Fraud and Injustice Detected and Condemned, Doctrine
DOCTRINE, viz.
Tis a very great Sin, for Chriſtians to wrong and defraud one another (or indeed any Perſons) in their Worldly Goods or Outward Eſtate.
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.)
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 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 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 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 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 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 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 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 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 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 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.
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 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, 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 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. 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.
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, 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 … 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 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 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.
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.
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 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 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 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.
FINIS.
End of the text · Benjamin Wadsworth, Fraud and Injustice Detected and Condemned (1712)