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. {116c} 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. {117a} 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.
{118a}
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 {118b} 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:
{118c} 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; {118d} 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, {119a} (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; {119b} 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. {119c} 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. {119d} 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.
There ought therefore to be good conscience used, as in selling, so in
buying; for ’tis also unlawful for a man to goe beyond or to defraud
his neighbour in buying; yea ’tis unlawful to doe it in any matter,
and God will plentifully avenge that wrong: as I also before have
forewarned and testified. See also the {119e} text in the margent. But,
Secondly, if it be lawful for me always to sell my commodity as dear,
or for as much as I can, then it is lawful for me to deal with my
neighbour without the use of {120a} charity: but it is not lawful
for me to lay aside, or to deal with my neighbour without the use of
charity, therefore it is not lawful for me always to sell my commodity
to my neighbour for as much as I can. A man in dealing should as really
design his Neighbours good, profit, and advantage, as his own: For this
is to exercise Charity in his dealing.
That I should thus use, or exercise charity towards my Neighbour in my
buying and selling, &c. with him, is evident from the general command:
[Let all your things be done in charity:] {120b} But that a man cannot
live in the exercise of charity, that selleth, as afore, as dear, or
that buyeth as cheap as he can, is evident by these reasons.
1. He that sells his commodity as dear, or for as much money (always)
as he can, seeks himself, and himself only; (but charity seeketh not
her own, nor her own only {120c}:) So then, he that seeks himself, and
himself onely, as he that sells (as afore) as dear as he can, does;
maketh not use of, nor doth he exercise charity, in his so dealing.
2. He that selleth his commodity (always) for as much as he can get,
hardeneth his heart against all reasonable entreaties of the buyer. But
he that doth so, cannot exercise charity in his dealing; therefore it
is not lawful for a man to sell his commodity, as afore, as dear as he
can.
Thirdly, If it be lawful for me to sell my commodity, as afore, as dear
as I can, then there can be no sin in my Trading, how unreasonably
soever I manage my calling, whether by Lying, Swearing, Cursing,
Cheating; for all this is but to sell my commodity as dear as I can:
but that there is sin in these, is evident, therefore I may not sell my
commodity always as dear as I can. {120d} {120e}
Fourthly, He that sells, as afore, as dear as he can, offereth violence
to the law of Nature: {121b} for that saith, Doe unto all men, even as
ye would that they should doe unto you. {121a} Now, was the Seller a
Buyer, he would not that he of whom he buyes, should sell him always as
dear as he can; therefore he should not sell so himself, when it is his
lot to sell, and others to buy of him.
Fifthly, He that selleth, as afore, as dear as he can, makes use of
that instruction, that God hath not given to others, but sealed up in
his hand, {121c} to abuse his Law, and to wrong his neighbour withall:
which indeed is contrary to God. {121d} God hath given thee more
skill, more knowledge and understanding in thy commodity than he hath
given to him that would buy of thee. But what! canst thou think, that
God has given thee this, that thou mightest thereby make a prey of
thy neighbour? that thou mightest thereby goe beyond and beguile thy
neighbour? No, verily; but he hath given thee it, for his help; that
thou mightest in this, be eyes to the blind, and save thy neighbour
from that dammage, that his ignorance, or necessity, or fondness would
betray him into the hands of.
Sixthly, In all that a man does, he should have an eye to the glory of
God, {121e} but that he cannot have that sells his commodity always for
as much as he can, for the reasons urged before.
Seventhly, All that a man does, he should doe in the Name of the Lord
Jesus Christ; {121f} that is, as being commanded, and authorized to doe
it by him: but he that selleth always as dear as he can, cannot so much
as pretend to this, without horrid blaspheming of that Name, because
commanded by him to doe otherwise.
Eightly, and lastly, In all that a man does, he should have an eye to
the day of Judgment, and to the consideration of how his actions will
be esteemed of in that day. {121g} Therefore there is not any man can
or ought to sell always as dear as he can: unless he will, yea he must
say, in so doing, I will run the hazard of the tryal of that day, If
thou sell ought unto thy neighbour, or buyest ought of thy neighbour,
ye shall not oppress one another. {122a}
Atten. But why doe you put in those cautionary words? They must not
sell [always] as dear, nor buy [always] as cheap as they can: doe you
not thereby intimate that a man may sometimes do so?
