DOCTRINE, viz.

Doubtless all Christians, will readily assent to the truth of this Doctrine; yet possibly they wont so well agree, who are guilty of the crime here mention'd. I shall therefore inquire,

Quest. When may Persons be said to wrong or de­fraud others, in their Worldly Goods or Outward Estates; Or, when may they be said, to get dishonest gain?

Answ. There are various ways, wherein Per­sons may be said to be thus guilty. They de­fraud others, (or get dishonest gain.)

[Page 4] 1. When they Rob them of their Right. By Rob­bery, I here intend, an open forcible taking away a Person's right from him, without any pretence of Law or of giving any valuable consideration for it. Such Robberies are often committed by Land, and also on the Sea by Pyrates. Such for­cible taking away, we read of, Judg. 9.25. They robbed all that came along that way, by them. Such Robbery, is contrary to the light and law of Na­ture, and expressly forbidden in the word of God. Lev. 19.13. Thou shalt not defraud thy Neighbour, neither rob him. Psal. 62.10. Become not vain in Robbery. What's gotten by Robbery, must needs be dishonest gain.

2. When they Steal from any. By Stealing, I here mean, the taking away from Persons what they're justly possess'd of, and that in a fly, secret man­ner, un-be-known to the Persons wronged. Thus, when Persons Secretly remove Land-marks to in­large their own borders, this is Stealing of Land, contrary to the Divine Law, Deut. 27.17. So, Pick-Pockets are guilty of Stealing; so those who in the dark, or when they think none sees or observes them, will use that advantage for taking to them­selves what justly belongs to others. This is a crime, directly contrary to the express letter of the Eight Commandment, viz. Thou shalt not Steal. This Sin is greatly aggravated, when Persons take advantage for it, from Shipwrecks or burning of Houses. When by such Afflictive Providences, mens goods are thrown hastily out of doors, or [Page 5]lye scattered on the Sea-shoar (the owners not being able to secure them) others will take this advantage to Steal them; I say, when they do thus, tis a great aggravation of their Theft. They add Affliction to the Afflicted. As for direct Robbing and Stealing, they're such heinous notori­ous crimes, that an honest Heathen would abhor them. But there are many other methods, wherein Persons often do wrong, defraud, and get dishonest gain, as,

3. When they Sell things at an excessive rate, an un­reasonable high price. There's a just profit and gain, belonging (or due) to those, whose im­ployment 'tis to buy and sell. It's no easy mat­ter exactly to state the case, and to say, how much profit is justly to be allow'd to the Seller. The nature of the Commodities, the trouble of the business, and other considerations may alter the case very much; and render it allowable to take more profit (proportionably to the worth or price of the thing) in one case; than in ano­ther. Many circumstances should be seriously weigh'd by those, who would approve their Con­sciences to God in these matters. And those who will seriously consider, and consult their own Consciences, may ordinarily if they will, avoid wronging themselves or others in Selling. Tis good therefore, to consult the profit of the buyer as well as of the Seller, that both may rejoyce together. 1 Cor. 10.24. Let no man seek his own, but every man another's wealth. That is, we should [Page 6]have regard to the good and profit of others, as well as of our selves. But when the Seller's prin­ciple is, to get as much as possibly he can, and regards only his own profit and not the buyer's; he then acts unjustly. To ask and receive an excessive unreasonable price for what is [...], is Oppression and Extortion. And tis an Aggrava­tion of this Sin, when the Seller takes advantage for it, from the Ignorance of the buyer; Imposing on his weakness, making him believe the thing is worth much more than it is. It aggravates the crime also, when he takes advantage of the buyer's Necessity; it may be he has great, urgent Necessity for such or such a thing, can't get it else where, and this advantage the Seller takes to ask extra­vagantly: this is aggravated wickedness. Prov. 22.22. Rob not the poor, because he is poor; neither oppress the afflicted in the gate. Tis wrong and un­just also, for Persons to Ingross or Monopolize com­modities (getting them all into their own hands) on purpose that they may get an unreasonable high price for them; especially if such commodities are necessary for humane Life, such as Food or Raiment. Prov. 11.26. He that with-holdeth corn, the People shall curse him. Corn, is necessary for the support of humane Life, if therefore in time of scarcity, any will buy up all the Corn they can, on purpose to get an unreasonable high price for it; the People will curse such an one, yea and God will curse him too. So it's an ag­gravation of the crime, when Persons ask an [Page 7]excessive unreasonable price, for Tools or Instru­ments, which are necessary for mens following their honest Callings with. Deut. 24.6. No man shall take the nether or upper Mill-stone to pledge, for he taketh a man's Life to pledge. Some of the Poor, did grind with Hand-mills for a living, if either of the Mill-stones was taken as a Pawn or Securi­ty for a debt, or for a thing lent; thereby the man was hindred from his Calling, from working for a Livelihood: such barbarity therefore was forbidden. Indeed as for trifles, baubles, things only to please the fancy; if an high price be ask'd for them, it's not so bad as to ask high for things that are necessary. But surely, Christians should make Conscience of their ways, they should take heed that they dont defraud in buying or selling. Lev. 25.14. If thou sell ought unto thy Neighbour, or buyest ought of thy Neighbour's hand; ye shall not oppress one another. When the Buyer would get things at an under rate, for less than they're worth, not allowing to the Seller an honest gain or rea­sonable profit; this also is unjust. Prov. 20.14. It is naught, it is naught, (saith the buyer) but when he is gone his way, then he boasteth. When the buyer, by dispraising and under-valuing com­modities, gets them for less than they're worth, and then brags of his good bargain; this is un­just, tis a wicked defrauding.

