HAuing thus speedilie pac­ked my wares, trussed my Hampiers, made safe my monie, and sent all iogging before by Iacke my boy: I would now that I had some one frend or other to accompanie me hom-ward: but, wish (they say) and haue: For see where (in a very good time) mine old acquain­tance the Pedler of Potton, goeth plod­ding before me. I assure you I am glad thereof. Oh he is a iollie companion, a pleasaunt fellowe, and a mate for the nonce. Besides that, (if hee haue had a­nie good market at all) I shalbe sure to take some siluer of him for wares which [Page] he receiued (by retaile) at my hands this morning. Well, be what be will: of this I am certaine, that (if happelie we shold be besee with false harlots as we walke home-wardes together) I may be bolde of him to helpe at a pinch, for the man is made of a tried mettall, hee feares not his flesh: I will after him therefore with all the haste that I can. Well ouer-ta­ken friend Pedler: What is the cause (man) you make so much speed? I im­magine you haue had a warme market to daie, you march so merrilie home-wardes: or els (it should seeme) you are afraid of your pursse.

For my market (good sir) I confesse I haue had manie a worse in my daies. But as for robbing (assure your selfe) that is the leaste of my care. Who­soeuer dare challenge a further right to my coyne then I haue in it my selfe, and ther-vpon will attempte his said enter­prise: (being but one to one) let him win it and were it.

Is it true? and are you (in deed) so lustie a champion? well, then I hope (if neede should require) I might he holde to trust to your helpe.

Be bolde thereof, and that so longe as these leges of mine shalbe able to beare my bodie.

What man? and would you take you to your legges? surelie sir, you are a friend to trust to at neede.

Nay sir, you do much mistake my words. My meaning is, that I wold fight in your cause so long as I weare able to stand. And this, not onely in re­gard of manie your former frendshipps, but especiallie in some recompence of your kindenes towards me at this faire, by deliuering your wares into my hands of trust: whereby I haue got an honest gaine: yea I haue had a good Market to daie, I thanke you hartelie for it.

In good soothe I am glad thereof. Neither hath the pleasuring of thee that wayes beene anie hinderaunce at all to my selfe: for albeit manie men holde an opinion that I (by keeping my wares in myne owne hands) might hap­pely in the end haue sold them for more: yet (because those happs are in hazarde, and for that the longer I holde them, the greater is my charge, & the seldomer I retorne them, the lesse my commodity) I [Page] had rather to take a little in time, then right naught at leasure: for light gaines and often will make the purse heauie.

Truth (sir) as you say, how­beit manie men had rather hould their wares in their handes, although it turne to the hurt of them selues, then that they would retaile them foorth to the furde­raunce of others: and so oft times they are forced to return their gaines by wee­ping crosse. But what is he that yonder goeth ietting before vs.

I am greatly deceiued if it be not our olde friend Eueri-bodie: sure it is so. Come, let vs legge it a little to ouer-take the man and we shalbe sure to heare some one newes or other: for he is a tolie talke-atiue felowe. Well ouerta­ken frend Eueri-bodie.

What? master Ingroser and you goodman Pedler, mine olde ac­quintance, in good sooth you are welcom both: yea, euen the welcomest friends of a thousand.

Gramercie for that, but what newes abroade I pray thee friend Eueri-bodie?

Small newes (sir) euen [Page] now. And yet this newes I can tell you (beshrew your lippes for your labour) E­ueri-bodie doe maruell that wares should be so deare to day. You chapmen haue had a good hit at this fayr: men say you haue made your markets as you lyst your selues.

In deed (for mine own part) I confes I haue sped pretelie well. And yet, if we chapmen had beene but so wise amongst our selues as to haue mette to­gether in the morning before the fayre, & then (rating our wares all at one rec­koning) had so held men at hardmeate a while till towards the end of the fayre: wee might haplie haue got one hundred pownds amongst vs more then we did: howbeit, (such is the greedines of some) they will sell (forsoothe) althoughe it tende to the hurt of them selues and the rest of their trade. They loue to bee tur­ning the penie so oft,The purpose of this trea­tise, is to shew that ministers may deale both general­ly & perticu­lerly with of­fendours. that (I feare me) at length they will turn them selues cleane out of credit.

Oh, I perceiue by your speech (goodman Pedler) that you hard not the Sermon to-day.

The Deuil a Sermon I hard: [Page] why? thinke you I could not more pro­fitablie imploy my selfe then stand sta­ring vpon a pratling Priest to heare I wote not what, and so haue my Bouth­stakes to pytch when other are selling their wares? nay, I like not of that.

I holde thee the wiser. For howsoeuer men seeke after Sermons, they must be carefull to liue. But I pray thee frend Eueri-dodie, what newes hast thou brought from the Sermon?

Surely,10. generall reprehēsions so generallie granted, they neede no proofe. such newes as made Eueri-bodie amazed. He kept a coyle as though he had got a commission to condemn the whole company to death, he was so outragious against al estates (especiallie pore chapmen frequenting the fayres) that I maruayled greatlie some one or other did not presently pluck him out of the Pulpit.

Were it not for fear of the laws, an hundred (I warant thee) would haue beene readie to that. And surelie (except the varlets bee tamed in time) they will bring at length euerie mans head vnder their girdle. But I pray thee what could hee prate against vs that be chapmen?

What? sure I had thoght the tenth part of that which he spake could not possiblie haue com forth of his bellie. He so coursed them for their coū ­terfayt wares, so loaded them for their lying and swering, so ratled them vp for their regrating, so shook the Slaues for ther selling derer for daies: with a thou­sand thinges moe that I am not able to to cal to mind: the least wherof had bene able to haue mooued the moste patient man on the earth.

What was he I pray thee? where is his dwelling? and how is hee called?

Surely, concerning his substance he was (for any thing I could perceiue) euen then in the mydest therof. For by the goodly gaberdine he wore, a­ny man might easilie gather, that either he was a miserable catiff, very loth to lay any cost on his carkes: or other-wais so pore a snake he could not prouide him a better. As for his dwelling, I thinke that, either he had no where at al to hide his head: or that he passed but lyttle for the loue of his countrie-men, in raging so roundlie against them on a row with­out [Page] anie cause at all for ought I could see. Now next, as touching his name, (for ought I heard) hee was called No­bodie: which name, whether it was pro­per vnto him, or otherwaies giuen him in skorne, I cannot certainelie say. But (vnlesse I bee foulie deceiued) yonder goeth the man, or one very like him.

I would it were true: vpon condition thereof, I would giue thee a gallon of wine.

Oh that it were so. Thou shouldest then see vs throughlie prooue the gentle-mans patience: or otherwais laugh him out of his coate.

Of a trueth it is euen the verie same. Let me alone (I praie you) with broaching the matter. Wher­in you shall see mee so cunninglie deale, that at the verie first entraunce of all, he will make no daubt to laie open the in­ward secrets of his heart.

We willinglie consent to the same.

Now (alasse seelie soule) see how leanelie hee lookes. A man would iudge by his cheekes he had not eaten a good meales meate this moneth. But [Page] mum: go to Eueri-bodie, lets see you salute him.

Wel ouer taken mai­ster Parson? whither (I pray you sir) are you traueling this waie alone?

Euen whither it plea­seth the Lord him selfe:Act. 17. 28. for in him a­lone I liue, mooue, and haue my beeing.

It's maruell (maister par­son) to see a man of your profession with­out three or four good geldings of your own, a couple of men and a lackie.

That worldlie pompe in a preacher (good brother) beseemeth such as seeke their kingdome on earth. As for meHeb. 11. 10. I looke for a cittie hauing a sure foundation, whose builder and maker is God. And thereforeHeb. 11. 25. I had rather to suffer aduersitie with the chil­dren of God, then so to enioye the plea­sures of sinne for a season.

Surelie (sir) the man is so marueilouslie well disposed, that (mee thinke) it were great pitie, hee should liue anie longer.

A man may perceiue (mai­ster Parson) by your apparell, you are an olde Penni-father: one that cannot [Page] spare an halpeny to your backe for pow­ching the same in your budgit.

As there can not bee a more miserableEccle, 10. 9. thing then the loue of mony, and the hording vp of the same, forIames. 5. 3. the verie rust thereof will bee a witnesse of such an outragious wicked­nesse in the last daie, and burne mens flesh as fire: so am I1. Tim. 6. 8. taught by the Apostle saint Paule, when I haue meat, drinke, and apparell whatsoeuer to bee contented therewith. And touching the brauerie of apparell, asGen. 3. 7. 21. the same first entred with sinne and shame: so it ends (for the most part) in miserie and con­fusion. Neither doe I see, why mortall men, should be so puffed vp with the bra­uerie of apparell, (vnlesse it bee to shew them selues proude of their borrowed plumes) seeing the Silke-woorme her selfe hath greater occasion to glorie in her silkes, and the poore seelie sheepe, more reason to brag of the brauerie of her wooll then miserable men: who in no wise can long continue their brauery without borowing these blessings at the hands of them both.

Well sir: how plaine [Page] soeuer you seeme in apparell, you were meetlie rough (me thought) this daie in your preaching: especiallie against these buyers and sellers. In good sooth mai­ster Ingroser, and you good-man Pedler whereas you thinke him plaine at this present, if you had heard him preach to daie, you wold haue thought him a plain fellow in deed.

To be plain in expounding the word of god, that I accompt a plain­nes with profit. But for anie man to be plaine in displaying the maners of men: to tel you plaine, I take that for a plain­nes plainelie besides the purpose.

If you think it meet for a man to be plain in expounding the scrip­tures, why shold you iudge it vnmeet to be also as plaine in deuiding the same? vnlesse you do deem the Lord God to be meetlie wise in prouiding a medicine, but meerly vnwise in applying the plai­ster.

Whatsoeuer I think ther­of, it makes no matter. But (sir) because you and the rest of your fellowes do eue­rie where shew your selues so malapert in deciphering the seuerall dealinges of [Page] all men:Particular re­prehensions warrantable both by pre­cept & prac­tize. or euer wee come to examine the causes that compelled you to carpe at vs chapmen, lets see howe (either by precept or practise of anie one seruant of God) you are able to warrant such par­ticular reprehensions from the sacred scriptures?

With all my heart.By precept and how: First therefore (to beginne with precepts) an euident warrant concerning the same, is laied downe by the Lorde him selfe in Leuitticus, saying:Leuit. 19. 17, thou shalt not hate thy brother in thy hart, but thou shalt plain­lie rebuke thy neighbour, and suffer him not to sinne.

Tut, tut (sir) you are cleane besides your case: for that is to be vnder­stood of priuate reprehensions.

But if you looke to the verse next going before, you shall finde it farre otherwaies, For there the Lord (to suppresse all outragious malice in men) forbiddeth them in place of iudge­ment, to seeke (by any sinister affection) the death of the innocent, saieng:Leuit. 19. 16. thou shalt not stand against the bloud of thy bro­ther: I am the Lord. Now, least any should seeme to cauil against the equity of this [Page] law, saieng: why? then we may not speak the trueth against our brother before a iudge, especiallie, when it may tend to his destruction, hee addeth foorthwith: thou shalt not hate thy brother in thine hart but thou shalt plainelie rebuke thy neigh­bour, and suffer him not to sinne. Giuing vs thereby to vnderstand, that it is no lesse demonstration of a malitious mind for men to winke at the wickednesse of their brother before a iudge, then with hatred to pursue his innocencie vnto the death. For whereas by the one, they wound but his bodie: by the other they slaie both bodie and soule.

But this is spoken (as ap­peareth in the beginning of the chapter) to all the congregation of Israell with­out exception, shewing therein how one neighbour should friendlie and priuately admonishe another: and not that you Priestes should (in open Pulpit) thus peartlie prate against all men at your pleasures.

You could not (in all the Bible) haue brought an argument more directlie against your selfe. For if the safetie and good estate of our bretheren, [Page] must be so carefullie couched in all chri­stian breasts, that euery priuate and per­ticuler man is bound (by the rule of cha­ritie) to be most carefull thereof: How much more belongs it then to the mini­sters to be preciselie circumspect there­in, who, not only by the self-same league of loue, but also in a more special regard of their function & calling, are charged verie vigilantlie to watchHeb. 13. 17. ouer the soules of Gods people, as those that are sure to giue an accompt for the same.

Tush a strawe: for that is ment to reprooue them in generall tearmes, but where can you warrant your particuler reprehensions by the woord of God?

Besides this latelie al­leadged law of the LORD, the proofes which doe tend to that purpose are both pregnant and plentifull. For first, our Sauiour Christ (intending to make a plaine description of a ministers office) comparethMath. 24. 45. him to a wise and faith­full steward, Luke. 12. 42. whome his Lord hath made ruler ouer his house, to giue them their porcion of meate in due time. If therfore it belongs to the dutie of a temporall [Page] steward, to giue euerie seruant his por­tion of meate, namelie: foure peckes of meale for euerie moneth,Donatus in Phormio. (as Donatus declareth) or otherwaies, (for his vn­faithfulnes) to be hewen in peeces: Is it likelie (think you) the spirituall stew­ard (being with no lesse diligence bound to distribute iustly to euery one his por­tion of spirituall meat) if hee bee found negligent therein, thatEzec. 33. 8. he should be brought to anie better estate of dignity,Math. 24. 51. remaining (as you see) in a farre more miserable condition of sinne.Luke. 12. 46.

Surelie (sir) you haue said something nowe to the purpose, if comparisons prooued anie thing at all. But seeing such shotte is of insufficient force to batter the enemies holde: wee will bee the sooner perswaded in this point, if you can avouch your assertiō by some euident precepts and rules of the holie ghost.

That may easilie be per­fourmed. For the Apostle saint Paule (to the end his scholler Timothy might more carefullie continu the integritie and credite of his calling) he giues him herein a speciall exhortation saieng:2. Tim. 2. 15. [Page] Studie to shew thy selfe approoued to God, a workeman that needeth not to be ashamed, deuiding the word of truth aright.

What meanes the Apostle (I pray you) by deuiding the woord of truth aright?

Euen that selfe-same skil & care which our sauior Christ required before in the faithful Steward: namely, Exod. 29. 32. that both he know how,Leuit. 9. 15. 16. 17. 18. 19. 20. & also be dili­gent in giuing euerie one his portion of meat in due time. Wherein also, either he alludeth vnto the Priests of the olde law, who (in their sacrifices) accustoma­blie gaue vnto God the portion of right, belonging vnto him, tooke their owne parte, and deliuered also to him which brought the sacrifice his appointed share? Or els it is a Metaphoricall & borrow­ed speech, transferred either from the v­suall manner of cutting of bread, as wee see a father (when hee feedeth his chil­dren) deuideth the whole loafe in peeces, and giues to euerie child his portion: Or otherwaies drawen from the lopping a­waie of superfluous things, as the Phy­sitions do practise: who vse to seare, to cut, and to purge away the putrified and [Page] rotten parts for infecting the rest of the bodie.

And what would you in­ferre vpon this?

Euen the selfe same doc­trine I deliuered before. For like as a father, beeing carefull to feede his chil­dren, distributeth to euerie one that por­tion of meat, which is properlie fit, and belongeth vnto him. And as a Phisiti­on, (seeking soundlie the sauegard of hys patient) spareth not to purge awaie and to cut of those superfluous and putrified parts, which otherwaies would annoie the whole bodie it selfe: euen so it befal­leth especiallie for spirituall fathers, to be carefull in feeding their flocke, and for spirituall Phisitions to be prouident in cutting awaie (with the sword of the spirit) all such inordinate affections as 2. Cor. 10. 5 [...] doe raise them selues againste the knowledge of God, and to bring into captiuitie euerie thought vnto the obe­dience of Christ: hauing readie the ven­geaunce against all disobedience, when the obedience of the sonnes of GOD is fulfilled.