Wise. I doe indeed intimate that somtimes the seller may sell as dear,
and the buyer buy as cheap as he can; but this is allowable only
in these cases: When he that sells is a Knave, and lays aside all
good conscience in selling; or when the buyer is a Knave, and layes
aside all good conscience in buying. If the buyer therefore lights
of a Knave, or if the seller lights of a Knave, then let them look
to themselves: but yet so, as not to lay aside conscience, because
he that thou dearest with doth so: but how vile or base soever the
chapman is, do thou keep thy commodity at a reasonable price: or if
thou buyest, offer reasonable gain for the thing thou wouldest have:
and if this will not do with the buyer or seller, then seek thee a more
honest chapman: If thou objectest, But I have not skil to know when a
pennyworth is before me: Get some that have more skill than thy self in
that affair, and let them in that matter dispose of thy money. But if
there were no Knaves in the world, these objections need not be made.
And thus, my very good neighbour, have I given you a few of my reasons,
why a man that hath it, should not always sell too dear, nor buy as
cheap as he can: but should use good Conscience to God, and Charity to
his Neighbour in both.
Atten. But were some men here, to hear you, I believe they would laugh
you to scorn.
Wise. I question not that at all, for so, {122b} Mr. Badman used to
doe, when any man told him of his faults: he used to think himself
wiser than any, and would count, as I have hinted before, that he
was not arrived to a manly spirit that did stick or boggle at any
wickedness. But let Mr. Badman and his fellowes laugh, I will bear it,
and still give them good counsel. But I will remember also, for my
further relief and comfort, that thus they that were covetous of old,
served the Son of God himself. It is their time to laugh now, that they
may mourn in time to come. {122c} And, I say again, when they have
laughed out their laugh; He that useth not good conscience to God, and
charity to his neighbour, in buying and selling, dwells next dore to an
Infidel, and is near of kin to Mr. Badman.
Atten. Well, but what will you say to this question? {123a} (you know
that there is no settled price set by God upon any Commodity that is
bought or sold under the Sun; but all things that we buy and sell, do
ebbe and flow, as to price, like the Tide:) How (then) shall a man of a
tender conscience doe, neither to wrong the seller, buyer, nor himself,
in buying and selling of commodities?
Wise. This Question is thought to be frivolous by all that are of Mr.
Badmans way; ’tis also difficult in it self: yet I will endeavour
to shape you an Answer, {123b} and that first to the matter of the
question; to wit, How a Tradesman should, in Trading, keep a good
conscience; (A buyer or seller either.) Secondly, How he should prepare
himself to this work, and live in the practice of it.
For the first: He {123c} must observe what hath been said before, to
wit, he must have conscience to God, charity to his neighbour; and I
will add, much moderation in dealing. Let him therefore keep within the
bounds of the affirmative of those eight reasons that before were urged
to prove, that men ought not in their Dealing, but to do Justly and
mercifully ’twixt man and man; and then there will be no great fear of
wronging the seller, buyer, or himself.
But particularly to prepare, or instruct a man to this work:
1. Let the Tradesman or others consider, that there is not that in
great Gettings, and in abundance, which the most of men do suppose: For
all that a man has over and above what serves for his present necessity
and supply, serves only to feed the lusts of the eye. For what good
is there to the owners thereof, save the beholding of them with their
eyes? {123d} Men also, many times, in getting of riches, get therewith
a snare to their soul: {123e} But few get good by getting of them. But
this consideration, Mr. Badman could not abide.
2. Consider, that the getting of wealth dishonestly (as he does, that
getteth it without good conscience and charity to his neighbour,) is a
great offender against God. Hence he says, I have smitten mine hands
at thy dishonest gain, which thou hast made. {124a} It is a manner of
speech that shews anger in the very making of mention of the Crime.