4. When men cheat and deceive in their dealings. As men sometimes ask too high a price for what they Sell, so they some times defraud, by Selling [Page 8] Worse or Less than what they pretend to. When the Seller knows his commodity to be Unsound, not good, and will yet affirm it to be Good & Sound, and will ask and take a full price for it as such; this is vile Cheating; tis Lying and Stealing joyn'd together. So when persons deceive in Weight or Measure, and part with less than what they pretend to, this is wicked cheating and defraud­ing. Lev. 19.35, 36. Ye shall do no Unrighteous­ness in Judgment, in meteyard, in weight, or in mea­sure; just ballances, just weights, a just ephah, and a just him shall ye have. God requir'd, that they should have just Ballances, that is, true Soales (to Sell things by weight) not such as they could make to turn deceitfully, to serve a Knavish design. Just weights, not two Setts of weights, heavier ones to buy with, and lighter ones to sell with. A just Ephah, that was a common Measure for dry things, is Corn, &c. A just Hin, that was a common Mea­sure for Liquids, as Wine, Oyl, &c. These Measures should be just, according to the Standard, accor­ding to Law, such as Measures of such a deno­mination, were commonly suppos'd or reputed to [...] So God requir'd Justice in Meteyard; that [...] things Sold by the Foot or by the Yard, by [...] Measure, as tis commonly called. To de­ [...]e or cheat by unjust Weights or Measures, is [...]ctly forbidden. Deut. 25.13, 14, 15. Thou shalt not have in thy bag diverse weights, a great and a small. Thou shalt not have in thine house diverse measures, a great and a small. But thou shalt have [Page 9]a perfect and just weight, a perfect and just measure shalt thou have. Indeed God abominates mens deceiving in weight and measure. Prov. 20.10. Diverse weights and divers measures, both of them are alike abomination to the Lord. Mic. 6.11. Shall I count them pure with the wicked Ballances, and with the bag of deceitful weights? No, God wont count such practices to be pure; but on the other hand, a just weight is his delight, Prov. 11.1. Christians should be fair and honest in their dealings. That no man go beyond or defraud his bro­ther in any matter, because that the Lord is the avenger of all such, 1 Thes. 4.6. God Smites his hand at those, who greedily gain by Extortion, who make dishonest gain, Ezek. 22.12, 13. Sometimes a per­son being justly displeas'd with a Son, or Ser­vant, will Smite his hand, Saying, Well, I'll pay you for this, I'll punish you for this. Gods Smiting his hand, seems to allude to such a practice among men, as if God should say, You that are so gree­dy of dishonest gain, that cheat, extort, oppress for the getting of it, I'll pay you, I'll surely punish you for such your wickedness.