Is this then (that you [Page] say) the meaning of Paule.

Yea no doubt. And this more plainelie appeareth by that plat­forme of reproouing, which (els where) he prescribeth to Timothie for all de­grees of people, saieng:1. Tim. 5. 1. 2. Rebuke not an elder rigorouslie, but exhort him as a fa­ther, the yonger men as breethren, the elder women as Mothers, the yonger as Sisters, with all purenes: shewing there­in how he should distribute to euery one their portion of rebukes, according as their age and calling required.

Well: be it that this was the meaning of the Apostle: But where (for all that) can you name in the scrip­tures, any one seruant of God, which ei­ther practised the same, or shewed them­selues so sawcy in snapping at al estates of men, as your selfe and such other haue done.

Why? thinke you then that the holie ghost (who was so carefull in penning these precepts) would haue men carelesse in practising the same? or dare you call that holie seruice of God, a sawcines of men? Oh beware of the woeIsay. 5. 20. that is threatned against such an [Page] outragious blasphemie. But where and when (I pray you) haue you seene me so sawcie? for it seemes by your speech e­uen now that you were from the sermon to daie.

I confesse I was from the Sermon indeede: and yet notwithstan­ding I hard of your dealings therein.

It may be so, howbeit, you should here haue remembered withall, that heare-saye, is commonlie the next neighbour to a lie. But (I pray you) of whom haue you hard the same?

Of whom? why of Eueri-bo­die in the fayre.

If you hard this news of Eueri-body, it followeth then, either that you also did here the same of your selues or otherwais that you your selues are to be accompted as No-body: god graunt you may be found more in the reckoning of the lord. Notwithstanding (lest my selfe alone might be thought to be miz­zeled with the performance of that holy seruice of God which your self so vnho­lilie accompt but a sawcines of men: I will shew some examples thereof in the sacred scriptures.

I pray you do so, & (for mine owne part) I will hartely thanke you for it.

Eliiah (being by Ahab vniustlie accused for a disturber of the kingdome & state of Israell) most bold­lie replied,by practise & how: say1. King. 18. 17. 18. I haue not troubled Israel, but thou and thy fathers house: in that you haue forsaken the commandemente of the Lorde. Declaring (by this his example) that the faythfull Mini­sters must not onely not suffer the truth to be vniustlie standered: but also, verie boldlie reproue the wicked slaunderers thereof to their faces, & that also with­out any respect of persons at all.

What is this to the pur­pose? Eliiah had to deale with a wicked and an vngodlie wretch: suche a one, whose saluation is rather to be doubted then other-waies. But (sir) you haue not such a large, commission as Elijah had: neither are you able so stricktly to determine of men as he did of Ahab.

Well, be it so. Yet thus much withall you graunt (by the way) y^t against such as are notoriously know­en to be wicked, a man may deale both [Page] particulerlie and plainelie. But what say you to Dauid? a man1. Sam: 13. 4. made after the mynd of God, one of whose saluation none may lawfullie doubt. And yet not­withstanding, did not Nathan the pro­phet 2. Sam: 12. 7. reproue him openly to the face, saying that he was euen the man which had slaine Vriah with the sword, and ta­ken his wife to be his wife?

You say som-thing indeed, if this had beene done in the time of the Gospell, wherein the Lord dealeth now a great deale more fauorablie with his people, then heretofore with those that were vnder the rigor & rule of the lawe.

As though thatMat. 3. 6. God who is euer like vnto him selfe,Iam: 1. 17. can (at any time) become a chaungeling. Or as though that Lord (who so sharpely re­prooued the transgressors vnder the law) could now be content not onely to wink at, but also to become a baude vnto the sinnes of such as liue in the daies of the Gospell. No no, he remaineth one and the selfe-same God for euer: andEzech: 18. 4. 10. is e­uerie day ready to take a like vengeance on all such as commit the like sinnes.Rom: 1. 31. Yea, and to punish the wickednes of the fa­thers [Page] vpon the children vnto the third and fourth generation. But (seing the exam­ples vnder the Gospell doe sticke so sore in your stomack) what say you to Iohn Baptist? did not heMatt 3. 7. both openly and bitterlie reprooue the hipocrisie of the Pharisees and Saduces which came to his baptisme: calling them by name, the generation of vipers.

Yea, that was in priuate talk, and not in his publike preaching.

But (if you marke well the beginningMatt. 3. 1. of the third chapter of Mathewes Gospell)Marke. 1. 14. you shall finde it farre otherwaies.Luke. 3. 4. For there it is saide thatMatt. 3. 2. Iohn Baptist Came and preached in the wildernes of Iudea. Marke. 1. 15. Loe, there it is said he came and preached.Luke. 3. 4. The abridg­ment also of hisMatt. 3. 7. 8. said Sermon, is there set downe in these words, Repent for the kingdome of heauen is at hand. Hauing therefore to deale with the matter of re­pentance, he also, according to the tenure thereof, applied his particular reprehen­sions vnto the Pharisees and Saduces, saying, (e) O generation of vipers, who hath forewarned you to flee from the vengeaunce to come? bring forth therefore thinges wor­thie [Page] amendment of life. Thus then you see not in priuate conference but in publike preaching, the practize of that doctrine which we handled before.

Yea, but it may notwith­standing be probablie coniectuted that this was done only before the Pharises and Saduces themselues, and not in the presence of the other people: which if it be true, then, although the same were to­lerable in him, yet haue you nothing herein for the proofe of your purpose.

Howe little gaine soeuer I haue gotten by this: euery childe may espie your wante of waightier matter, when onely vpon a bare supposition, you are driuen to conclude your purpose. Whereby also you haue, at vnawares in the foresaid example, directly graunted against your self, that this kinde of prea­chinge is tollerable among such as hee wicked, so the same be practized onely in the presence of those that be acquainted with the selfe-same wickednes. But if you looke well to the matter, you may finde this thing to be done, not onely be­fore the Pharises and Saduces, them­selues, with the rest of that viperous [Page] broode: but also euen in the presence of the other people. For in the fift verse it is said thatMatth. 3. 5, 6. then went out vnto him, Ie­rusalem, and all Iudea, and all the region rounde about Iordan, and they were bapti­zed of him in Iordan confessing their sinnes.

All this may be graunted, and yet you are neuer the neerer your purpose. For in the verse next following it is said, thatMatth. 3. 7. manie of the Pharises also and Saduces came vnto him. But when came they vnto him? euen after he had preached repentaunce and baptized the people. So then, it is verie likelie, that (after he had dispatched the people and sent them packing away) then came also the Pharises and Saduces vnto him to learne their lesson.

This your loose opinion (which leaneth onely vpon likelihoods) is more likely to fall to the ground, then to finde anie firme foundation in the ex­ample of Iohn. For it is said there, they came not onely vnto him, but that they came also vnto his Baptisme, where vp­on it foloweth, that they also were made partakers of that his Sermon, which he preached vnto the people or euer he bap­tized [Page] them. For otherwise it had bin an apish imitation in them, to haue coun­terfeited the people in comming to his baptisme, hauing heard before no reason at all to leade them vnto it.

Why then doth the E­vangelists so preciselie expresse the com­ming of them to the baptisme of Iohn, immediatlie after the baptizing of the people, if so be they were present before?

This was purposely done to expresse the great admiration of Iohn Baptist in beholding the same. And thus much also the discretiue (autem, or but) importeth, sayingMatth. 3. 7. 8. But when hee sawe many of the Pharisees and Saduces come to his baptisme, he said vnto them: Oh gene­ration of vipers, who hath fore-warned you to flee from the wrath to come? As if (with a wonderful admiration) he had saide to himselfe: and is it possible that these men (among the rest of the people) shold so suddenly repent from the bottome of their hearts? Vppon consideration also wherof he crieth out vnto them saying: Who hath fore-warned you to flee from the wrath to come? whence springeth this so sudden an alteration of your [Page] mind? with what an affection haue you heard my preching? yea, with what ma­ner of spirite come you to this my Bap­tisiue: if it be only in hypocrisie of hart, I tell you in truth, it will nothing auaile you, but if it be with vnfained repen­tance, then looke in any wise, that you witnesse the same to the worlde, by such fruits as are worthie the amendment of life. Thus then you see the cause whie the euangelist so precisely expresseth the comming of the Pharises and Saduces to the baptisme of Iohn, & that also im­mediatly after the baptizing of the rest of the people.

If he dealt, as you say, thus roundly with the Pharisees & Saduces, & that also in the presence of all the peo­ple: with what affection, I pray you, was he mooued so bitterly to inueigh against those men alone, & to spare the rest of the people. Surelie the one of these two (me thinke) must necessarilie followe there­of, namely, that either the rest of the peo­ple were departed before, or otherwise in speaking so plainely to the Pharises and Saduces alone the people still pre­sent, that they onlie, and not anie of the [Page] other people were guiltie of sinne.

Neither of both. For first, that the people also were sinners aswell as the other, it is very apparant by their comming to baptisme: otherwise the same had beene needles vnto them. For baptisme was a Sacrament of the wa­shing away of their sins. And secondlie, that the people also were present at this the reprehension of the Pharisees and Saduces, it hath beene prooued before. Nowe with what affection Iohn Bap­tist was mooued to speake especiallie to them in the presence of all the rest: it is to be considered, that this his publike proceeding against the Pharisees and Saduces, was principaly done in regard of the whole church of God. Who hea­ring, on the one side, the wickednesse of those whome they tooke for their guides so openlie reuealed: and perceiuing a­gaine on the other side, that euen they also whichMath. 23. 27. outwardlie pretended a glittering shewe of godlinesse were in­wardlie but rotten bones, they might themselues be stricken with a greater terrour of the iudgements of God: and therevpon (being thus driuen to a deeper [Page] consideration of their cursed estate) they woulde the more easily be wonne to an vnfained repentaunce of their former wickednesse. Which generall commo­ditie, the apostle also himselfe doeth will vs to wait, for from such publike repre­hensions, saying,1. Tim. 5. 20. Those that offende rebuke openlie, that others also may feare.

If the rest of the people (as your selfe haue affirmed) were sin­ners as wel as those Pharisees and Sa­duces of whome wee haue spoken: what moued him then so bitterly to bende his force onelie against these, and let the o­ther escape? This sauoreth very muche me thinke of a partiall minde.

God forbid you should so much as imagine the holie-ghost to be partiall. Neither do I say, the other es­caped scot-free, although I affirme that he dealt more roundlie wyth these Pha­risees and Saduces than wyth the rest of the people. And yet if you list to read the third chapter of Luke, you shal finde Luc. 3. 7. 10, 11 12 13 14 there, the selfe-same reprehensions applyed to euery particular estate of men, which Matthew here onely repor­teth of the Pharises and Saduces.

I perceiue (maister par­son) you came of a woman: you must haue your minde in this matter whosoeuer saieth nay. But can you alleadge anie other examples beside to confirme this point? For one swallow (we common­lie saie) maketh no summer.

Although I cannot denie but that I haue imperfections remai­ning wythin me: yet would I not haue you to thinkeRom. 6. 12 they raigne ouer me, or that I am not readie (from time to time) to yeelde to a more dexteritie. Notwithstanding, beeing fullie assured of the truth on my side, I amEccles▪ taught to striue for the same vnto death. And whereas you doe further imagine that Iohn Baptist alone hath taken this course of reprehending particularly, you are greatly deceiued. For not onelie he (with the rest of the Prophetes before him) hath2. Sam. 12. 7. 1. Kin. 18. 17. 18 Ierem. 20. 3. 4. broken the yee to this en­terprise: Matth. 23. 13 Mark. 6. 18. Actes 7. 51. Acts 13. 10. Actes 23. 3. but our Sauiour Christ al­so himself, saint Stephan, saint Paule, and all the other Apostles haue followed this trace, as in sundry places of Scrip­ture most plainely appeareth.

You conclude then, that a [Page] preacher in his publike preaching maye vse particular reprehensions, so ofte as time and occasion require.

What else? that so his a­greement may be with the prophets, a­postles, and with our sauior himselfe. Al­wayes yet prouided, that the same2. Tim. 2. 15. be performed in truth, with all sinceritie of heart, and according to that inuiolable rule which is contained at large in the eighteenth of Matthew.

I pray you sir tell vs, what rule that is?

With all my heart: our Sauior Christ (purposing there to pre­scribe a perpetuall platforme of true dis­cipline concerning the censuring of sin­ners) sayeth on this sorte, Leuit. 19. 17. Eccles. 19. 13. Matth. 18. 15. Luke. 17. 3. Iames 5. 18. When thy brother doth trespasse against thee alone, go and tell him his fault betweene him and thee alone: if he heare thee, thou hast won thy bother. But if hee heare thee not, take yet with thee one or two: thatDeut. 19. 15. Iohn 8. 17. 1. Cor. 13. 1. 1. Tim. 5. 19. Hebr. 10. 28. by the mouth of one or two witnesses euery woorde may be confirmed. If he will not vouchsafe to heare them, then tell it vnto the church also, let him bee vnto thee as an heathen man and a publican.

Then I perceiue you would haue men first to be priuatelie admoni­shed, or euer such bitter and publike re­prehensions be permitted to proceede foorth against them. But why haue not your selfe obserued the same?

Where, and at what time I pray you haue I swarued from it?

Euen in your Sermon to day: for it was in Eueri-bodies mouth, that you dealt especially against vs that be chapmen.

Although I spake then a­gainst those ougly abuses which be ge­nerally practised in buying and selling: yet will no man I am sure affirme, that I applied my said speeches especiallie a­gainst anie one particular person. No, my whole care was to rip vp the sinnes in generall: leauing the particular ap­plication thereof to euery mans consci­ence,The question proued, it fol­loweth conse­quently, that therefore the ministers may reprooue all abuses in bui­eng & selling. so farre foorth as he felt himselfe to be touched therewith.

Well sir, hauing hitherto prooued that the preachers, keeping a generall course against sin, may nowe and then also put in practise some suche particular reprehensions, as occasi­on, [Page] time, place, and person requireth: you are now (by promise) to discouer those generall faults which you finde in buy­ing and selling, and for the whiche you shewed your selfe so sharpe (this day in your sermō) against vs that be chapmē.

Very true as you say. And because that contraries do more timelie appeare by their contraries: I thinke it expedient (for the better performance hereof) first to lay downe the lawfulnes of buying and selling, and then next the vnlawfulnes thereof. That so, aswel the excesse as the wants, being plainlie per­ceiued: the abuses in both maye more liuelie bewray themselues.

Well, then shew first I pray you the lawfulnes thereof.

I am willing (with al my heart) to performe the same.The end of our creation an infallible touch-stone, to trie the lawfulnes or vnlawfulnes of merchan­drie. And there­fore because the lawfulnes of euery ac­tion is to be tried and approued by some infallible rule, it shall not be amisse or euer we proceed in this point: first to set down that principall end of our creati­on, which is, as it were, the very square or shoot-anker wherevnto in al our acti­ons wee ought to haue a principall re­gard: [Page] and then next, to make throughlie knowen vnto you, the facultie it selfe of buying and selling, with the causes, the kindes, the difference, the effectes and ends therof: that so, by conferring faith­fully the one with the other, you maye the better perceiue howe farre men are swarued from that perfection, wherevn­to (in a christian care) they are to direct the continuall practise of their seuerall professions. Otherwise, if I should pre­sentlie enter vppon the discouerie of all those crimes which be commonly inci­dent to buying and selling, the very bui­ers and sellers themselues, being before vnacquainted either with the said ende of their creation, or with any one parte of the true facultie it selfe, many things (be you sure) would be esteemed for tri­fles, which yet by this meanes will bee found most hainous offences.

I like this your order ex­cellently well▪ proceed therefore, I pray you, first of all in penning downe the principal end of mans creation: & then next to the description of y^e trade it selfe.