Therefore,
3. Consider, that a little honestly gotten, though it may yield thee
but a dinner of herbs at a time, will yield more peace therewith, than
will a stalled Ox, ill gotten. Better is a little with righteousness,
than great revenues without right. {124b}
4. Be thou confident, that Gods eyes are upon all thy wayes, and that
he pondereth all thy goings, and also that he marks them, writes them
down, and seals them up in a bag, against the time to come. {124c}
5. Be thou sure that thou remembrest, that thou knowest not the day
of thy death. Remember also, that when death comes, God will give thy
substance, for the which thou hast laboured, and for the which perhaps
thou hast hazarded thy soul, to one, thou knowest not who, nor whether
he shall be a wise man or a fool. And then, what profit hath he that
laboureth for the wind? {124d}
Besides, thou shalt have nothing that thou mayest so much as carry
away in thine hand. Guilt shall goe with thee, if thou hast got it
dishonestly, and they also to whom thou shalt leave it, shall receive
it to their hurt.
These things duly considered, and made use of by thee to the preparing
of thy heart to thy calling of buying or selling; I come in the next
place to shew thee how thou shouldest live in the practick part of this
art. Art thou to buy or sell?
1. If thou sellest, do not commend; if thou buyest, do not dispraise,
any otherwise, but to give the thing that thou hast to do with, its
just value and worth; for thou canst not do otherwise knowingly, but of
a covetous and wicked mind. Wherefore else are comodities over-valued
by the Seller, and also under-valued by the Buyer. It is naught, it is
naught, says the buyer, but when he hath got his bargain he boasteth
thereof. {124e} What hath this man done now but lyed in the dispraising
of his bargain? and why did he dispraise it, but of a covetous mind, to
wrong and beguile the seller?
2. Art thou a seller, and do things grow dear? set not thy hand to
help, or hold them up higher; this cannot be done without wickedness
neither; for this is a making of the sheckle great: {125a} Art thou a
buyer, and do things grow dear? use no cunning or deceitful language
to pull them down: for that cannot be done but wickedly too. What then
shall we do? will you say. Why I answer: Leave things to the providence
of God, and do thou with moderation submit to his hand. But since, when
they are growing dear, the hand that upholds the price, is, for the
time, more strong than that which would pull it down; That being the
hand of the seller, who loveth to have it dear, specially if it shall
rise in his hand: therefore I say, do thou take heed, and have not a
hand in it. The which thou mayest have to thine own and thy neighbours
hurt, these three ways:
1. By crying out scarcity, scarcity, beyond the truth and state of
things: especially take heed of doing of this by way of a prognostick
for time to come. ’Twas for {125b} this for which he was trodden to
death in the gate of Samaria, that you read of in the book of Kings.
This sin has a double evil in it. 1. It belieth the present blessing
of God amongst us: and, 2. It undervalueth the riches of his goodness,
which can make all good things to abound towards us.
2. This wicked thing may be done by hoarding up, when the hunger and
Necessity of the poor calls for it. Now that God may shew his dislike
against this, he doth, as it were, license the people to curse such an
hoarder up. He that withholdeth corn, the people shall curse him, but
blessing shall be upon the head of him that selleth it. {125c}
3. But if things will rise, do thou be grieved; Be also moderate in all
thy sellings, and be sure let the poor have a pennyworth, and sell thy
Corn to those in necessity: {125d} Which then thou wilt do, when thou
shewest mercy to the poor in thy selling to him, and when thou for his
sake, because he is poor, undersellest the market. This is to buy and
sell with good conscience: thy buyer thou wrongest not, thy Conscience
thou wrongest not, thy self thou wrongest not, for God will surely
recompense thee.
I have spoken concerning Corn, but thy duty is, to let thy moderation
in all things be known unto all men, the Lord is at hand. {125e}
Atten. Well, Sir, now I have heard enough of Mr. Badmans naughtiness,
pray now proceed to his Death.
Wise. Why Sir, the Sun is not so low, we have yet three hours to night.
Atten. Nay; I am not in any great hast, but I thought you had even now
done with his Life.
Wise. Done! no, I have yet much more to say.
Atten. Then he has much more wickedness than I thought he had.