5. When Persons ask an excessive price, for Service expected from or performed by them. As some ask too high a price for the goods or commodities they Sell; So some ask too high a price for their Service or Labour; this also is doing wrong and defrauding. Thus, Physitians defraud, if they ask an excessive reward for their Medicines or Visits. So if Attorneys, Clarks, Sheriffs, Constables, or any [Page 10]Imploy'd in any such Faculty, Office or Business, do ask excessive Rates or Fees for what they do, therein they are fraudulent and unjust. So when Trades-men or Labourers ask an excessive price for their Work, therein they act unjust­ly and unrighteously. For men may be unjust and unrighteous, in asking too high a price for the use of their skill in any Art or Mystery, or in asking too much for their Work; as in ask­ing an unreasonable high price for the Goods they sell. So men are unjust, when being hired by the Day, Week Month or Year, they are Slothful, Lazy, and Idle away their Time. For Instance, Suppose, that Four Shillings a Day, is reckoned the just and common Wages for such or such sort of Work; the Workman does not expect nor ask more; I say in such a Case, if the Workman Idles away one quar­ter of his time, and yet asks and receives full Wages, he then wrongs his Imployers of a Shilling: he as really defrauds him of a Shil­ling, as if he Stole it out of his Pocket. The Slothful Servant, is justly call'd Wicked. Mat. 25.26 So men Defraud, when they do their Work slightily or deceitfully: Deceitful Work­manship, is often a great Cheat. It may be a man has not half the Service he might have from Shoes, Cloaths, Tools or Instruments to work with, &c. meerly from deceitfulness in Workmanship; either in those who prepar'd Materi­als, or in those who wrought them up. So [Page 11]if a man Builds an House, and the Work be slightily and deceitfully done; so that the House speedily needs Repair, and is ready to tumble down, here's vast damage to the Own­er by such deceitfulness. By such deceitful Workmanship, the Buyer or Imployer often loseth, not only the Money paid for Labour, but in a great measure the cost of Materials too. But as for Ship Carpenters, if they do their Work deceitfully, they are yet more guilty; for not only the Goods but the Lives of men are hazarded, by their carelessness & deceit. If in Building Vessels they do their Work de­ceitfully, they are in a remote sense charge­able with Murder, because mens Lives are en­dangered by their wicked carelessness. Sure­ly these methods of Fraud and Injustice, are abominable. They are quite contrary to that Golden Rule, which requires us to do to o­thers, as we would have them do to us, Mat. 7.12. and contrary to, Phil. 2.4. Look not e­very man on his own things, but every man also on the things of others. When any ask and take excessive Fees or too high Wages for their Ser­vice, are Idle when they're hired for such a Time, or do their work Deceitfully; then they do wrong and defraud.

6. When Persons gain by any dishonest business. There are some practices unlawful in themselves, by which Persons indeavour to get Money. Thus some will pretend to Tell Fortunes, to pre­dict [Page 12]future events; and also by secret unlawful arts, to discover left goods, &c. Now tis all un­righteous gain, that's gotten by such wicked practi­ces as these. So if men make Images or Pictures for Idolatrous uses, this is unlawful business, and so the gain gotten thereby must needs be unlaw­ful. Such was the making Silver shrines for Diana, which brought no small gain to the Crafts-men, Act. 19.24. So when Attorneys for the sake of a Fee, will plead a cause which they know to be unjust and unrighteous, and will indeavour that it may prevail and succeed; such their gain, is wicked­ly and unrighteously gotten. For none should endeavour to promote an unrighteous thing. Abhor that which is evil, Cleave to that which is good, Rom. 12.9. Any gain gotten by business in it self unlawful, is unlawful gain. Yea what's got by Gaming, is unlawful gain. Tho' some Games, if moderately and seasonably us'd for needful Recreation, are lawful; yet tis unlaw­ful to game for the getting a Man's Money or Goods. This is not a giving and receiving in way of Almes; nor in way of Bounty or Generosity; tis not commutative Justice, for he that receives, does not pretend to give a Valuable consideration for what he gets. He that games for Money, desires (and designs if he can) only to gain and not to lose; and so tis quite contrary to that fore-mentioned, 1 Cor. 10.24. Let no man seek his own, but every man another's wealth. That is, every man should seek the good and profit of his [Page 13]Neighbour, that his Neighbour may be bene­fitted and prosper, as well as himself. He should Love his Neighbour as himself, Mat. 22.39. Gaming for Money, directly breaks this Divine Law. Again, we should Acknowledge God in all our ways, Prov. 3.6. And in every thing by Prayer make known our requests to him, Phil. 4.6. We should not desire nor indeavour any thing, but what we may with a good Conscience recom­mend to God in Prayer. But with what face can a Christian Pray to God, that He would Succeed him in Gaming, and give him his Neighbour's Estate without his rendring a valu­able consideration for it? Therefore to Game for Money or Goods, is a cursed practice; a defrauding unrighteous Method of gain. Prov. 13.11. Wealth gotten by vanity, shall be diminished.