The principall ende of mans creation is thePro. 16. [...]. glorie of God: [Page] the practise whereof consisteth, especial­ly in a christian conuersation. Wherein we are bound to shew our selues not on­ly careful of our own saluation: but also very diligent, in procuring the good and profit one of another. Now, because the affections of ourPsal. 7. 9. Psal. 139. 1. 2. hart, are onely know­en vnto the Lord him selfe, and our out­ward actions are also a testimony there­of vnto the world, it is therefore verye apparant, that, then the care of Gods glorie is rightly couched in the closet of our breastes, when both wee keepe our selues,Collos. 1. 22. Iam. 1. 27. the vnspotted of the worlde, and withall, doe so witnes our loue vnto our brethren by: that equity and vpright dealing, which wee keepe with them in out common affaires: as euen Psal. 15. 3. in our lippes appeareth no guile. For otherwaies, how can we be said,1. Iohn. 4. 20. to loue God whom we haue not seen: if we loue not our brethren whom we se daily before our face. In whom assured lie the Lorde presents him selfe vnto vs, as it were in a liuelie glasse re­presenting the image of his glory, which glory of God so shining in them, we shold seeke also, by all possible meanes, to gar­nish with that our christiā loue aparant­ly [Page] tendred vnto them. Now, because the discharge of this our christian loue wher with we areRom. 13. 8. thus deepely indebted to­wards our christian brethren, may in no wise be measured by our priuate affecti­ons, y^e Lord therfore him self hath giuen a generall lawe, requiring vsMath. 7 12. Luke. 6 3. Tobi. 4. 13. to do to other men, as wee would bee doone vnto our selues. Vnto the equitye of which so ge­nerall a rule, it behoueth vs all to haue a speciall regarde euen in those our fa­culties and trades which wee practize on earth: not so much in respect of our selues, as for the good estate of the rest of our breethren. And this is that prin­cipall ende of mans creation; wherevn­to, also euen you that bee Chap-men ought to haue a speciall care: and must witnesse the same by the continuall practize of that your vpryght dealings, wyth other in the selfe-same facultye and trade whych your selues doe pro­fesse.

If this be the allotted end of mans creation, & our actions (as you say) either are or ought to be an aparant testimonie thereof vnto the worlde, and that those our actions also may in no [Page] wise exceed their limits & boūds alowed them in the lawes of the Lord: I feare me, the most part of our men must come short in their reckoning. But proceede now (I pray you) first in describing the lawfulnes of Merchandry, and then next the vnlawfulnes therof, from the abuses incident vnto it.

With all my heart.10. The law­fulnes of merchandrie ap­parant from a consideration of the matter it selfe. And therefore (to the end we may rightly de­scribe the lawfulnes of Merchandry in­deede, we will (according to the true or­der of teaching) beginne first with the description of the matter it selfe: and then next to the causes, the kindes, the difference, the endes and effects thereof. Because, that beeing made thorowlye known, both the rest of the building may more fitlie be framed▪ and the abuses al­so them selues will more easilie breake forth to the view of all.

Indeed as you saye sir. But what is that (I pray you) which we call Merchandrie: Is it not a buying and a selling of one thing for another?

I confesse indeed, it is a buying and selling of one thing for ano­ther, but that is no full description ther­of. [Page] For merchandrie,1. Touching that matter we haue to consider what Merchandrie is. euen by naturall ne­cessitie is a saleable exchaunge of saleable thinges, tending to publike profite, and preseruation of life, without al sinister af­fection of filthie gaine. Loe this is a per­fite description thereof.

A perfite description in deede. Call you this a good point of merchandrie, for a man to lay foorth his money wythout any gaine? So should the seelie poore chap-man be sure to buie and sell and liue by the losse. Nay sir, if you make no better de­scriptiōs, I pray you describe for your self, and let pas our trade without any descrip­tion at all.

What? Softe goodman Pedler, you are something too hastie: you are not vnlike to those restie iades whiche winch before they are prickte, what man? He is nowe in describing simplie the thing it selfe, wythout due consideration of the circumstaunces annexed vnto it. But go to sir,2. The sundry causes of merchandrie. hauing alreadie defined the thing, proceede, I pray you, in discouering nexte, the causes, the kindes, the difference, the ends, and effects, of all buying and selling.

With goodwil: and first con­cerning the causes themselues. In that [Page] I call Merchandrie,1. The effici­ent cause of merchandry. euen by naturall ne­cessitie, a saleable exchaunge of saleable things, &c. We haue therein to consider, that a naturall necessitie, is that which we properlie call the efficient, the accomplish­ing, or the procuring cause of all buying and selling. Which necessitie also it selfe, requireth a two-folde consideration. For either the same consisteth in an honest pre­seruation of this present life: or other­wise, in the carefull continuance of chri­stian concord, betwene countrey and coun­trey.

And are these two causes of so waightie importaunce, that the trade of Merchaundrie, must of necessi­tie be continued from time to time, as ordinarye good meanes to maintaine the same?

Yea verelie: For euen as thys naturall life of oures, can not con­tinue one hower without the naturall sup­plie of naturall thinges: So hath the Lorde also in wisedome ordeined this law­full trade of buying and selling, as a moste necessarie meanes to maintaine the same. And as hee hath againe inGuil. pariss. in lib. de vitiis par. 4. his owne councell determined, that no one countrey [Page] in all the worlde shoulde haue sufficient for it selfe in all the necessarie matters of this present life: So hath hee likewise blessed some other countreis againe, with a more plentifull encrease of that whyche they want, and further, hath with all en­graffed suche an indissoluble league of na­turall loue betweene countrey and coun­trey, that (by meanes of this lawfull trade of buying and selling) the one may haue a mutuall accesse to the other, for the easi­er attainement of suche interchaungeable traffike as tend most to their mintenance. And all this (I saye) especiallie, for a fur­ther encrease of loue, and the greater con­tinuance of concorde betweene countrey and countrey.

This naturall necessity then (tending so fitlie to the preseruation of life, and continuaunce of concord between Countrey and Countrey) is that whyche you call the efficiente, the accomplyshe­ing, or the procuring cause of all buying and selling: Wee perceyue it well. But goe to (I praye you) proceede in the rest.

Secondly, in y^t I cal merchan­drie [Page] a saleable exchange of saleable things:2. The mate­riall cause of merchandrie. there we haue (in like manner) the materi­all cause of al buying and selling, I meane, the temporall blessings, commodities, and profites of this present, those are the mat­ter and stuffe wherevppon must be builded all that buying and selling which men doe accustomablie practise on earth.

If the temporall commo­dities and profites of this present life, bee (as you say) the onelie matter wherevnto must bee employed all buying and selling: it foloweth then very necessarily, that these our occupiers may (at no hand) exchaunge their temporall blessings for trumperie or trash. Oh this pintcheth (I dare saye) my freend Pedler to the heart. But proceede (I praye you) in the course you haue ta­ken.

Thirdlye,3. The for­mall cause of merchandrie. in that I call merchandrie a saleable exchange of things, here wee haue also the formall cause of all buying and selling, I meane a saleable ex­change of saleable thinges. That alone, and onelie that must bee the cause whiche formeth, which fashioneth, and frameth foorth the whole matter.

If onely a saleable exchange [Page] of thinges (as you say) must make vppe the market: that deceit then, that guile, and that fraudulent dealing which most men accustomably vse, may at no hand be admitted in making the match. But what more remaineth?

Lastly,4. The finall cause of mer­chandrie. in saying that mer­chaundrie must tend onlie to publike com­moditie and preseruation of life: there haue we (in like manner) the finall cause of all buying and selling: namely, an honest care of publike commoditie and the preseruati­on of life, those are the onelie and peculi­ar endes allotted vnto the publike practise of euery such trade. Nowe for that the a­foresaide endes may in no wise be attained vnto, wythout a continuall vse of suche saleable exchange of temporall things, wee therefore conclude, that Merchaundrie is a thing most necessarie for manne, and the lawfull practise also thereof very laudable and godlie. Because the same (so aptlie seruing for naturall necessitie) maye bee generallie applied, not onely to the pub­like profite of forraine nations, but also to the priuate commoditie of our naturall countrie, and the preseruation of this pre­sent life. And thus muche for the trade of [Page] Merchandrie in generall.

In generall? Why? what (sir I pray you) maie further bee spoken, concerning this matter? Mee thinke you haue sayed so much as maie bee: and per­haps a great deale more then you shal haue thanks for.

As a Christian manne in the discharge of his christian duetie, should gape for no thankes: So surelie (for mine owne parte) ifGal. 1. 10. I woulde goe about to please men, I were not the seruant of Christ. Notwithstanding, that which wee haue spoken before, tendeth no farther at all, than the generall description of the facul­tie it selfe: where also nexte to consider the sundrie and more especiall kindes of buying and selling,3. The sundry kinds of Mer­chandry. which are principallie three.

Which bee they sir, I praie you?

The first kind of Merchan­drie is called Nauigatio, 1. The first kinde of Mer­chandrie. which is a charge­able conuayaunce of wares, from Coun­trey to Countrey by shyppe, into all the nauigable partes and coasts of the worlde. And this is doone, eyther by bringing in­to a Countrey such kyndes of Merchaun­drize, [Page] as the Countrey moste needeth, whych manner of dealing is fitlie termed Importatio: or else, by carrying foorth the commodities aboundinge in anie one Countrey, into such other coasts and quarters of the worlde, as wante the same, and this also is aptlie called Expor­tatio. All which the aforesaide traffiquers by the Latines also are named Mercato­res: and wee (in our Countrey language) doe fitlie tearme them Merchaunts. Of these Merchaunts generally there are two sortes. First, Merchaunts of the Staple, who now transport our woolles and felles into the lowe Countreys, as also in times past they did our Tallows, Hydes, Wor­steddes, Butter, Cheeze and suche lyke: and for them doe bryng in agayne, eyther moneye, or suche other Wares as the paynefull Fleamminges affoorde them. Secondlie, the Merchaunte Aduentu­rers, which verie casuallie conuaying o­uer our Cloathes, Saffron, and such other commodities into al the parts of the world, do bring in money againe for the same, and such other traffike besides as the countries commonly yeelde them. Nowe, both of these (whether emploied by sea or by laud) [Page] are rightly called Merchaunts, and verye aptly comprehended vnder that first kinde of merchandry named Nauigatio, Philosophus. the which surely, [...]. Politi­corum. as it is of all other most dangerous, and yet (in truth) the necessariest of all, for the continuance of concord betweene coun­try and country: so it deserues the greatest commendation of all, and (for those the a­foresaide endes) to be had in the highest ac­count.

Lette this suffize for that first kinde of merchandrie called Nauigatio, to­gether with the allotted endes, and princi­pall dealers therein. And nowe tell vs (I pray you) which is the second kinde of mer­chandrie, and to whome especially the same appertaineth.

The second kinde of Mer­chaundrie is called Deuertio, 2. The second kinde of mer­chandrie. which is a trustie transporting of wares (from those portes and hauens which were fraughted before by the aforesaide nauigation) into all the other partes and quarters of the realme, for the speedier supplie of so manie besides as want the same. And vnder this second kinde of Merchandrie also are com­prehended two sortes of traffikes: For, ei­ther they are those chapmen (whether tra­uellers [Page] abroad in the country, or ingrosers, and retalers dwelling in Citties) which from time to time do vnlade and disburden the lately ariued nauy of their wares what­soeuer: and laying them vp in their vauts and storehouses) doe so sell the same, and vtter them foorth vnto others, as they see they haue neede: or else they are those ar­tificers wheresoeuer, which doe bring their commodities (newly gained) to the Mer­chants handes: as doe the Glouers to the Staplers, the Clothiers to the Aduentu­rers, and such like. Thus seeking by their daily endeuour, and painefull trauels, to fraught the lately vnladed nauie afresh, and to further the same in her future voyages, for the speedier accomplishement of bothe the aboue named ends. Now the ouersight and care for the execution hereof (reaching it selfe generally to all) more properlie be­long, not onely to Politikes,Philosophus. I meane the Magistrates of euery citie and shire,1. Ethico­rum. who are to see a generall prouision made for the whole bodie and state of their countrie, but also in more speciall maner to housholders, whose whole endeuour must principally be employed about the necessarie prouision of their housholdes and families. For other­wise [Page] they1. Tim. 5. 8. shoulde shewe them selues to be woorse than Infidels, and to haue de­nied the faith of Christ. All which per­sons thus profitablie employed eyther by sea or by land, are woorthtlie also accoun­ted Merchaunts. Such wereGenes. 37. 28 those men (of whome wee reade) who (carying vppon their cammelles spicerie, rozen, and mirrhe) bought Ioseph and bare him into Egypt. As are also the Merchants of our time, who passing from France to Spaine, ouer the mountaines called Pyrenaei, doe sometimes go through the middest of those mountaines, hauing an hole digged tho­row before in the darke: and from France to Italie ouer the Alpes: and at this daye from Germanie into the low-countries adioining: and not long since, from high Dutch-land, both Merchaunts and their wares were customablie carried into the low-countries with wagons.

You haue spoken alreadie of two kindes of merchandrie: the first named Nauigatio, appertaining (you say) vnto Merchants of the Staple, and Merchant aduenturers. The second called Deuectio, whose practise concerneth especiallie the Ingrosers, Trauellers, and country Arti­ficers, [Page] although the care for the execution thereof more properly beseemeth the Ma­gistrates of cities and Maisters of fami­lies. But I pray you (sir) to what kinde of Merchaundrie will you ascribe that fa­cultie or trade which the Haberdashers, Mercers, Pedlers, and such other do prac­tise?

Verely euen vnto that third kinde of Merchandrie,The third kinde of mer­chandrie. as yet remaining vntouched, viz. Negotiatio, that is to saie, a saleable exchange of temporall thinges, practized onelie by suche as do make a pro­fession thereof for filthie gaine: whiche may fitlie bee called a chopping or chaun­ging. And of this third kinde of Mer­chandrie also are sundrie sorts of chopmen. For eyther they are those Haberdashers Mercers, Pedlers, and suche like, which, buying of one doe sell to an other: or else they are those occupiers, grasiers, traun­ters and others, who carieng from any part of the realme such cattell, corne, and other commodities as groweth there, into some other part & place of the relme, or, who buy­ing leane Oxen, Sheep, and other cattel a­broad in the countrie, do fat thē in pasturs, & so sel thē foorth for their best aduantage. [Page] Now these two sortes of traffikers (con­taining diuers sortes of chapmen) are all comprehended vnder that third kinde of merchandrie called Negotiatio, and maye very fitlie be termed chappers and chaun­gers. And whereas the trade of these men, shoulde especially bee employed towardes the preseruation of those poore people which are otherways vnable to make their prouision themselues, wee see the same to be of al other the most beastlie abused. And therefore this was that kinde of merchan­drie, against the abuses whereof I speci­allie did bend my purpose this day.

What fault sir, I pray you, is to be founde therewith, seeing you confes the same to be a kinde of merchandrie: and merchandrie, you sayd but euen nowe, is so necessarie a matter, as without the same, neither kingdome nor countrie, no, nor this life it selfe can long time continue.

Although I allowe Mer­chaundrie (beeing simplie considered) as a most necessarie means for the maintenance of all the aforesaid matters, doth it there­fore follow, that all those abuses whatso­euer which be commonlie incident vnto it, must passe vncontrolled, euen by a speciall [Page] priuiledge of that the aforesaide warrant? I thinke nay. For, who would account this a good kinde of reasoning? Such a one gy­ueth a generall alowance of wines as they are of themselues: therefore hee disallow­eth no one kind of abuse belonging to wine whatsoeuer.

That were a childish collec­tion indeede: for wine, although of it selfe, it be a good creature of God: yet oft times we see the same to be but beastlie abused.