Wise. That may be. But let us proceed: This Mr. Badman, added to all
his wickedness this, He was a very proud man, a Very proud man. {126a}
He was exceeding proud and haughty in mind; He looked, that what he
said, ought not, must not be contradicted or opposed. He counted
himself as wise as the wisest in the Countrey, as good as the best,
and as beautiful as he that had most of it. He took great delight in
praising of himself, and as much in the praises that others gave him.
He could not abide that any should think themselves above him, or that
their wit or personage should by others be set before his. {126b} He
had scarce a fellowly carriage for his equals. But for those that were
of an inferior ranck, he would look over them in great contempt. And
if at any time he had any remote occasion of having to do with them,
he would shew great height, and a very domineering spirit. So that in
this it may be said that Solomon gave a characteristical note of him,
when he said: Proud and haughty scorner is his name, who dealeth in
proud wrath. {126c} He never thought his Dyet well enough dressed, his
Cloathes fine enough made, or his Praise enough refined.
Atten. This Pride, is a sin that sticks as close to nature I think, as
most sins. There is Uncleanness and Pride, I know not of any two gross
sins that stick closer to men then they. They have, as I may call it,
an interest in Nature; it likes them because they most suit its lusts
and fancies: and therefore no marvel though Mr. Badman was tainted with
pride, since he had so wickedly given up himself to work all iniquity
with greediness.
Wise. You say right; Pride, is a sin that sticks close to Nature,
{126d} and is one of the first follies wherein it shews it self to be
polluted. For even in Childhood, even in little children, Pride will
first of all shew it self; it is a hasty, an early appearance of the
sin of the soul. It, as I may say, is that corruption that strives
for predominancy in the heart, and therefore usually comes out first.
But though children are so incident to it, yet methinks those of more
years, should be ashamed thereof. I might at the first have begun with
Mr. Badmans Pride, only I think it is not the Pride in Infancy, that
begins to make a difference betwixt one and another, as did, and do
those wherewith I began my relation of his life: therefore I passed it
over, but now, since he had no more consideration of himself, and of
his vile and sinful state, but to be proud when come to years; I have
taken the occasion in this place to make mention of his pride.
Atten. But pray, if you can remember them, tell me of some places of
Scripture that speak against pride. I the rather desire this, because
that pride is now a reigning sin, and I happen sometimes to fall into
the company of them that in my conscience are proud, very much, and I
have a mind also to tell them of their sin; now when I tell them of it,
unless I bring Gods word too, I doubt they will laugh me to scorn.
Wise. Laugh you to scorn! the Proud man will laugh you to scorn, bring
to him what Text you can, except God shall smite him in his conscience
by the Word: Mr. Badman did use to serve them so that did use to tell
him of his: and besides, when you have said what you can, they will
tell you they are not proud, and that you are rather the proud man,
else you would not judge, nor so malapertly meddle with other mens
matters as you do. Nevertheless, since you desire it, I will mention
two or three texts: They are these. Pride and arrogancy do I hate. A
mans pride shall bring him low. And he shall bring down their pride.
And all the proud, and all that do wickedly shall be as stubble, and
the day that comes shall burn them up. {127} This last, is a dreadful
Text; it is enough to make a proud man shake: God, saith he, will make
the proud ones as stubble; that is, as fuel for the fire, and the day
that cometh shall be like a burning oven, and that day shall burn them
up, saith the Lord. But Mr. Badman could never abide to hear pride
spoken against, nor that any should say of him, He is a proud man.
Atten. What should be the reason of that?
Wise. He did not tell me the reason; but I suppose it to be that which
is common to all vile persons. They love this Vice, but care not to
bear its name. {128a} The Drunkard loves the sin, but loves not to be
called a drunkard. The Thief loveth to steal, but cannot abide to be
called a thief, the whore loveth to commit uncleanness, but loveth not
to be called a Whore; And so Mr. Badman loved to be proud, but could
not abide to be called a proud man. The sweet of sin, is desirable to
polluted and corrupted man, but the name thereof, is a blot in his
Scutcheon.
Atten. ’Tis true that you have said: but pray how many sorts of pride
are there?