7. When Persons knowingly conceal or retain for their own profit, stoln or lost Goods. As tis a great Sin, directly to Steal from others; so tis, to abet, favour or incourage others in such wick­edness. Psal. 50.18. When thou sawest a thief, then thou consentedst with him. Prov. 29.24. Who­so is partner with a thief, hateth his own Soul. If for our own gain, we abet or incourage Theft in others, or conceal or retain stoln goods; this is defrauding, tis wicked and unjust. So if we have found Money, Goods, Beasts that are Lost or stray'd away; and know the Owners, and can return them, and yet retain or keep them for our [Page 14]own profit, this is unrighteous gain. God re­quires, that a Stray Ox or Sheep, should be return'd to the owner, Deut. 22.1. And so of other things too. Lev. 6.4. He shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found.

8. When Persons receive griping oppressive Usury. Usury (or the taking some Reward for the Use of Money or Goods lent) is not in it self un­lawful, as Lying and Stealing are. Deut. 23.20. Unto a Stranger, thou mayst lend upon Usury. This would not be allow'd, if the thing in it self were unlawful. Yet tis unrighteous gain, to receive Usury from a Poor Neighbour (who borrows for present Necessity, and not to inrich himself.) Exod. 22.25. If thou lend Money to any of my People that is Poor by thee, thou shalt not be unto him as an Usurer; neither shalt thou lay upon him Usury. As tis Sinful to take any Usury of a Poor man, who borrows only for present necessity; so tis Sinful to ask Excessive Usury from any tho' never so able. So tis unrighteous gain, when Persons take Ex­cessive Rents for their Houses, Ships, Lands, Farms; or for the use and service of their Beasts, as Horses, Oxen, &c. To receive an excessive price for such things, is defrauding. On the other hand, tis defrauding, not to pay for the use (or loan) of such things, what the same is justly worth and honestly agre'd for.

[Page 15] 9. When Persons unfaithfully appropriate to their own use, what was betrusted with them for the use and benefit of others. If Money or Goods are left with a friend to keep, and by him to be restor'd upon demand; if the Person thus betrusted, ap­propriates these things to his own use, he then does wrong and defrauds, Lev. 6.2, 3. So those betrusted with Publick Monies, Goods or Stores, whether they are Commissaries, Pursers, Stewards, Treasurers, (or by what denomination soever they are distinguish'd) whether they are Ste­wards or Treasurers of a Kingdom, a Country, a Town, a College, a Church, a School, a Fort, a Ship or of any Society; I say if Persons thus betrusted with Money or Goods for the benefit of others, do fallaciously appropriate the same or any part thereof to their own private use, therein they do wrong and defraud. For tis requir'd in Stewards, that a man be found faithful, 1 Cor. 4.2. Nehemiah appointed faithful men, to be Treasurers, Neh. 13.13. He's justly call'd an Unjust Steward, who wasted the Goods betrusted with him, Luk. 16.1, 8. So when Executors of Wills, Administrators on Intestate Estates, those who are Guardians of Minors, of Fatherless ones; I say, when Persons thus betrusted, do appro­priate to their own use and benefit what was betrusted with them for the good of others, tis defrauding, tis vile injustice and doing of wrong. I might add, if Officers bring in a false Muster-Roll [Page 16]or List of Souldiers, demanding Subsisting Money, or Wages for Persons never Imploy'd in the Publick Service, or after they are Dead, Run, or Dismiss'd from Publick Service; all the gain thus gotten is fraudulent and unjust: to receive Money on such deceitful grounds, is Stealing from the Publick.