Euen so is this kind of buy­ing and selling, which although it be most necessarie for man: yet notwithstanding, (through the abuses thereof) wee see him eft-soones more endangered thereby, than by any thing else whatsoeuer.

What abuses, I pray you, are to be taxed therein? the same being one of those kinds of merchandrie, which (you say) is so necessarie and commodious for man.

Although the same be a kind of merchandrie,4. The diffe­rence of mer­chandrie, the same being either natu­rall or vnna­turall. and therefore (in respecte of it selfe) very necessary and commodious for man: yet for all that (suche difference there is of buying and selling) that the the trade it selfe requireth a two-folde consideration. For, either the same is na­turall, [Page] and then very necessarie and com­mendable: or else it is vnnaturall, and then not so much necessarie, as hurtfull and horrible.

And when is the same (I pray you) to be accounted naturall?

Verely,1. Naturall, and how? when as it tendeth truely to the aforesaid endes, I meane to a publike commoditie & preseruation of life: and that also wythout all sinister affection of filthie gaine, which was the difference I putte in the definition it selfe. Being thus vsed, the same is most naturall, and commes in the right kind.

And when againe is it to be ac­counted vnnaturall?

Euen at euerye suche time as the same is not practized vppon speciall regard of the causes and endes aforesaide,2. Vnnatural, and that both from the vse, and the ende. but only vpon an insatiable desire of gaine, and for the loue of money.

Call you this an vnnatu­rall kinde of chopping and changing?

What else?1. Vnnatural in vse & how? Whether we respect the vse, or the ende. For first (con­cerning the vse) who seeth not the same to bee verie vnlawfull, seeing it swarueth so shamefully, not onelie from the naturall [Page] and proper vse by seruing the insatiable desires of menne, whiche neuer crie hoe: but for that also it tendeth to an infinite toile, and leadeth menne headlong into an endlesse labyrinth: For, a couetous manEccles. 5. 9. May neuer be satisfied with mo­nie.

And howe is the same vnna­turall concerning the end?

Thus:2. Vnnaturall in the end, and how? namelie, when (be­sides the former vnlawfull vse) it contai­neth in it selfe (albeit improperlie) a cer­taine filthinesse: in asmuch as it impor­teth an vnhonest ende.Chrysost. o­pere impers. hom. 31. For, that manne (whosoeuer) which maketh filthie Iucre, the finall cause of his buying and selling, (a thinge too apparauntlie appearing in the practize of so manie as doe buie their wares, wyth a predeterminate purpose to sell them dearer agayne, the propertie of theyr sayde wares remayning vnchaun­ged, and their charges considered) vn­doubtedlie, that mannes buying and sel­ling is meerelie wicked, because it pro­ceedeth from a couetous intent, and desire of riches, which is euermore a sinne, not onelie directlie againste the laste Com­maundemente, Exod. 20. 17. which saieth, Thou shalt [...] [Page] [...] [Page] [Page] not couet thy neighbours goodes: but also flat opposit and contrarie to the law of nature, Math. 7. 12. which willeth vs to do to euerie man, as we would be done vnto our selues, for this (saith Christ) is the law and the prophets.

Will you then condemne this trade of buying and selling because of some abuses incident vnto it. This (me thinke) is absurd, Anabaptisticall and wicked,

I defie the Anabaptists and all their hereticall opinions, with no lesse detestation then I abhorre all abuses in buying and selling: touching the simple al­lowance whereof, I haue answered partlie before. Neither was it the mind of the A­postle 1. Thes. 4. 6. (as I taught frō my text) simplie to condemne the faculty it selfe. For wher­as hee onelie forbiddeth the oppression, the guile, and those fraudulent fetches whych commonlie are incident to buying and sel­ling: who seeth not how (by the Antithe­sis) he couertly includes a speciall comman­dement concerning true dealing therein. And yet notwithstanding this his simple lowance thereof) no wise man (I am sure) will denie, but that manie questions maie grow concerning this matter.

But before we come to these [Page] questions, I pray you tell mee in trueth, whether you thinke this trade in it selfe to be simplie lawfull, or flatlie forbidden.

Albeit you buyers and sel­lers (euen) by the verie qualitie of that gaine whyche you gette for your wares) maie not onelie in some sort bee iustlie ap­prooued, but also in some sorte agayne most iustlie reprooued, because gayne is commonlie of two sortes (I meane either honest or filthie) yet notwithstanding the trade of it selfe, I graunt to bee meerelie lawefull. And againe, whereas manie of our Buyers and Sellers (bewitched with a blinde and inordinate desire of ri­ches) doe both blaspheme the Lorde for their losses, grow vnthankefull to him for their gaines, yea and oft times also with (lying, swearing, and forswearing them­selues) doe sell foorth vnto others theyr wares at an vnreasonable reckoning: yet this I account rather a fault of the man, then of the matter it selfe, and there­fore doe not thynke the trade (for these causes) shoulde bee simplye condem­ned.

Then you doe not simplie deny the thing it selfe as vnlawfull: but [Page] onelie in respect of the abuses belonging vnto it.

It is verye true. For as some thinges are flatlie forbydden, not by waye of cyrcumstaunce onelie, but be­cause they bee also euill in their owne na­ture, namely, addulterie, murther, theft, and suche lyke, which in no wise maie bee practized of anie, wythout a manyfest breache of the lawe of GOD: So there are some thynges agayne, which be for­bydden, onelie (as it were) by occasion, not because they are euill of them selues, but for that (by reason of theyr manifolde abuses) great euils oft tymes doe ensue the practize of them, as wyne, meate, fy­er, water and such lyke. Which things (albeit in their proper nature) they are most necessarie and commodious for man: yet oftentimes we see (euen in a miserable experience) that (by their abuse) they are turned to his destruction. In the selfe same condition consisteth this your facul­tie of buyinge and sellinge. Which al­though (in the owne nature) the same bee not euill: Yet notwithstanding it maie bee vnlawfull by reason of the abuses in­cident vnto it.

Thys then I suppose to bee the whole skope of your speeche, namelye, that the facultie of it selfe, is in no wise to bee simplye forbidden: not­withstanding the abuses befallyng vnto it.

It is euen the same. For as wyne, meate, fyer, water and suche lyke, are (notwithstanding theyr abuses) in no wise to bee vtterlie taken from man, but onelie the abuses them­selues to bee refourmed: So surelie, this your facultie of buying and selling (albe­it manie abuses are incident vnto it) maie (at no hande) bee barred from the common societie of men, but onelie the a­buses thereof (by the Magistrate) must se­uerelie be punished.

You prattle verie much of the abuses in buying and selling, I pray you sir, what one abuse are you able to name therein?

I prattle not (good brother) I speake the trueth. And wher­as our nature is giuen commonly to voate on the thing it desireth: Yet would I not haue you so stubbornelie addicted to the swaie of vnbrydeled affections, as nothing [Page] maye mooue you to acknowledge those euident abuses whych by apparaunt de­monstrations maye plainelye bee proo­ued.

Well sir, you haue hytherto handled the lawfulnes of buying and sel­ling: describing fullie therein the facul­tie it selfe, the causes, the kindes and dif­ference also thereof. I praye you in like manner (seeing you harpe so sore vppon the abuses) declare now at large the vn­lawfulnes of merchandrie.

Wyth all my hearte: wherein you haue to remember that the vnlawfulnesse of Merchaundrie must bee considered,2. The vnlaw­fulnes of merchandry con­sidered either in the abuses: or in the ef­fects which follow the same. partlie in respect of the abuses incident vnto it: and partly also in respect of those fearefull effects which followe the foresaid abuses.

Verye well. But shewe foorth (I pray you) first the abuses them­selues.

The abuses in buy­ing and selling,1. The abuses are, either in the matter sold: or in the maner of sel­ling. (notwithstanding they bee manie) may verie fitlie bee referred either to the matter it selfe whiche is to be solde: or els to the manner of selling the same.

Leauing the maner of selling a while to place more conuenient, I pray you speake first of the matter it selfe which is to be sold.

I am willing vnto it.1. Abuses in the matter sold, either generally or particularlie. Wherein firste wee haue to entreate of the abuses incident vnto the matter ge­nerall: And then nexte, of perticular abuses more speciallye concerning the same.

Well, then shew first (I pray you the abuses incident vnto the matter generally.

With good will.1. The abuses in the matter generall and how? First therefore this one principall abuse (for all) maie generallie bee considered in the matter it selfe. I meane, when menne make a sale of such thinges as tende nei­ther to the publique profitte, nor the honest preseruation of life: But rather of suche tryfling toyes as traine the peo­ple to a peeuishe vanitye, cause them contynuallie to consume their substaunce, and prouoke them eft-soones to presumtu­ous sinnes.

I pray you sir what try­fles are those?

Surelie, euen suche [Page] as are too horrible to be named, muche more to bee practised of Chrystians. As for example, those vaine and vnnecessary tryfles, which serue fitlie for nothing but to pricke men in pride. Also Cardes, Dice, and other suche detestable chaffer, the bewytched baytes of the Diuell to bleare mens eyes, and to allure them wyth all vnto the myspending of that their portion of time in vngodlinesse and vani­tie, Ephe. 5. 15. 16 which the apostle willeth them to re­deeme with virtue and godlines.

What are those trifles to vs sir, seeing wee make them not (as you knowe your selfe) but onelie do buy them for mo­ney, and so sell them againe?

Although you make not these thynges (as you saye) but onelie do sell them: Yet notwithstanding you must remember with all an infallible rule of the lawe, whiche sayeth, that hee that gyueth but onelye an occasion of an other mans losse: the same man shall bee ad­iudged in lawe to haue gyuen the losse him selfe. Whych saying (no doubt) is both according to reason, and agreeable also with the proportion of faith. Because not onelie theyRom. 1. 31. that doe such thinges, are [Page] guiltie of death: but euen they also which fa­uour or consent vnto them that doe them. And therefore, although itMath. 18. 1. 1. Cor. 11. 19. bee necessarie that offences should come: yet wo to that man by whome the offence commeth.

But wherfore I beseech you, should the sale of such things be so heinous an offence?

Not onely because they pro­uoke men to pride, & to mispend their time, (as hath bene before declared) but especial­ly for that they tend in no wise to publyke profit, one principall end whervnto all bui­ing and selling must principally be imploi­ed. For what a commoditie call you this, that our English Chap-men shoulde con­uaie ouer to forraine nations, whole thou­sands of our countrey coine with other tem­porall commodities: and that onelie for a needles exchaunge of their trumpery, their trashe and most trifling vanities? What man would euer bee so mad as to account hym for a profitable Steward, who (being put in ful trust to imploy his maisters trea­sure to the most commoditie that may bee) doth verie wastfullie lauish foorth the same not only to no gain at al, but also euen vpon such trifles as do nothing els but train the [Page] whole houshold to prouide to vnthriftines, and all other vnspeake able vanitie▪

Your comparison holdes not. For the steward, besids that he is a seruant (& therfore not his own man) he is also put in trust with another mans treasure, wher­of, hee may in no wise dispose at his plea­sure without his maisters appointment. But wee (you know) are euerie waies our owne men, subiect to the controllment of none, and such besides as are the intire ow­ners of that which we possesse: and there­fore our money and whatsoeuer besides is whollie our owne, and in our owne power to imploy the same as seemeth vs good for our greatest commoditie.

Well, be it so. And yet this notwithstanding you graunt by the waie, that if I be able to prooue you a steward, then (for somuch as you are now but a ser­uant) you are not otherwise to deale wyth your treasure, than according to the onelie direction of him, whose authoritie you are subiect vnto. But are not all men (I pray you)2. Maca 9. 12 Iames. 4. 7. subiect vnto the authoritie of the Lord?Psal. 119. 16. Is not euery liuing soule a seruant to the Lorde? Are not all those blessinges which we generally inioy on earthIob 1. 22. Eccles. 5. 14. 1. Tim. 6. 7. Lent [Page] vs a time of the Lorde? Haue wee not euery one (in our seuerall callings)Luc. 16. 1. 2 Receiued a stewardship of the Lorde? And must not eue­rie one of vs also, beMatth. 25. 19 Luke. 16. 2. Sure to yeeld an ac­count to the Lord of our seuer all stewardships? If therfore we be found in our reckoning, either toMath. 25. 26 Haue hid our talents, or other­wise very wastefullie to haue Luke 16. 1. consumed our maisters treasure: we shall be sure to be caste Math. 25. 30. into vtter darkenesse, where is weeping and gnashing of teeth.

But (sir) how can it be said that wee waste our goodes, when as we receiue our owne with aduauntage? Verie sure I am (for mine owne part) that I gaine more cleerlie by dice, cards, counters, points, and such like, in one quarter of the yeare, than I doe by all the rest of my wares, in the o­ther three quarters following.

It may bee so, howbeit, christians ought not to be so much carefull of gaines, as wyth what christian consci­ence they doe get their gaines: because all your actions (as you haue hard before) must tend wholy to the glory of God. And wher­as you say further, that the gaines that you gette by such misgotten Merchandrize, is more in one quarter of the yeare, then that [Page] which you win (by the rest of your wares) in all the whole yeare besides: very sure I am and dare boldlie affirme it, that the Lorde (by the onely meanes of those Mer­chandrize) is more beastlie dishonoured in that one quarter then in all the whole year besides.

Which waie sir, I praie you?

Euen by dicing, carding, and such other vngodlie games wherewith all our carelesse ding-thrifts are sette day­lie a gogge: and whereof also ensueth co­uetousnesse, theft, lying, swearing, forswea­ring, quarrelling, killing, with other like fruits of the flesh.

Why? would you not haue men to bee merrie and driue awaye the time in good fellowshippe? I peceiue you are one of those Puritanes, who allow neither of pastime nor pleasure. Surelie, you are the straungest people that euer I hard of.

It seemeth straunge vnto you, 1. Pet. 4. 4. that wee runne not togither with you vnto the same excesse of ryotte, and therefore you speake euill of vs. Howbeit it is suffici­ent for you, (if you had the grace to consi­der [Page] it) that you haue Ephes. 4. 22 1. Pet. 4. 3. spent the time of your life after the lustes of the Gentiles: wal­king inwantonnesse, lust, drunkennesse, glut­tonie, in drinkings, and all abhominable Ido­latrie 1. Pet. 4. 2. and therefore (from hence foorth) shoulde learne to liue as muche time as remaineth in the fleshe) not after the lustes of the fleshe, but according to the will of God.

Why man? thinke you dicing and carding to be a sinne? now sure you speake you wot not what.

I doe not onelie thinke it (deare brother) euen with my very heart: but I coulde also confirme the same with inuincible reasons, were it not beside the purpose which wee haue in hande. Not­withstanding take this for the present, as a generall aunswere to that your de­maunde, namelye, that if Dice, Cardes, with other their appurtenaunces are suche infectious snares of Sathan, as none may safelie either buye or sell the same, vn­lesse hee will desparatelie incurre the dis­pleasure of GOD: howe dare anie manne then so boldelie bequeath his eies, eares, hands, and toong, yea, euen his whole bodie and soule, as a sacrifice solde ouer, to [Page] that vile seruice of Sathan, wherevnto so many (by those his bewitched baites) are most beastlie allured?

Nay now sir, the pouertie of your cause too plainelie appeareth, seeing you are driuen a begging for proofes to vn­der-prop the same. For, what if it be aun­swered againe, that the sale of such things is not so sinnefull a matter as you woulde seeme for to make it: are you not nowe as farre from your proofe, as you were be­fore from the point of your purpose?

Well, yet thus much your speech dooth seeme to insinuate, that if the sale of such thinges be prooued vnlawfull: then for any to abuse themselues with the vile practise of them, is much more vnlaw­full.

Yea surelie, I must needes confesse the same: But whie do you deeme the sale of such things so horrible a sinne?

