iniquity.  But to such I would say, since such actions are evil, ’tis time they were hissed out of the world.  For all that doe such things, offend against God, wrong their neighbour, and like Mr. Badman doe provoke God to Judgment.  God knows, there is abundance of deceit in the world!

Wise.  Deceit!  Aie, but I have not told you the thousandth part of it; nor is it my business now to rake to the bottom of that dunghill: what would you say, if I should anatomize some of those vile wretches called Pawn-Brokers, that lend Money and Goods to poor people, who are by necessity forced to such an inconvenience; and will make, by one trick or other, the Interest of what they so lend, amount to thirty, forty, yea sometimes fifty pound by the year; nothwithstanding the Principal is secured by a sufficient pawn; which they will keep too at last, if they can find any shift to cheat the wretched borrower.

Atten.  Say!  Why such Miscreants are the pest and Vermin of the Common-Wealth, not fit for the society of men; but methinks by some of those things you Discoursed before, you seem to import that it is not lawful for a man to make the best of his own.

Wise.  If by making the best, you mean, to sell for as much as by hook or crook he can get for his comodity; then I say, it is not lawful.  And if I should say the contrary, I should justifie Mr. Badman and all the rest of that Gang: but that I never shall doe, for the Word of God condemns them.  But that it is not lawful for a man at all times, to sell his commodity for as much as he can, I prove by these reasons. 331

First, If it be lawful for me alway to sell my commodity as dear, or for as much as I can, then ’tis lawful for me to lay aside in my dealing with others, good conscience, to them, and to God: but it is not lawful for me, in my dealing with others, to lay aside good conscience, &c.  Therefore it is not lawful for me always to sell my commodity as dear, or for as much as I can.

That 332 it is not lawful to lay aside good conscience in our dealings, has already been proved in the former part of our discourse: but that a man must lay it aside that will sell his commodity always as dear or for as much as he can, is plainly manifest thus.

1.  He that will (as is mentioned afore) sell his commodity as dear as he can, must sometimes make a prey of the ignorance of his chapman: 333 but that he cannot doe with a good conscience (for that is to overreach, and to goe beyond my chapman, and is forbidden, 1 Thess. 4. 6.)  Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must of necessity lay aside good conscience.

2.  He that will sell his commodity always as dear as he can, must needs, sometimes make a prey of his neighbours necessity; 334 but that he cannot doe with a good conscience, (for that is to goe beyond and defraud his neighbour, contrary to 1 Thess. 4. 6.)  Therefore he that will sell his commodity, as afore, as dear, or for as much as he can, must needs cast off and lay aside a good conscience.

3.  He that will (as afore) sell his commodity as dear, or for as much as he can, must, if need be, make a prey of his neighbours fondness; but that a man cannot doe with a good conscience, 335 (for that is still a going beyond him, contrary to 1 Thess. 4. 6.)  Therefore, he that will sell his commodity as dear, or for as much as he can, must needs cast off, and lay aside good conscience.

The same also may be said for buying; no man may always buy as cheap as he can, but must also use good conscience in buying; 336 The which he can by no means use and keep, if he buyes always as cheap as he can, and that for the reasons urged before.  For such will make a prey of the ignorance, necessity, and fondness of their chapman, the which they cannot doe with a good consceince.

When Abraham would buy a Burying-place of the Sons of Heth, thus he said unto them.  Intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, in the end his field.  For as much as it is worth shall he give it me.  Gen. 23. 8, 9. 337  He would not have it under foot, he scorned it, he abhored it: It stood not with his Religion, Credit, nor Conscience.  So also when David, would buy a field of Ornon the Jebusite: Thus he said unto him: Grant me the place the threshing-floor, that I may build an Altar there unto the Lord.  Thou shalt give it me for the full price. 338  He also, as Abraham, made conscience of this kind of dealing: he would not lie at catch to go beyond, no not the Jebusite, but will give him his full price for his field.  For he knew that there was wickedness, as in selling too dear so in buying too cheap, therefore he would not do it.