10. When Persons detain Just Wages, or defer the Seasonable Payment of Just Debts. Those who do Service for others, deserve a recompence for it; The Labourer is worthy of his reward. Tis there­fore fraud and injustice wilfully to with-hold from any, what they justly deserve and expect for Service done. It's unjust, when Persons are unwilling to grant a suitable Support or Reward to those, who Serve the Publick in Civil Autho­rity. Mat. 21.7. Render therefore to Caesar, the things that are Caesars. Rom. 13.7. Render there­fore to all their due, Tribute to whom Tribute is due. Tis unjust, when Persons are unwilling to give due Support or Maintainance to Gospel Ministers, Prov. 3.9. Honour the Lord with thy Substance. 1 Cor. 9.14. So hath the Lord Ordained, that they who Preach the Gospel should Live of the Gospel. The with-holding of such Maintainance from the Ministry, is by God Himself called, a Rob­bing of God, Mal. 3.8. Tis also unjust, to with­hold a due reward, from those who instruct and govern Colleges or Schools. Tis unjust, to with­hold a due reward from Physitians, Attorneys, [Page 17]Chyrurgeons, Clarks, Sheriffs, or any imploy'd in any honest Faculty or Office; I say tis unjust, to with-hold the reward due for Service done by them. So when Souldiers or Seamen are im­ploy'd to Serve the Publick, and suitable Food is not granted them, nor just Wages seasonably paid them; they are then wronged and unjustly dealt with. 1 Cor. 9.7. Who goeth a Warfare at any time at his own Charges? I'ts great fraud and injustice, to with-hold from those who Serve the Publick, whether as Officers or Private Centinels or Seamen, the Wages righteously due to them. So tis fraud and injustice, to with­hold from Tradesmen or Labourers, the Wages just­ly due to them. Jam. 5.4. Behold, the hire of the Labourers which have reaped down your fields, which is of you kept back by fraud, cryeth: and the cryes of them which have reaped, are entred into the ears of the Lord of Sabaoth. Jer. 22.13. Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong: that useth his neighbour's Service without wages, and giveth him not for his work. God himself pronounceth a Wo against those, who wont pay just Wages. Honest Wages for work done, should be readily paid; tis in­justice, tis abominable fraud to with-hold the same. Yea, when a man has done a piece of work, brings in a fair honest Account, makes but just demands for his work; I say in such a case, to curtail his Bill, beat him down, and pay him but part of his honest demands, is vile [Page 18]fraud and injustice. God threatens to be, a Swift witness against those, that oppress the hire­ling in his wages, Mal. 3.5. Nay tis fraud and injustice, willingly to defer the seasonable payment of wages. Lev. 19.13. The wages of him that is hired, shall not abide with thee all night until the morning. Very often, the poor Labourer really Needs his Wages, as soon as his work is done; therefore it should be presently paid him. In­deed if the Labourer agrees to wait such a time for his wages, tis no injustice so long to defer payment; but if no time be set, then as soon as the work is done and the wages ask'd for, they should be presently and honestly paid. We should not only pay Wages, or pay for what we Borrow or Buy; but we should pay seasonably too, as soon as by agreement tis due. Tis the Divine Command, Rom. 13.8. Owe no man any thing, but to love one another. So the Prophet said to the Widow, whose oyl had been mira­culously increas'd: 2 King. 4.7. Pay thy debt. Tis said, Psal. 37.21. The wicked borroweth, and payeth not again. Tis a Wicked thing, wilfully to delay paying what is due. Prov. 3.27, 28. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not to thy Neighbour, go, and come again, and to mor­row will I give, when thou hast it by thee. If out Neighbour ask for his due, and we can pay it, we should not put him to the trouble of coming again, but we should pay him forthwith. [Page 19]Indeed we should be so just and honest, that as soon as able we should rather carry our just Debts and pay them, than defer and keep others out of their right. There's often much fraud, injustice and wickedness, even in delaying to pay just debts; tho' the payment be not utter­ly refus'd or deny'd, but the debts plainly owned. By the way therefore, tis base, vile and sordid, for Persons to be Angry and Huffy when they're ask'd for what they justly owe. Possibly they'll say, What, Do you think I'm a bankrupt? can't you trust me? Do you think I'm run­ning away, that you thus haunt me? I say, tis base and sordid, for any thus to Huff and be Angry, when ask'd to pay what they justly owe. If they're able, tis unjust not to pay a just debt when demanded, tho' by the meanest Labourer, (he does but ask for his due, his right) if they're not able to pay presently, yet justice and good manners, should teach them to give better words in such a case. But, tho' Justice requires Debtors, seasonably to pay what they owe if possibly they can; yet on the other hand, Kindness and Cha­rity may often require Creditors, patiently to bear a while with their Debtors, and not rigo­rously exact upon them when they find them honestly dispos'd. A Debtor once said, Have Pati­ence with me and I will pay thee all; his cruel Creditor laid hands on him, took him by the threat, cast him into Prison till he should pay the debt; but our Lord's Parable calls this Creditor, a Wicked Servant, Mat. 18.28.—32.