Not onelie, because they make so much to the dishonour of God, and allure men so lewdlie to such a vaine mis­spending of their time (as hath beene tolde you before) but for that also they tend not to a publike profite, one principall ende of all buying and selling.

Why, but I tolde you also be­fore, what profite we gaine by the sale of such thinges.

You did so indeede: howbe­it, we speake not nowe of anie priuate, but of a publique profite: to the participation whereof all men are ordained. Now then, what publike profite (I pray you) is that, where, for the gaine of two, ten thousande do loose.

Which way sir I praie you?

First, in bestowing their Lords treasures vpon such needlesse toies: nexte by mispending their portion of time in such trifling vanities:Dist. 47. de­cretor. Can. Omnes. lastlie, by hazar­ding that wealth in one houre, which their forefathers had bene hoording vp for them many hundred yeares: and all these, by the occasion and meanes of those sugred baites of the diuell. If therefore you woulde gladly imploy your seuerall trades to the glorie of God, and the good of his Church, it behooueth you especiallie to consider be­fore for what purposes each sorte of wares are, or ought to be prouided, namely, whe­ther for the necessary prouision of this pre­sent life, or for the seemely garnishing and [Page] bedecking of nature, or else for an honest recreation and pleasure.Necessarie rules for buy­ers and sel­lers. And then nexte you must (wyth an honest and christian care) driue the prouision of all your wares, as neare vnto the aforesaide purposes as possiblie you may: wherein also these fewe rules following, must (in all your buying and selling) of necessitie be duelie obser­ued:1. The first rule. first, that all those wares, which you prouide for preseruation of life, do (in any wise) tend (so neare as possiblie they may) to the publike profit and comfort of al men: secondly,2. The second rule. that al such merchandize as chap­men prepare for the adorning and bedeck­ing of nature, be such as are seemelie, and may serue verye fitlie for euerie calling: and thirdlie,3. The thirde rule. that those thinges which are any waies procured for pleasure, bee such as may in euery sort be made appliable to honest recreation. But these foolish proud toys for prickma-deintie dames, these dice and cardes, for these careles ding-thrifts, these hobbi-horses, rottles, & painted boxes for boies, with 1000. trifling toies besides, do in no wise tend to any the aforesaid ends as experience too plainelye approueth: and therefore the sale of such things is meerly vnlawful. And thus much briefly, for the a­buses [Page] generally considered in the matter it selfe which is to be solde.

Very wel: now haue you next to declare with all, what perticular abuses are more specially to bee considered in the matter also it selfe.

The perticuler abuses ar those which more properly concern the matter:2. The abuses perticulerlie considered, are either in the qualitie, or quantity of the matter & are (as I tolde you before) to be considered in regard, either of the quality, or els of the quantity of wares which are to be solde.

Why? what abuses are to be cō ­sidered (I pray you) in y^e quality of wares?

First,1. In the qua­litie of the matter, either by an vtter want of good­nes: or by a show of more then it hath. there may be an abuse in the qualitie when wares which are to be solde, do either vtterly want that quality of goodnes which naturally they ought for to haue: or when, hauing the same in som sort, they are made by a glittering shew of more goodnes, to seeme much better then proper­lie they are of themselues.

Shew first (I pray you) when wares doe want that qualitie of goodnes, which naturally they ought for to haue.

They do vtterly want the same when either they are naught of them­selues:1. By an vtter want, being either naught of themselues or but naughtely vsed. or when (beeing otherwaies good in some sort) they are but naughtely vsed.

And when are the wares vt­terlie naught of themselues?

When hauing no one tote of that qualitie of goodnes,1. Naught of themselues, and how? of comelinesse, and of honestie which naturally they ought for to haue in a speciall regard of those the aforesaid ends: they are notwithstanding made saleable Merchandrize. As for ex­ample, when chapmen (hauing no consci­ence at all in their dealings) doo sell out corrupt things for pure things, vnwhole­some things for wholesome thinges, hurt­full things for profitable things, and such like. All which are so farre off, eyther from preseruation of life, or continuance of concorde betwene countrie and country, that they rather destroy the state of the one, and vtterlie doo dashe the verie diademe of the other in peeces.

And when also are wares (be­ing otherwise good in some sorte) but naughtilie vsed?

Verely,2. But naugh­tilie vsed, and how? when as the sayde wares (beeing not simplie euill of them­selues) are deceitfully deliuered foorthe wyth a faire pretence of some other quali­tie of goodnesse, comelinesse, or honestie than that which naturally they haue of thē ­selues: [Page] I meane when one kind of ware is sold for another, by reason of som likenes y^t it hath with the other kinde of wares, for the which it is so deceitfully solde. As for example, when chapmen are not ashamed at all to sell copper for golde, fustian-an­apes for veluet, Flaunders tikes for right Brasil tikes, with a thousand such slights, whereby the simple and ignorant sort are most shamefully abused.

Is not their owne eie their chapman, to looke well on our wares or e­uer they buy them?

And shold not your own con­science also be a faithfull surueyor, to size your said wares or euer you sel thē? but tel me, I pray you, in good earnest, could you be content for these your coūterfeit wares to be paid againe with counterfeit cayne?

Beshrewe mee then: for howe shoulde I be able to liue, if I were so vn­conscionably serued?

And how should the other I pray you be able to liue, whom your selfe so vnconscionablie deceiueth, without any conscience at all? Notwithstanding, how­soeuer your selfe shal swarue from the law of nature, in an vnconscionable sale of [Page] your wares, and howsoeuer with Atheists and worldlinges it is deemed no deceit at all to deceiue a dissembling wretch: yet would I haue Christians in no wise to re­compence euill for euill, but (leauing ven­geaunce to the Lorde, to whome alone it belongeth) to keepe an vppright dealing with men, howe vniustlie soeuer they are dealt withall (by other) themselues. Nei­ther was it my purpose (in propounding the question) to tollerate deceit for deceit, but onelye (by a supposed deceipte from o­thers) to let you see your shameles decey­uing of menne, that so (seeing the same by some meanes) you might the sooner bee a­shamed thereof.

Hauing hitherto hearde the first particular abuse, concerning the qua­litie of wares: you are now next to declare how wares (hauing also a quality of good­nes in some sort) are made by a glittering shew of more goodnes,2. A shewe of more than it hath, either by pretēding that good which it hath not: or by hi­ding the euils which it hath. to seeme much bet­ter than properly they are of themselues.

That may easily be doone. For notwithstanding, the wares be neither naught of themselues, nor naughtely vsed, by decetfully selling some one for another, yet the abuses this way considered, may al­so [Page] be wrought in a double respect: namely, either by pretending that quality of good­nes to be in the wares which properly they haue not: or otherwaies by couering and hiding those euils which they haue.

How first by pretending that good which they haue not?

When as chapmen not con­tencing them selues with that qualitie of goodnes,1. By prete [...] ­ding a good­nes, and ho [...] which wares haue simply in their proper nature, doe seeke to better the same onelie in an outward shew: the inward sub­stance and essentiall quality being still the same, or rather worse th [...]n before. And this either by pouldring and startching their wares to giue them a glasse, to dazel mens eies: or otherwaies by matching a course & a better togither,Iob. 20. 12. 13. 14. &c. Isay. 29. 15. 16. 17. that so (the basenes of the bad more brauely setting foorth the beauty of the better) simple men may bee made more desirous therof. Which dealing of theirs (how delightfull so euer) differeth vndoubtedly, nothing at all from the prac­tise of an vnsatiable Strumpet or whore: who prancketh her necke, and painteth her face, to make fantasticall fooles more eger vpon her.

And how also by hiding those euils [Page] which they haue?

Verely, when vnconsciona­ble, chapmen do either prouide them darke shops, & close houses of set purpose, to blind the blemishes of their wares, & to darken those their deformities, which otherwise would be apparant to al men: or when (the defects and faultes of their wares beeing not outwardly apparant to others, but in­wardlie knowne to themselues) they doe verie wickedlie conceale them, and will in no wise bee brought to discouer the same.

Thinke you then, that a man (in conscience) is bounde to discouer the imperfections and wants of his wares?

Yea no doubt. And the rea­son is, for that euerie man ought to be no lesse carefull of another mans commoditie than of his owne. Wherevnto also, euen the verie institution of nature, and light of reason doe leade vs. For nature (wee see) dooth shewe her selfe euerie waie as carefull in conseruing the meanest mem­ber, as the mightest of all. And reason al­so requireth, that nothing be doone guile­fully, deceitfully, nor fraudulently among men, according to that which the Apostle [Page] commaundeth, saying: Let no manne op­presse nor defraude his brother in bargain­ing (or in any maner of thing) for the Lord is the auenger of all such euill. So then, those false men (you see) do not only dege­nerate from nature her selfe, but do fur­ther declare themselues to be verie vnrea­sonable beasts, who seeke thus to shrowd the blemishes, and to darken the deformi­ties of those their wares, which they dely­uer for good to their brethren in bargai­ning.

A proper deuise forsooth: but followe it who lust. For howe shall we be sure to sell? Or who will be hastie in bui­eng our wares when the faults therof are apparantly knowne?

As though the discouerie of their faults woulde be anie hinderance at all to a conscionable sale of your wares: or as though those faultie wares (beeing vn­fit for one purpose) may not fitlie be made to serue for another. If therefore you chap­men woulde first enquire of the buier, for what purpose he buieth, shoulde you not easilie perceiue (by the answere he giueth) whether those your saide wares will suffi­ciently serue him, or not? Nowe if by his [Page] answere you finde them vnfit, then looke in gods name, that you lay them aside, and either prouide him of better, or otherwise do tel him you haue not to serue his turne. But if you perceiue that his wares (not­withstandyng their imperfections) maye as fitlye serue for his purpose, as if they were better: then, hauing first acquainted the buier with their faults whatsoeuer, do assure him in all simplicitie, that the same, notwithstanding their wants wil both fit­ly serue his turne, and that you also your selfe may affoorde it vnto him of an easier reckoning. Surely this conscionable dea­ling, howe hardlie soeuer it seemeth now, being but practised a while, would in the end procure you such credit, that whereas the other (who deale but deceitfully) doe purchase a pennie, you your selfe shall bee sure to purchase a pounde. Besides that, as the buier, by this meanes, shall not be disappointed of that his principal purpose, nor at no hande bee deceiued wyth those faultie wares. So neither shall the seller himselfe incurre the displeasure of GOD, by encreasing his wealth with deceitfull gaine.

Why sir, is not the market [Page] open for euery man to make the best of his owne?

I confesse no lesse: But yet so, as the same be not sought with the hurt of another. Otherwaies, the gaine that he gettes to himselfe, woulde but tende to the griefe of the rest. Euen as if the hand shold hoord vp to it selfe that food which belong­eth indifferentlie to al the other members of the bodie: and yet, who seeth not, that this vnnaturall greedinesse would1. Cor. 12. 21 turn (in the ende) not onelie to the destruction of the whole bodie, but also euen vnto the extreame annoyaunce of the hand it selfe.

Well: hauing hitherto heard those particular abuses which concerne the qualitie of the matter: you are nowe next to declare the other particular abuses also more speciallie concerning the quantity of the matter which is to be solde.2. In the quā ­titie also of the matter which is to be sold, either by abusing of weights and measures: or by vsing sophisticall practi­ses.

With all my heart: where­in you haue first to consider, that another perticuler abuse in buying and selling, may bee drawen from the quantity of the mat­ter which is to bee solde, namelie, when as wares doe faile either in their waight or measure, or both: a thing directlye [Page] contrary to that distributiue iustice, which geueth generallie to euerie one his owne.

How is it possible (I pray you) that any should this way be deceyued, whē he seeth the wares both measured and wei­ed before his face?

Though this which you say were true, yet notwithstanding the simple may soone be deceiued, and that either by abusing of weights and mesures, or otherwise, by vsing sophisticall practi­ses and iugling sleights.

Howe firste by abusing of weights and measures?

Verelie,1. By abusing of weights & measures, which is ei­ther in ha­uing vnlaw­full weights, or in abusing of lawfull weights. when as the weightes and measures are not rightlye practized, according to that speciall ende whereto they were in iustice apointed: but very vnconscionablie abused, to the speedy enriching of the owner himselfe, and the vtter impouerishing of all other besides. Which may also be done, either by hauing vnlawfull weights and measures, or else, by vsing of lawfull weights and measures vnlawflly.

How first in hauing vnlaw­full weights and measures?

When as chapmen posses­sing [Page] two manner of weights and measures (I meane a greater and a lesse) doe vse to buy with the greater and sell wyth the lesse: 1. In hauing vnlawfull weights, and how? a thing flatlie forbidden by the lawe of the Lord, who saith, Deut. 25. 13, 14. Prou. 16. 11. Prou. 20. 10. Thou shalt not haue in thy bagge two manner of weights, a great and a small, neither shalt thou haue in thy house diuers measures, a great and a small. But thou shalt haue a right and a iust weight, a perfite and a iust measure shalt thou haue, that thy dayes may be prolonged in the lande which the Lord thy God giueth thee: For all that doe such thinges are abhominable to the Lord.

This I must needs confesse to be a fault: But how also (I pray you) in vsing lawfull weights and measures vn­lawfullie?

When as the seller hauing onelie but iust weights and measures in his bagge,2. By abusing of lawfull weights ei­ther in the weying of wares, or me­suring of wates. doth yet notwithstanding verie vniustlie abuse men, both in the weying of wares, and in the measuring of wares.

Howe first in the weying of wares?

When (notwithstanding both weights and ballaunce bee iust) the quantity of wares is deceitfully impaired.1. In the wey­ing of wares, and howe? [Page] And this, either by turning the cocke on the beame, with a tricke of the finger, or else by dashing the skales deceitfully vpon the boord, that so (the ballaunce rebound­ing backeward) their proper and naturall course may be turned with a trice.

And howe also in the measu­ring of wares?

Verelie,2. In the mea­suring of wares, and howe? when as (measures being both iust and straight) the seller not­withstanding doth very deceitfully dimi­nish the iuste quantitie of that which is to be solde. And this also, either by casting the measure a crosse: or otherwise, by slip­ping very sleightly the yard-wand behind the thumbe, to curtoll their proper and na­turall length, with fortie such fraudulent fetches. All which whatsoeuer, are flatly forbidden by the mouth of the Lorde, who saithLeuit. 19. 35, 36 You shall not deale vniustly in iuge­ment, in line, in weight, or in measure. You shall haue iust ballances, true weights, a true Ephah, and a true Hin: I am the Lorde thy God, which haue brought you out of the lande of Egypt, therefore shall you obserue all mine ordinaunces, and all my iudgementes, and doo them, I am the Lord.

Call you these, the particular a­buses [Page] more specially concerning the quan­tity of wares: Surely, I had thought the scriptures had neuer medled with any such trifling matters.

Vndoubtedly, thePsal. 19. 7, 8. Lawe of the Lord is not onelie most pure and holie, but euery way also most absolute, equall, and perfit, teaching throwly both what is to be doone, and what to bee auoided in e­uery calling. Neither are these suche tri­fling matters (howe triflingly soeuer you trifle therewith for a time)1. Thess. 4. 6. hauing no trifling, but a terrible vengeance allotted vn­to them.

Well, is this all you haue to say concerning the quantitie?

Not so: For (besides such abusing of weights and of measures) there may be a maruellous deceit in buying and selling,2. By vsing so­phisticall pra­ctises: and this either by put­ting more matter vnto it: or else by marring the matter it self. when both weights and measures, and the wares also themselues being good, the seller notwithstanding dooth seeke by sophisticall practises and iugling sleights, to impaire the proper and naturall quanti­tie of that which is to bee solde: and this, either by putting more matter vnto it, or otherwise by misusing and mangling the matter it selfe.

Howe first by putting more matter vnto it?

Verelie,1. By putting more matter vnto it, and how? when some other kinde of mixture is vnconscionably added vnto those good and saleable wares, and that also with a wicked intent, either to augment their measure (as the Vintners do, who vsuallie mingle their wines with water) or else to encrease their weight [...]s the sheepmaisters and haberdashers, nowe adaies deale, the one verie cunninglie wa­tering their wooll, the other verie craftely washing their fruites, to make them the heauier.

And howe also by misusing and mangling the matter it selfe?

When as chapmen (not contenting themselues with the naturall propertie of those saleable wares) doe ve­rie fleightlie transforme and alter their matter:2. By marring the matter it selfe, & howe? to make them (by this meanes) seeme more in quantitie than otherwise they should be. And this, either by placing and hammering the same, as Pewterers do to driue them in breadth: or otherwise by tentering and stretching it foorth, as the clothiers accustomably deal with their clothes to enlarge their length. All which [Page] their treacherous dealings (with sundrie other such fleights of sathan) are verie se­uerely censured by the Lord himselfe, vn­der this one generall reprehension sayeng: Isa. 1. 22. Thy siluer is turned to drosse, and thy wine is mixt with water. Giuing Ierusalem thereby to vnderstand, that notwithstand­ing her outwarde pretended profession, whatsoeuer was pure and perfite in her before, the same was nowe become wholy corrupt, to the vtter impouerishing and hurt of the poore. And therefore hee tolde her flatlieIsa. 1. 15. that her handes were filled with bloud.

Doe you then account it an vnlawfull thing, for anie man to take his full price for these deceiuable wares?

Yea meerely vnlawfull. For whereas all men (euen by the institu­tion of nature and light of reason) are pre­cisely commanded (in an exchange of their temporall blessings) to driue the commo­dities giuen and receiued so neare to equa­litie as possiblie they may: what an equa­litie call you this, for a man to take a com­moditie for that thing, which (euen by ly­ing vnoccupied in the others possession) will vanish to nothing? Is it not all one in [Page] effect, as if some craftie iugler had closed (as we thought) some peece of coine in our fist: but when we open our hand, there is no such thing at all to be found? these men therefore, so much as lieth in them, do ve­rie peeuishly peruert the vnchangeable or­der of God himselfe. Who, by his owne vnsearchable wisedome, hathLeuit. 19. 35, 36 comman­ded measures and weights, to the ende that those things (which otherwise woulde re­maine vnequall and vniust) might yet, by meanes of the aforesaide measures and weights, be reduced to equitie and iustice. And not onelie commaunded it thus, but also, euen with his owne example, he hath fullie confirmed the sameWisd. 11. 17. by ordaining all things in measure, in number, & weight. From which so necessarie a rule and example, when miserable men do willingly swarue, yea although but a little: what do they els but euen desperatly despise both the ordi­naunce, and also the example of their Lord and creator?

But what if some men are de­sirous to haue our saide wares, notwyth­standing they bee thus washed, mixed, or stretched: is it vnlawfull then also to take the full price for them?

Yea vndoubtedlie. For the peeuish desire of the people is no priui­lege for you to do any thing that is vnlaw­full of it selfe to be doone: neither may a­nie mans appetite warrant your wrong­full dealings in deceiuable wares.

Well sir, hauing sufficient­ly shewed the vnlawfulnes of merchandry, in regarde of the sundrie abuses incident vnto the matter, either generally, or parti­cularlie according vnto the qualitie and quantitie of the wares themselues whiche are to be sold, you are now next to declare the vnlawfulnes also thereof, in respect of the manner of selling the same.

Very true,Abuses also in the manner of selling, and how? as you say, wher­in also you may marke another most nota­ble abuse, to shewe yet further the vnlaw­fulnes therof. I meane, when that due ma­ner, order, and forme which1. Thess. 4. 6. the Lorde himselfe most straightlie commaundeth, is not precisely obserued in buying & selling: but rather, the match is most commonlie concluded with cogging, cousonage, ly­ing, swearing and forswearing, with sun­dry such other most pestilent practises.

It is good lying (some say) for aduantage.

And I also woulde saye the same, if the aduantage were likewise good. But what aduantage, I pray you, is this, for a man (by lying a little) to be damned for euer?Psal. 120. 3. Wisd. 1. 11. Apoc. 22. 15. For the mouth that lieth, slaieth the soule.

What the Diuell care they so they get the gaine?

And, what cares the diuell though they gaine the whole world, so y^t he in the ende may gaine their soules. No, he will not sticke to promise them allMatth 4. 8, 9 the kingdomes of the earth: if that they so oft as they buy and sell, will (by lying and swearing) but fall downe and worship him.

Call you buying and selling a worship of the diuell?

Nothing lesse. For althogh I account, that dissimulation and lying, that deceit, and that guile which most men commonlie practize therin, no better in ef­fect, yea, and the verieIohn. 8. 44. 1. Iohn. 3. 8. Iude. 1. 6. practisers also themselues the darlings of the diuell, who was himselfe a liar from the beginning: yet I thinke farre otherwise of the facultie it selfe as I haue tolde you before. More­ouer, concerning that their worldlie gaine thus wickedly gotten, and whereof (you [Page] saye) they so highly accompte: the same (in very déed) is nothing so certaine as they assure themseluesPro. 13. 11. Pro. 21. 6. Ecclus. 20. 23. 24. For the gathe­ring of riches by a deceitfull tung, is vanitie tossed too and fro, of them that seeke death. Loe this is the gaine alotted to lying: wherof whosoeuer is found, let him fol­lowe the trace of his Father the Deuill, and he will be sure to bringe him vnto it.

Surely (for mine own parte) I like no such gaine. But is this all you can saye concerning the manner of selling?

Not so.a further abuse in the manner of selling, ta­ken, either frō the cause of selling: or from the pitching of price. For (besides that this the aforesaide manner of selling is very euill of it selfe, and such also as (by consequence) bringeth a foule staine to the Facultie or trade, the vnlawfulnes thereof may be further enlarged from a necessarye consideration of some other circumstances annexed vnto it, especial­ly from the cause of selling, and the pit­ching of price.

Now firste from the cause of selling?

When,10. The cause of sellinge vn­lawfull, whe­ther we consi­der the person that selles: or the affection in selling. neither that natu­rall necessitie which tendes to a publike commoditie and the preseruation of life, [Page] neither yet anie carefull continuance of concorde betweene Cuntry and Cuntry doo make vp the matche: but some other inordinate cause or prepostorous care dooth carrie men headlong vnto it. And this also more plainely appeareth, whe­ther we consider the Person that selles, or the affection in selling.

How firste in consideration of the Person that selles?

When suche men be wholye imployed about the Facultie of buying and selling as are vtterlye vnfit for the same:1. The person that selles, vn­fit ether for his calling: or for his condicion. either in respect of their publike calling, or of their peculier condition.

How first vnfit for their pub­like calling?

Verilie,1. Vnfit for his callinge: and how? when the faithfull performance of their aforesaid calling is of so waighty importāce, as neither they can possiblie become Merchants though willingly they would: as also, if (at some time) their leasure were suche that they might, yet should they rather procure a contempte, then plucke any credit vpon those their honorable callinges by the preposterous practise therof. As for ex­ample: If Princes, Potentates, Noble-men [Page] and such other, for whom the same is vnséemely, should giue them selues vn­to buying and selling, as did Dionycius the Tirant, whose insatiable affections made a sale of pisse, to his perpetuall re­proche among all posterities for euer, or if the Preachers & Ministers of Gods holy woord should become Market-men, and make a publike profession2. Tim. 4. 10. thereof like Demas the Apostata, who (forsaking the fellowship of faithfull Apostles) fol­lowed with a filthy desire the affaires of this present worlde, contrary to the vn­changeable decree of the eternall God: who willing Timothie to stand out like a couragious Captaine of Iesus Christe, telleth2. Tim. 2, 4, him further, that no man which warreth, entangleth him selfe fit with the affaires of this life, because he would please him who hath chosen him to be a Soldiour.

And how also vnfit for their peculier condicion?

When (their proper estate and condition being certainly such,1. Vnfit for his condicion: and how? as ei­ther they are almost vnable to buye and sell any more by reason of age, or other waies they néede not at all, hauing nei­ther [Page] wife, nor childe, nor any néere kins­man besides on whome to bestowe their goods, they are yet notwithstanding so wretched and miserable that they cannot forbeare it: but so toyle and turmoyle them selues continually for the mucke of this worlde, as vneth they are able to liue, according to that which Salomon saith,Eccle. 4. 8. There is one alone, and there is not a second, which hath neither Sonne nor Bro­ther, and yet is there no end of all his trauell, neither can his eye be satisfied with riches: ne­ther dooth he thinke with him selfe, for whome doo I defraude my soule of pleasure? this is also a vanitie, and this is an euill tra­uell.

Hauing hetherto proued the cause of selling vnlawfull from the per­son that selles, you are now next to de­clare some further vnlawfulnes thereof, from the affection also in selling.

Very true as you say. Wher in you haue to obserue a further abuse of buying and selling,The affection also in selling vnlawfull, and how? namely: when men runne headlong vnto it without any one iot of that religious and louing affection which the Lord (in conscience) requireth of al, for the preseruation of life and con­tinuance [Page] of concord: but only their coue­tousnes, their inordinate desire of gaine, yea or self loue it self doth strike y^e stroke. Which cāckred abuse (notwithstanding it be secret) a mā may very shrewdly sur­mize to be shrowded w^t such, as (hauing no need at al for any y^e aforenamed ends) doo buye vp their wares at euery of those dead times in the yéere, when they are commonly cheap: with a predeterminate purpose, at no hand to sell them againe vntill they be growen very déere.

Is it not (I praye you) a good poynte of husbandrye to buye when it is cheape?

Yes surely. So the same be not doone with a purposed minde to hoord vp much in your handes, and then not to forgoe them againe before the price be growne excessiue great: no, although it should lye either vpon the losse of many mens liues, or otherwaies procure a pre­sent perrill of concorde betwéene country and country. Which diuelishe deuise of many, not only driueth all feare of God from their mindes: but further, dooth make thē become very grosse Idolators. For (in as muche as they haue neither [Page] respect to y^e Lord, nor any regard of Christian loue) y^t their seruice (we sée) which is due vnto God, and that their Christian loue which of right belonges to their bre­thren, they doo wholy imploy to the prac­tise of their pelfe: which is plaine Idola­trie and barreth those beastes from the kingdome of heauen as saith the Apostle Ephe. 5. 5. Collos. 3. 5. No couetous person which is an Idolatour hath any inheritance in the kingdome of Christe and of God.

Why? then you conclude that good Ioseph hath no inheritāce in y^e king­dome of heauen? For both he bought you knowe when graine was good cheap and solde not againe before it grew déere.

You greatlye mistake the matter. This example of Ioseph dooth yéelde no couerte at all to any our Cut­throate dealers.Gene. 41. 46. For the dealings of Ioseph were wholye directed by the cer­taine prouidence of God: whereas these men are driuen to deale as they doo by a secret prouocation of the deuill. He dealt no further in those affaires then the al­lowance of the Lord and the protection of Pharaoh: these deale as they doo with­out any warrant at all frō the Lord, and [Page] contrary also to the established lawes of the Prince. His dealinges were to pro­uide for the whole common wealth a­gainste a famine to come: theirs are on­ly to purloyne from the whole common wealth, if any famine should come. He bought in the time of abundance to con­tinue a further abundance amongste all men: these buye most of all in the time of scarsity, to pluck more scarsity vpon men. He for the profit of others, without any regarde of gaine to him selfe: they with a miserable polling of others, to the only gaine of thēselues. And therfore Ioseph (notwithstanding all this) a glorious in­heritour of the kingdome of Christe and of God: when these gréedy cormorantes shalbe gréeuouslye dispossessed thereof, through their insatiable affections which neuer crye ho.

Well sir, when they haue gotten inough, then they will leaue.

Thinke you then, that the encrease of their wealth will be any meanes at all to decrease their desire? That were all one (in effect) as if a man would imagine that the plentifull pow­ring of drinke into a Barrell and none at [Page] all into the stomacke, were the readiest way to asswage a drunken mans thirste: or as if the continuall packing on of more wood, were y^e best pollicie of all to quench an outragious fire: or as though it were possible with one graine of Musterd séed to fill vp a bottomelesse Barne: or with great store of riches to satisfie the insati­able desire of an insatiable wretch whose insatiable affections wil neuer be satisfied with monye. For euen as those men which sodainlye become madde or fran­ticke, doo in no wise beholde the very matter it selfe, whereabout their braines are so busied, but haue only (in their own imagination) such a certaine impression of those their fantasied passiōs as driues them an end with an vnbridled rage: so surely, the minde of a couetous catife (be­ing once fettered with the desire of ri­ches) euer (it thinketh) its gazing on golde, euer its musing of mony, euer its reckoning her rentes, and taketh a farre greater pleasure in the fickle contempla­tion of glittering coyne, then in the glo­rious sight of the shining Sunne: yea all her supplicatiōs and praiers to God are only for Golde.

They will haue inough (I warrante you) when their mouthes are filled with mouldes.

Very true. But while their mouthes are in fillinge with mouldes, they make many mennes mouthes to starue for meat, such (no doubte) is the vnbrideled swaye of their insatiable af­fections.

Its very hard (sir) thus pe­remptorilie to conclude from the inward affections of any. For, who made you a searcher of mens secret thoughts? No, that you must leaue to the Lord alone who knoweth the hart.

As though (because the Lord alone isGenes. 6. 5. Psal. 139. 1, 2. an immediate searcher of the hart and the raines, he hauing on­ly a full knowledge of mens thoughtes long before) it were therfore vtterly vn­lawfull for me to coniecture there-of by these ordinarys meanes which him selfe hath prescribed: surelye, so to ima­gine were very absurde. ForMath. 12. 34. Luke. 6. 45. if from the abundāce of the hart the mouth dooth vtter her voice▪ Eccle. 19. 28. if the garments, the gate, and the laughter of a man declare what he is: bréefly, if the trée maye be [Page] knowenMath. 7. 16. 17 by his frutes: why may not I also giue a gesse at the hart, by y^e hand: or aime at the minde, by the manners: yea, and sounde the inward affections, by the outward actions: séeing all the members of the body (for the most part) are seuerally disposed,A further vn­lawfulnes of the affectiō in selling, either from the time when they sell: or from the place where they sell. as the hart it selfe is inwardly inclined. And therfore, not only this former forestalling of Markets dooth argue an hart very filthely affected, but the same also may yet further be prooued, both from the time when they sell: and the place where they sell.

How first, (I pray you) from the time of selling?

When as the sellers (not contenting them selues with the ordina­ry times and seasons appointed for such worldly affaires) doo very gréedilye en­croche vpon the seuerall of the eternall God,1. From the time whē they sell: and how? by making a sale of their wares vpon the Lordes daye, which thing (vn­doubtedlye) dooth argue a most slauishe subiection to their owne inordinate and beastly affections.

You speake now (I perceiue) you wot not what: For is it not then (I pray you) the best time of all to sell our [Page] wares when the Cuntry may be at most leasure to buye the same? But this they cannot doo halfe so well on y^e weeke daies as on the hollidayes, for following their worldly affaires.

You imagine (belike) you haue spoken very muche to the purpose, but how fitlye (forsooth) your selfe by and by shall be iudge. For suppose y^e Prince should straightlye commaund you vpon such a daye in the wéeke (all affaires set apart) to make your personall apperance at Hampton Courte, and their diligent­ly attende and tarry her further pleasure, vpon perrill that wil followe the contra­rye. Tell me now I pray you? whether you thinke your selfe bounde to obaye this charge, or whether your disobeying the same: may be fully excused by telling her Maiestie you could not conueniently come at the appointed time, for following your worldly affaires?