[Page 20] 11. When Persons for the sake of a Bribe, Gift, or Private Gain, will speak or do unjust things. Thus, those do wrong and are unjust, who for the sake of some Private Reward, will Bear False Witness in any Case; as those Soul­diers did, who were set to Guard our Lord's Sepulchre, Mat. 28.12—15. When for the sake of some Private Gain, (or out of Favour to one, or III Will to another) Jury-men will bring in an Unrighteous Verdict, Judges pronounce an Unrighteous Sentence, or Arbitrators give in an Unrighteous Award; I say, when tis thus, there's vile fraud and doing of wrong. So when men Impress'd to Serve the Publick by Sea or Land, are for the sake of some Private Gain to Of­ficers, Sold or Set free from Serving the Pub­lick; this is Fraudulent and Unjust: Gain so gotten, is Unrighteous Gain. When those in Authority or Office in one Station or other, will for the sake of Private Gain, do those things that are Unjust, or neglect to do what their Place or Office does Oblige them to do; this is doing Wrong and Defrauding. When any for the sake of Private Gain, refuse to give Testimony in a Case, where Justice Re­quires it for the Right Decision of a Contro­versie, or for the just punishing of a Criminal; this is doing Wrong, and Defrauding. When for the sake of Private Gain, Well-qualified Per­sons are kept out of Places of Trust and Profit, [Page 21]and Unqualified Persons brought in; this is do­ing unjustly and fraudulently. The doing un­just things, for the sake of a Bribe, Gift or Pri­vate Gain; is plainly forbidden by God, and abominable in his sight. Deut. 16.19. Thou shalt not wrest Judgment, thou shalt not respect Persons, neither take a Gift; for a Gift doth blind the eyes of the Wise, and pervert the words of the Righteous. Amos 5.12. They afflict the Just, they take a Bribe, and they turn aside the Poor in the gate from their Right. Those who are wedded to Bribes and Gifts, scarce care how much Injustice they do, if they can but promote their own Gain. But all such Gain will prove Loss at last, if true Re­pentance prevent not. Job 15.34. A Fire shall consume the Tabernacles of Bribery.

12. When Persons are false to their Word, their Engagements, and break their just Promises. We should never speak falsely in any Case, yet Justice and Equity do not require, that we should speak the whole truth in every Case We may be question'd in some Cases, wherein Equity does not require our discovering the whole matter, there's no (falsehood, nor) Injust­ice to any one in concealing part. When Sa­muel went to Bethlehem, 'twas enough to say, be­came to Sacrifice; 'twas no Injustice to Saul, tho he conceal'd the Anointing of David, 1 Sam. 16.1 2. Twas enough for Jeremiah to tell the Prin­ces, he Requested of the King that he might not [...] [Page 22]sent to the House of Jonathan; Justice did not require, that he should tell them the other Dis­course which pass'd between the King & him, Jer. 38.24—27. But now in matters of Deal­ing between men and men, Justice requires that they should speak their minds plainly. They should not speak contrary to what they design, nor promise contrary to their Abilities or Intentions. They should not promise to do such a piece of Work, or pay such a Debt, by such or such a time; unless they have a ratio­nal prospect of being able to do it, and do hear­tily design if able to do it. If Persons promise what they know they can't perform, or what they dont design to perform; they do wicked­ly, they Lie in such Promises, for they design thereby to deceive others, contrary to Justice and Equity. By mens thus breaking their Word and Promises, they often defraud and wrong others very much. If a man has not his Work done for him, or his Money paid to him, according to the time promised; it may (and often does) prove a great damage to him. It may possibly hurt him as much, as the thing promised is worth; nay, the failing of a Pro­mise, may sometimes hurt him more than the thing promised in it self is worth. Possibly upon a firm Promise made to a man, that such Work shall be done for him, or such a Debt paid to him, by such or such a time; he may accordingly make Promises and Engagements [Page 23]to others, which he wont be able to perform, if the former Promises made to him be not ful­filled. And thus many Persons may be decei­ved, wronged, kept out of their just Dues, and greatly Injur'd, and that through one man's falsness to his word, and breaking his just Pro­mise. It must needs be a vast damage & wrong in Dealing, when men are so false and de­ceitful in their words, that there's no trust­ing them, no dependance on what they say. It may be Persons have had Accompts a long time depending between them, one earnestly desires and urges to have Accompts made up, that he may know what he has to Pay or Receive, that he may know how his Affairs stand, and order them accordingly; but the other, though he promise at such a time, & at such a time to make up Accompts, yet he Whiffles, Shuffles, Delayes, and wont do what he has so often promised; thus to do, is vile, base and wicked, tis unjust and unrighteous. Persons are often much wronged and defrau­ded in their Interest, for want of having Ac­compts made up, and Matters well adjusted. Whatever men think of it, tis vile Fraud, In­justice, Wickedness, thus to break their Word and Just Promises; and so to carry themselves that there's no trust to what they say. Ho­nest Heathen, would abominate such Deceit­fulness. And when Christians, and those who make the hightest Profession (Communicants [Page 24]at the Lords Table) are thus guilty, tis the greater Scandal: when they thus deceive, by their good words and fair promises, they dis­credit their Profession, break Gods Law, and highly provoke him. Eph. 4.25. Putting away Lying, speak every man truth with his Neighbour. Lev. 19.11. Ye shall not Steal, neither deal falsly, neither lie one to another. When men will use false lying words or Promises in their Dealing; this is a sort of Stealing; it may in some sense be called Theft. Many among the Jews of old, were thus guilty. Jer. 9.5. They will de­ceive every one his Neighbour, they will not speak the truth; they have taught their tongue to speak lies, and weary themselves to commit Iniquity. Mic. 6.12. The Inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. The Apo­stle mentions it on purpose, as a plain proof of mens Corruption, their wickedness. Rom. 3.13. With their tongues they have used deceit. Whereas tis part of the Good mans Character, Psal. 15.2. He speaketh the truth in his heart. And thus men must speak the truth, if they would have their Conversation in simplicity and godly sincerity, as they should, 2 Cor. 1.12. Therefore Christi­ans should not dare, to deceive with good words and false promises, as too many often do: tis a great shame, a crying scandal, that many Chri­stians make no more Conscience of keeping their word, and fulfilling their just promises, than they do.

[Page 25] Thus I have shew'd some Instances, wherein Persons may be said to be guilty of defrauding and doing wrong. And such defrauding is a great Sin, it exposeth to the Divine Displea­sure. Rom. 1.18. The wrath of God is revealed from Heaven, against all ungodliness and unrighteous­ness of men. 1 Cor. 6.9. The Unrighteous shall not inherit the Kingdom of God.

By way of USE, I'll say two Things.

1. So far as any have defrauded and done wrong, they ought to Repent of it. When we hear any Du­ty Inculcated in Preaching, we should Examine, Have we done this Duty? So when we hear any Sin laid open and condemned, we should Ex­amine, Have we been guilty of this? And when upon Inquiry we find our selves faulty, we should repent. Lam. 3.40. Let us search and try our ways, and turn again to the Lord. Nay, if we have defrauded any, we should if possible make Reparation to the Injured, as well as Repent of our Sin. Penitent Zacheus did so, Luk. 19.8. True Repentance will bring forth agreeable fruits; we do not truly Repent of our having wrong'd any one, unless we do what we can to right him again. He shall restore that which he took vi­olently away, or the thing which he hath deceitfully, gotten, Lev. 6.4.