A very friuolous question. For who knoweth not that the Prince must be serued, howsoeuer we serue our selues?

Verry well. Now tell me againe, whether you ought to haue the [Page] lawes of God or the Prince in higher ac­compte?

Why, the lawes of the Lord.

Thus then at vnwares you haue flatly concluded against your selfe, that séeing your proper affaires must be laid apart for the pleasure and seruice of Princes, much more at the commaunde­ment of the eternall God. But this God as he hath in his lawes alotted to Men the other sixe dayes in the wéeke for the better dispatche of their worldly affaires Exod. 20. 9. 10 so hath he in like maner reserued the seauenth to him selfe, to be wholye spent in his spirituall seruice, without giuing regarde to your worldly affaires.

And is not the same so spent (I pray you?) when (on that day) both Man and Beastes doo cease from their labours?

If the matter were so in­déed, then should not your self haue béen héere to daye. But althoughe I should graunt your affirmacion in some sorte to be true, yet were this seruice you speake off, no full obseruation of y^e Sabaoth: be­cause that men are therin commaunded, not onely to rest from their own labours [Page] but with all to be very carefull in perfor­ming the woorkes of the Lord. ForExod. 20. 8. Remember (saith he) you keepe holy the Sa­baoth. If therfore y^e ceassing from world­ly affaires without any fulfilling at all of the Sabaoth daye, woorkes were a right celebratiō of the Sabaoth: surely I sée no reason at all, why your horsse may not be said to holde as holy a Saboth to the Lord as your selfe, séeing that he also on that daye is free from his vsuall la­bours. Notwithstanding, as man (be­sides those manifolde graces in Christe) is further endued with that gifte of rea­son wherof brute beastes are depriued: so surely he is by perticipation therof: much more bounde then they, both to discerne aright betwéene the seruice of him selfe and of his creatour, andIsa. 58. 13. to be for­ward (a thousand folde) in fulfilling the one then the other, yea euen at such time and in such manner as the Lord himselfe hath appointed. But the Lord hath ap­pointed the seauenth daye to be wholye spent in his spirituall seruice: and there­fore it followeth, that the only ceassing that daye from bodelye labour, is no full performance of the seruice due to y^e same: [Page] vnlesse (perhaps) you imagine that the sanctification of the Sabaoth consisteth alone in an idle and loytring life, with­out any dooing at all of the Sabaoth day woorkes.

Which then (I praye you) are Sabaoth daye woorkes.

Verily, these and such like. Namelye that men in abstaining from bodily labours, doo learn withall to cease from sinne:Neh. 8. 1. 2. &c. Luke. 4. 16. 17. Act. 13. 14. 15. Act. 17. 2. Act. 20. 7. Rom. 12. 13. 1. Cor. 11. 20. 1. Cor. 16. 2. Reuel. 1. 10. doo wholy applye them­selues to an attentiue hearing of Gods holy woord, to the participation of the Sacramentes, to the vse of Catechizing and singing of Psalmes, with other such heauenly exercises. Besides that, to this so necessary a Lawe, the Lord him selfe hath annexed both promises and threat­ninges: to the ende that men might the better be brought to some dutiful perfor­mance therof.

Rehearse them bothe verry bréeflye, I pray you.

I will. And firste for the promises he saith. IfIsa. 58. 12. 14. Ier. 17. 21. Ezech. 20. 21. thou turne away thy foote on thy Sabaoth from dooing thy will on my holye daye, and call the Sabaoth a de­light to consecrate the same as glorious to the [Page] Lord, and shalt honor him, not dooing thine owne waies, nor seeking thine owne will, nor speaking a vaine woorde, then shalt thou de­light in the Lord, and I will cause thee to mount vpon the high places of the earth, and feede thee with the heritage of Iaacob thy Father, for the mouth of the Lord hath spo­ken it.

Now next, for the threatninges also he saith. Ier. 17. 27. But if thou wilt not heare me to sanctifie the Sabaoth daye, and not to beare a burden, nor to goe through the gates of Ieru­salem on the Sabaoth daye, then will I kindle a fier in the gates thereof, and it shall not be quenched.

Loe these (as I saide before) are the promises and threatninges, concerning this so necessarye a Lawe of the Lord.

Tushe a strawe: these are but scar-crowes of your owne deui­sing. For thinke you (if the matter were indéed so hainous as you séem to make it) that some very good lawes would not (long agoe) haue béene prouided for so needfull a purpose?

Good Lawes be prouided? why? would you wishe a Lawe of more antiquity, of greater equity, or of waigh­tier [Page] importance then this which I haue showed before, being both so solempnlye decréeed, and so seuerely confirmed from the mouth of the Lord. But perhappes your meaning is only of y^e positiue lawes of Princes: And (so by all likelyhoode) you imagine the ordinary good lawes of our Land haue hitherto had no regard at all for the Sabaoth, wherin you are ful­ly deceiued. For, if the penaultie appoin­ted for the breache heerof were dulye in­flicted vpon the offenders, I beléeue they would saye they had lawe enough for their mony. Now, for proofe héereof, be­sides other good lawes, peruse the statute at large of Henry the sixt, and y^e same will tel you that if any Faires or markets be kept vpō good Friday, Corpus Christi day the Ascention day, All Saints day, Whit­son day, Trinitie Sundaye, or any other Sondaye, (the fower Sondayes in Har­ueste excepted) and any goods or Mer­chandies in them be showed: the owners therof shall forfeite all their said goods so showed, to the Lord of the Libertie. &c.

If this be certainlye true, and these Statutes in force: it will make some of vs wiser héerafter.

As you maye searche the Recordes themselues for their trueth: so when you feele what force they bare, you shall finde a further certaintye of bothe. But (by the waye) you discouer an vn­concionable hart, which more feareth the force of a Statute then the fier of Hell.

And yet for all this (if there were such a Statute, and the same still in force) me think the Magistrates would neuer continue so carelesse as they com­monly doo, in executing the same.

How carelesse soeuer the Magistrates are, it maketh no matter: they shal one day be sure (without a spee­dy repentance) for this their carelesnesse, to finde (in a miserable experience) that the Lord him selfe wil be carefull inough of his glorie, and most sharply plague the prophanors thereof: who (hauing both the line of his Lawes to leade them, and example also of good Nehemiah to direct their dooinges that wayes) are yet not­withstanding still so carelesse therin.

I pray you sir, what was Nehemiah his act?

Euen that which witnes­seth a wonderfull zeale of the glorye of [Page] God, according as him selfe hath testifi­ed saying: Neh. 13. 15. &c. In these dayes sawe I in Iu­dah, them that trod Wine presses on the Saba­oth, and that brought in sheaues, and which laded Asses with Wine, Grapes and Figges, and all burdens: and brought them into Ieru­salem on the Sabaoth daye. And I protested vnto them in the day that they solde victualls (saying that God could not suffer such trans­gressors of his Law vnpunished.) There dwelt men of Tyrus also therin, which brought fishe and all wares, and solde on the Sabaoth vnto the Children of Iudah in Ierusalem. Then reprooued I the rulers of Iudah and said vnto them: What euill thinge is this that you doo and breake the Sabaoth daye? Did not your Fathers this? and our God brought all this plague vpon vs, and vpon this Citie? Yet you encreace the wrathe vpon Israell in breaking the Sabaoth. And when the gates of Ierusa­lem began to be darke before the Sabaoth, I commaunded to shut the gates, and charged that they should not be opened til after the Sa­baoth. And some of my seruants set I at the gates, that their should no burthen be brought in on the Sabaoth day. So the Chapmen and Merchantes of all Merchandise remained once or twice all night without Ierusalem. [Page] And I protested among them and saide vnto them, why tarry you all night about the wall? If you doo it againe I will lay hands vpon you. From that time came they no more on the Sabaoth. Loe this is the testimonye of Nehemiah his zeale towardes the lawes of the Lord.

A very rare and notable exā ­ple: the Lord encreace y^e number of such zealous Magistrates. But sir? hauing hetherto proued a wicked affection in sel­ling of wares, from the time when they sell: you are now next to proue the same further, from the place where they sell.

Verye true as you saye, wherin also it appeareth a more euident argument of a wicked affection,2. From the place also where they sell, and how? I mean, when wares are accustomablye solde in places consecrate to a sacred vse: as in Churches Chappels, Oratories and such other peculier places, appointed only for the religion and seruice of God.

There is no man so mad as to practise this thing during the time of pub­lique prayer,Goodman Pedler an Iniunction protestant. hauing especiallye an In­iunction against the same. But (the prai­ers dispatched) doo you then thinke it vn­lawfull to buye and sell in those places? [Page] This would but breede a popishe opinion in peoples harts concerning the holinesse of one place more then another.

Although I confesse that the places are (simply of them selues) the one no more holye then the other, yet in respect of the vses and endes wherun­to they are especially alotted: who séeeth not some difference? Otherwaies had not Iaacob greatly offended in intituling the place of his heauenlye visions byGen. 28. 19. the name of Bethell, that is to saye the house of the Lord: and had not King Dauid also béene déeply deceiued him self in naming the Temple the Sanctuario of the Lord, if (in respecte of the vse therof) no holinesse at all were to be ascribed vn­to it? Thus then you may sée, that wher­as this doctrine of mine is far from brée­ding any popishe superstition in the peo­ples brestes: that preposterous practise of yours, in forbearing no place: dooth not only proue you the publique trans­gressours of Princes Lawes, but further dooth make you very like to thoseMath. 21. 12. Mar. 11. 15. Luc. 19. 45. Iohn. 2. 10. buyers and sellers, whome Christe so re­prochfully whipped out of the Temple, saying:Isa. 56. 7. My house shalbe called the [Page] house of praier, Ier. 7. 11. but you haue made it a Denne of theeues. Math. 20. 13.

Well, notwithstanding it is thought that Christe dealte not onlye a­gainst those Merchants, (who vnder a pretence of Religion,) sought to main­taine their couetous affections. Bea­ring the people very faire in hande, that their dayly selling of Oxen, of Shéep and of Doues, and their exchanging also of monye in the Temple, was onlye to fur­der the seruice of God. For whereas the people, being for sundry causes commaū ­ded Leuit. 1. 1. 10. 14 Leuit. 2. 1. 4. Leuit. 4. 1. 2. 3. 13. 22. 27. &c. to offer seuerall giftes, were oft times vnprouided therin: their meaning was (as they saide) by the sale of such thinges to haue those diuers offringes e­uer in a readines, at euery such time as the people had any occasion to offer the same. But we (sir you knowe) haue no such pretence: and therefore the reason you make hath no force against vs at all.

Howsoeuer you differ in pretēce, your practise and theirs (for any thing I can perceiue) dooth tende to one, and the selfesame purpose: I meane, to maintaine your couetous affections. For as those Marchants then (notwithstan­ding [Page] their glorious pretence) preferred their owne priuat wealth, before the pub­like woorship of God: so surely who séeeth not that our Merchants likewise (for all their plausible pretences) are rather ad­dicted to their owne inordinate desires, then vnto the glorye of God. When as they for the loue of their greedye gaine, will in no wise forbeare the place appoin­ted to his spirituall seruice. Forgetting withall2. Cor. 8. 14. 15 that as God and Mammon could neuer agrée:Math. 6. 24. Luc. 6. 13. no more may the seruice of bothe, be possiblie placed toge­ther.

Hauing hetherto proued the manner of selling vnlawfull, firste from the cause it selfe, whether the same be considered in the person that selles, or the affection in selling: you are now next (by promise) to declare a further vnlawful­nesse in the manner of selling, from the pitching of price.

It is certainly so, wherin you must mark that by this meanes also the manner of selling may be made more vnlawfull. Namely, when couetousnes, selfe loue, or your inordinate affections, doo in making the market, pitch a price [Page] of your wares:The manner also of selling vnlawfull. and not the woorthinesse of the thinge it selfe which is to be solde neither yet the benefit that should in con­science redound to the buyer therof doth strike the stroke.From the pit­ching of price wherin firste from the price it selfe, and next from the handmaides attending vpon it. And this also more plainely appeareth, either from the price it selfe: or from the other handemaides attending vpon it.

How firste from the price it selfe?

Verily, when as the chap­man hauing no regarde at all vnto these the aforenamed considerations,2. From the price it selfe, and how? doo make the same to surmount all measure, and verye muche to excéede the boundes of equitie.

Why sir? is not euerye man maister of his wares, to sell foorth y^e same at such a reconing as séemeth good to him selfe?

Although I should graunt you his goods are his owne, yet for that a man is not only borne for him selfe, but also for his Christian breethrē about him it behoueth the seller (in pitching the price of his wares,)The price it selfe reduced to an equality and the direction of consci­ence. First to driue the same to an equalitie so néere as possible he maye: and then next to be directed therin by the [Page] testimony of a Christian conscience.

How firste, by driuing the price to an equalitie?

When that the Seller in pitching a price of his wares hath no lesse speciall care of the buyers commoditye then of his owne: [...]. To an equa­litie and how? that so betwéene the wares which are solde, and the price re­paied for the same, there maye be a pro­portionable equalitie obserued in valure and goodnes. According also to which fi­delitie and faithfulnes in all buying and selling, the Lord gaue a lawe to the peo­ple of Israell saying: Leuir. 25. 14. 15. 16. 17. When thou sel­lest any thing vnto thy neighbour, or buyest at thy neighbours handes, you shall not deceiue one another: but according to the number of the yeeres after the Iubilie, thou shalt buye of thy neighbour, also, according to the number of the yeeres of the reuennues he shall sell vnto thee. According to the multitude of yeeres thou shalt encreace the price therof, and accor­ding to the fewnes of yeeres thou shalte abate the price therof: for the number of fruits doth he sell vnto thee. Oppresse not you therefore a­ny man his Brother, but thou shalt feare thy God, for I am the Lood thy God.

What mean you (sir) in alead­ging [Page] this Lawe vnto vs, which (béeing giuen to the people of the Iewes) is now abrogate by the comming of Christe?

Although the Ceremonye (I graunt be ceassed in Christe) yet not­withstanding the equitie thereof remai­neth for euer: beeing the equitie of that righteous God, who can at no timeMal. 3. 6. Iam. 1. 17. be contrary to him selfe.

And what are we taught frō the equitie of this Lawe?

A very profitable Doctrine: Namelye, that the seller (in selling out his wares) must haue a speciall re­garde of that commoditie which the buyer is likelye to enioye by the same. Wherof also it behoues him to make a simple coniecture, according to the vsuall and ordinary rate of those wares as they goe at that time when he selles the same: and therupon, must either encreace or a­bate the price of his said wares, whatso­euer accordingly.

And why so I pray you?

Because they are commaū ­ded to buy and sell according as the yere of Iubilie shalbe either sooner or later: en­creasing the price therof if it be longer to [Page] that yéere, séeing the buyers commoditye should be the more, and abating the price therof if the saide time be shorter, for that the buyers commoditie must be so much the lesse.

What vse of this Lawe with vs that be Christians?

A most notable and necessa­rye vse. For, from the equity therof may be drawne the two former moste perfect rules, wherby we are taught both to dis­cerne aright of true buying and selling: and which waies also we may buy & sell in the feare of God, with the warrant of vpright conscience.

What rules (I praye you) are those?

Firste, that our couetous affections set not the price of our wares: for heere (you sée) we should haue a speci­all eye vnto that time wherin the others commoditie must cease. Secondlye, that (in all our buying & selling) we doo driue the comoditie giuen & receiued, as neare to equalitie as we possible mayeLeuit. 25. 16. For (saith the Lord) the number of fruites thou sellest vnto him, and the number of fruites he can now no longer enioy. As if he should say, [Page] sith the nearenes of time will not suffer him to make any more cōmoditie of that which he bought at thy handes: therfore, the price therof must be abated accordingly, that so there may be a mutuall bene­fit, and that neither parte be founde op­pressing another.Exod. 20. 17. (b) For no man is licensed (by the Lord) to take so much from his Chri­stian brother as one peney, for nothing.