[Page 26] 2. Let us take great care, that we dont wrong or defraud any one for the future. Let us take heed, that we dont wrong any one by Cheating, Ex­torting, by unreasonably neglecting to pay our Debts, by fair words and false promises, by neglecting to make up Accompts, or adjust Matters depending, or indeed by any other me­thod whatsoever. And that we may not wrong or defraud any in his Estate, let these Directions be observed, viz.

1. Let us Mortifie our Coveteousness. Coveteous­ness, or excessive Love to the World, puts per­sons on many methods of unrighteousness. 1 Tim. 6.9, 10. They that will be Rich, fall into temptation, and a snare, and into many foolish and burtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. Since love to the World is so great a Sin, so dangerous a snare, it should be carefully subdued. Mortifie therefore your Mem­bers which are upon the earth, Fornication, Unclean­ness, Inordinate Affection, evil Concupiscence, and Coveteousness, which is Idolatry, Col. 3.5.

2. Let us Mortifie our Pride. Pride, did put the unjust Steward on Deceitful methods to advantage himself; for he was Asham'd to beg, Luk. 16.3 4. Some are so Proud, that they're Asham'd [Page 27]to beg, or to do this or the other mean Service for an honest Support; but are not Asham'd to Lie, Steal, Cheat, break their Promises, &c. Pride, puts many on unjust practices. Some are so Proud, they think they must live so as to make some figure and show, must live in such or such state or fashion; must have fine Houses well finish'd and adorn'd, must be richly cloath'd, and must be answerable thereto in their house-keep­ing and entertainments; thus they desire to live, tho' their Estates and Business can't support such an Expens;ive-way of living: and this puts them upon unrighteous methods, to support the figure they would appear in. It may be they often break their just Promises, they can't pay their just debts, are angry if so much as ask'd to pay what they owe; Possibly they live high, when tis really on the Estates and at the charge of others. Let us subdue such Pride, if we would be just. Having food and raiment, let us be there­with content, 1 Tim. 6.8.

3. Let us avoid Intemperance, vain Company, and Idleness. These Sins tend to Poverty, and that brings temptations to unrighteousness. Lest I be Poor and Steal, Prov. 30.9. Idleness it self, (if Intemperance and vain Company are avoid­ed) tends to Poverty, and so to make men take unjust courses. When men are lazy and idle, will do little or no business; how can they pay their debts, or get a Maintainance for them­selves [Page 28]and Families? They're in danger of being Worse than Infidels, by not providing for those of their own Houses, 1 Tim. 5.8. Tis a Scandalous Sin for Christians to Live in Idleness. Tis directly contrary to the express command of God: 1 Thes. 4.11, 12. Study to be quiet, and to do your own business, and to work with your hands as we commanded you; that ye may walk honestly towards them that are without, and that ye may have lack of nothing. Those who live Idly, are not likely to live Honestly. Eph. 4.28. Let him that stole, steal no more, but rather let him labour working with his bands the thing that is good. He that wont work, is in danger of Stealing, or if he does not come directly and speedily to that Sin; yet possibly he breaks his Promises, lyes long in debt to the great wrong and hurt of his Credi­tors, and herein he acts wickedly and unrigh­teously. 2 Thes. 3.10, 11.—This we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are buisy-bodies. Those who dont work, they walk disorderly; and very often are buisy-bodies, troublesome mis­chievous Persons.

4. Let us realize God's Eye on us, and the Future Judgment. If we duly consider'd, that God al­ways sees us, and will call us to an Account for what we do, this would strengthen us much a­gainst ill practices. Gen. 39.9. How shall I do this [Page 29]great wickedness and sin against God? Heb. 4.13. Neither is there any Creature that is not manifest in his sight, but all things are open and naked to the eyes of him with whom we have to do. With whom we have to do, that is, to whom we must give an ac­count. Let us therefore consider, that we must give an account to God for all our actions, this will tend much to prevent Fraud and Injustice.

5. Let us highly prize and hunger after Spiritual Treasures. The more these are valued & sought for by men, the less danger they'll be in of de­frauding any in their Worldly Goods. Nay, if need be, they'll gladly suffer the loss of their own Goods, when they know they have in Heaven a better and an enduring substance, Heb. 10.34. In­stead of wronging others of their Worldly Goods or Estate; they'll rather say to God as, Psal. 73.25, 26. Whom have I in heaven but thee, and there is none on earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.