Then belike (sir) you would not haue men to sell foorth their wares any dearer at all then they boughte the same?

Although, for some considerations (as was tolde you before, I meane nothing lesse: yet if héer you would haue me simplye to answere the matter, set­ting other causes and consideratons a­part) I might boldely affirme that they may not.

And why so I beseech you?

BecauseMath. 7. 12. the Lawe of the Lord requireth euermore an equalitie of Iustice to be proportionably obserued of all men in their buying and selling. Now for thatEzech. 18. 4. 10 Rom. 6. 23. the Iustice of God dispenceth with no sinne be it neuer so little, and see­ing the manner also and forme of those [Page] his iudgements against sinne are euerye way made appliable to that equitie & vp­right deling which we our selues do seem to obserue w^t others: who séeeth not how that we (in kéeping this equalitie of Iu­stice) must euer doo vnto others, as we woulde be doone vnto our selues. But no man him selfe would willingly be op­pressed with the ouerprizing of wares: And therefore, it behoueth him also to measure the price vnto others, in a fel­lowe like feeling of bothe their estates. Thus then (you sée) that if we be rightly carefull (in déed) to shun the saide Iudge­ments of God we maye in no wise, take twelue pence for sixe pence. For why should not the others twelue pence in monye be fully as good as thy twelue peny­woorthe of wares? Iustice therefore re­quireth, that if (in the exchange of these temporall commodities) the one party be founde to haue more then the other: he which hath the more should willingly re­turne (for a recompence) as muche of his owne to the other, and so there shalbe an equalitie obserued according to Arith­maticall proportion.

What proportion (I [Page] praye you) is that?

Euen the same which hath euermore an especiall regard vnto the ex­cesse. As for example, Fiue is the meane (you knowe) between fower and six: the which euen by adding vnto it but one) both excéedeth, and is also excéeded it self. If therfore (either of the parties hauing only fiue at the first,) the one of thē doth take but euen one frō y^e other: this man that so taketh, should haue sixe to himself and leaue the other but foure which were a meruelous excesse. The Iustice therfore of God (according to Arithmaticall pro­portion) requireth for the better redresse héerof) that either of thē both he brought againe to the meane, which is fiue. And this may easily be doone, by taking one from him that hath six, to giue it the other who hath but foure, and so either of them both shal haue fiue you sée, which is the meane betwéene foure and sixe, as was tolde you before.

And what if this equity were obserued in buying and selling?

Then vndoubtedlye would cease all those vile and vnsauerie speeches which men spewe abroade to their owne [Page] reproche. Namely, I must néeds sell thus deare because of my losses: or I will sell for so muche, to prouide me a pennye a­gainst the raine.

And why should not wée bothe say it and doo it?

As though you had commis­sion from the Lorde, to encroche vpon o­ther mens coine for the supplye of your Shipwracke? or as though it were law­full to recompence your losse with other mens Labours? or, as though you had a speciall priuiledge, very vniustly to laye those strokes vpon the shoulders of such as deale with your wares, which your selues by your former losses: had iustlye receiued before from the Lord? or as though you might boldely prouide you a shilter for showres it skilleth not how.

Tushe, this is a greate deale more nycenesse then néeds: for poore chap­men you know must liue.

As I dare not deny but that they must liue▪ so dare I also affirm that they must séeke to liue none otherwaies at all, then they may with the warrante and alowance of the Lord. For, if this were enough for men to saye (we must [Page] liue) why? then by the selfesame warrant euery felon also might say, I must main­taine my charge with other mens costes.

Nay, that were too absurd. But doo you think it then to be méerelye vnlawfull for a man to take more for his wares then he paied for the same?

I say not so. For as I affir­med before, a man in some considera­tions, maye lawfullye take a reasonable gaine in the sale of his wares.

What considerations are those?

Verilye, euen such as part­ly concerne the seller himselfe, and partly also the wares which are solde. For first, concerning the seller him selfe, a reasona­ble gaine is alowed vnto him: when first his trauel in buying and selling dooth truly tend to a publike commoditie, and not to a priuate aduauntage. Secondly, whē as by his owne endeuour, those wares which he bought before are any thinge bettered, either by adding vnto thē that thing which they wanted: or otherwaies by a chargeable preseruing of them in their proper goodnes. And thirdly, when as he hath béene at charges by transpor­ting [Page] his saide wares from place to place. Now next, concerning the wares which are to be solde. Séeing one certaine, one iust and vnchangeable price thereof hath not hitherto béene determined, neither possible can be: because those wares must sometimes be esteemed in their naturall propertie, and so Muske (for that it quickneth the sprites and maketh them liuely is more pretious then Golde. Somtimes also they are to be valewed according to their rarity and scarsenesse: and so golde surmounteth in valure any graine what­soeuer. And sometime againe according to those seasons wherein they are solde: being otherwhiles cheaper: otherwhiles dearer. Now, because in euerye of these and such other accidēts the very interest it selfe doothe stande vpon hazarde: who would not allow those Merchants some reasonable gaine in y^e sale of their wares, especiallye, when they stick not to aduē ­ture their priuate commodities for the publike profite of all men. Moreouer, for that (if after the firste buying of wares, their prices abate, the Merchant which so buyes them is sure him selfe to abide by the losse: me thinnk (on the other side) [Page] its very reasonable, that if after the buy­ing of them their prices encrease, he also him selfe should likewise receiue the be­nefite. And therfore I conclude, that for these and such other like necessarye con­sideracions, euery chapman in the sale of his wares, may lawfully take a reasona­ble gaine. For as1. Cor. 9. 7. no man goeth euer a warfare at his proper charges: so sure­ly Math. 10. 10. 1. Tim. 5. 18. the woorkman is alwaies woorthy of his reward whatsoeuer.

And who (I praye you) must be the iudge to determine this their reasonable allowance? For, seeing neither their expences nor yet the price of their wares, can (as you say) be possibly known to any saue only themselues, and a fewe besides of their trade: me thinke it were hard for any to seeke a certaintye thereof at themselues alone, as also to enquire out the same at the hands of those other, that were but to aske my fellow if I be a théefe.

True it is. And therefore may selfe loue, at no hande determine the matter: but men must be directed therin by the testimonye of a Christian consci­ence as I tolde you before.

And how (I pray you) by the testimonye of conscience?

When conscience (hauing first driuen the commodities giuen and receiued as néere to equalitie as possible may be) dooth then set downe such an in­differente price thereof as the seller him selfe, [...]. To the di­rection of conscience and how? coulde (in the like consideration) be contented to giue to another: and this is the onlye and the best direction I knowe. For séeing both their trauels and expen­ses be vnknowne (as you saye) and the iust prices also of their wares are not cer­tainely set downe, but must from time to time be determined according to the esti­mation of good men: I see not how an e­quality can possiblie be kept in such intri­cate cases, where a good conscience before dooth not strike the stroke. As for exam­ple, Let thrée seuerall men of y^e selfesame trade (taking all a like viewe of one and the selfesame peece of cloth) be appointed to set downe their seuerall determinati­ons concerning the certaine price therof: and you shall sée how much they will dif­fer therin, which argueth how difficult a thing it is for any to deale in a doubtfull discharge of these matters, according to [Page] equitie: without the direction of a Chri­stian conscience.

Very true. And therfore God graunt vs all to be more carefull heerin. But sir? Hauing hetherto handled the price it selfe: I praye you likewise pro­céede to the Handmaides attednding v­pon it.

With all my hart.From y^e hand maides atten­ding vpon it▪ and this, either by a partiall prizing of wares: or by racking the same for some respit giuen in the paiment. Wherin you haue also to make that there may be a further abuse in the pitching the price, when as Chapmen are vnconscionablye caried from the aforenamed equalitye and direction of conscience vnto the con­trary vices And this, either by a parti­all prizing of wares: or otherwaies, by an vnreasonable racking therof, for some respet giuen in the paiment.

How firste, by a partiall pri­zing of wares?1. By a partialler prizing of wares and how?

When as chapmen (setting a charitable conscience apart) doo prize their wares with respecte of persons I meane, when they sell the same déerer to strangers then they doo vnto Citizens, or to any other besides, of the selfesame trade.

Why should they not so doo?

Both, because they are com­maunded Exod. 23. 9. to be louing to strangers as those that know well inough the hart of a stranger, beeing sometimes strāgers themselues: and also for that this so vn­charitable oppressing of them aboue o­thers: would but driueIsa. 52. 5. Rom. 2. 24. them to dis­like that Religion of God, wheruntoExod. 20. 9. 10. Iudg. 19. 18. Neh. 13. 20 21. Rom. 1. 14. 15. they should labour by all lawfull means to allure them.

This reason (how pregnant so euer it appeares in your eyes) maye soone be refelled with that infallible law of the Lord, which permittethDeut. 12. 20. his owne people to take Vsurye of strangers. For if strangers may (by the permission of God) be oppressed with Vsury, a thing otherwaies of it selfe very vnlawfull in any: it followeth necessarilye, that they maye muche more be pinched in buying and selling, the same it self béeing a faculty fauoured of God.

You greatlye mistake the minde of the Lord in this matter. For that Lawe was onlye alotted for those people and times, and that in a double respect. Firste, in respecte of the Iewes, to whome the Lord (for their hardnesse of [Page] hart) permitted that Vsury a time, least they otherwaies should in lending becōe cruell to their owne Nation and People. And secondly also, in regardeDeut. 23. 20. of those strangers themselues, who being y^e rem­nant of those cursed Canani [...]s, whō y^e Lord had alredy determinedDeut 7. 22. by little & little to roote out from the Iewishe Nation: therefore he priuiledged his owne people byDeut. 28. 12. this and other meanes to oppresse them, to the end that this their oppressiō might from time to time be accompted (as it were) the fore-runner of their fu­ture and finall destruction.

And was it not likewise law­full for the Iewes to oppresse those other strangers also which dwelt among them as Proselytes, and were vnited to them in the selfe same Religion?

No, in no wise: asDeut 10. 18. Deut. 19. 19. by another place more plainelye appeareth, where the Lord sheweth him selfe so carefull for such kinde of strangers, that (in a further testimony of his vnspeak­able loue) he permitteth to them the par­ticipation of Tythes. And therfore, now the oppressing of Strangers by such a partiall prizing of waresExod. 23. 19. Leuit. 19. 33. Deut. 10. 19. Heb. 13. 2. not onlye o­uerturneth [Page] the ordinarye good lawes of the Lord and this land: but also directly contraryDeut. 10. 18. Gen. 18. 1. &c. Iudg. 19. 17. 2. Tim. 5. 10. to the example of God him selfe, and of all good men besides.

And how also I praye you by an vnreasonable rackinge of wares for some respite giuen in the paiment?

Verilie,2. By racking the wares for some respite in paiment and how? when as the seller (in a consideratiō only of giuing some res­pite or time for the paiment) dooth strike vp his wares at an excessiue reckoninge, without any regarde either of duetye to God,Wherin a consideration must be had of the seller and buyer. or of loue to his neighbour.

Why sir? is it vnlawfull for a man to take so much the more for those wares which he selles, when he giueth a longer time for the paiment therof?

For answere héereto,1. Considerations for the seller in giuing a respite some considerations must necessarilye be had as well of the seller, as of the buyer.

What considerations are first to be had of the seller?

For the seller,1. That he is to make present sale of his wares. it behooueth him especially to remember, that as he is presentlye to sell foorth his wares: so he may not at any hand make a sale of time which is not his but the Lords. Consider (I beséeche you) that time is no saleable [Page] Marchandise. For who dare be so bolde, as to saye he hath brought time into the Market to be solde? or where is he that euer obtained leaue of the Lord, to make any sale of monthes or dayes?

Oh yes sir,Ephe. 5. 16. the Apostle in one place as I remember, dooth will vs to re­déeme the time, which he woulde neuer haue doon vnlesse y^e same might be bought and solde.

Sée how greatlye you erre, notMath. 22. 29. knowing the scriptures, neither the Apostles purpose in that place. Who pursuing still this generall proposition, (vidꝪ)videlicet. that the electe in Christe, must not only séeke to garnish their Christian pro­fession with euerye kinde of vertue: but also abstaining from all enormities what soeuer disgracing the same, he sheweth nexte, what those vertues areEphe. 4. 32. (vidꝪ)videlicet. first the forgiuenesse one of an other, after the example of Christe. SecondlyeEphe. 5. 12. a mutuall loue not only in woord, but also in déed: which is the fufilling of the law. This béeing doone, he then contriueth a catologue of all such enormities as they are especiallye to eschewe, namelye:Ephe. 5. 3. Fornication, vncleannes, couetousnes, [Page] filthines, foolish talking, and vaine iesting which are vnséemely for their profession. After all this, to the ende they should not be suddenly allured vnto the participati­on of anye the aforesaide enormities by the wicked example of suche as licenti­ouslye practise the same: he foretefieth thē a freshe with sundry other inuincible ar­guments. As first,Ephe. 5. 8. from their former condition saying: before your commission to the faith of Christe, you liued in those enormities, and therfore, hauing now ta­ken vpon you another profession, another practise of life is also required. Secondly, fromEphe. 5. 9. the sundrye effectes of the holy ghoast which must of necessitie appéere in the regenerate as his proper and peculiar vertues. Thirdlye, fromEphe. 5. 10. the diligent endeuour of all the Children of God, who séeke by all possible meanes, to approue themselues to their heauenlye Father. Fourthly from the nature of sinne, which isEphe. 5. 11. to make vnfruitfull whomesoeuer it possesseth. Fiftly from the filthyEphe. 5. 12. con­uersation of the wicked, who procure to themselues a shame, yea euen of their se­cret sinnes. Sixtlye from theEphe. 5. 13. euente therof, which is to be discouered at length [Page] And lastly, fromEphe. 5. 14. the continuall crye of God, who calleth vs euerye where to amendment of life. Now, from all the a­foresaide reasonsEphe. 5. 15. he driueth an exhor­tation to the studie of Godlines and con­firmeth the same with an argument ga­thered Ephe. 5. 16. from a consideratiō of the time. Which time also and euery occasion therof, he willeth them to redeeme with newnesse of life: least by their carelesse ouer­slipping therof) they be like to those neg­ligent husbandmen, who omitting the oc­casion of seed time, when others doo reap, are themselues moste iustlye depriued of fruit. Loe, this is the verye purpose of Paule in that place. And this also is that buying and selling of time wherof he en­treateth: being so farre from warranting the vnreasonable oppressiō of those which sel forth their wares the déerer for daies, that rather it serueth euery way to ouer­throw the same, as one of the most prin­cipall means to maintaine that their vn­satiable couetousnes which he before had so flatly forbidden.

I perceiue (Goodman Pedler) you triumphed a little before the conquest: and that (in alledging this scrip­ture) [Page] you are not vnlike to those foo­lishe Fencers, who ofte times in a lustye ioylitie, doo prepare Cudgelles for their owne shoulders. But what other consi­derations (I praye you) are to be had in the seller?

For the seller also,2. That there be an equality of gaine between him self and the other. he must further consider, whether there be an e­qualitie of commodities betweene him­selfe and the other, or no. Because in e­uerye such buying and selling, men are commaunded as it was tolde you before: to driue the commoditie giuen and recei­ued, so neere to equalitie as possible they may: which can in no wise be looked for in that excessiue racking of wares, solde ouer for time. True it is, if a Coat cloth solde forth for dayes, would be so muche the longer in wearing, then that which is giuen for present monye, or if a quarter of Corne, deliuered out for daies, would longer reléeue the poore man and his fa­milie, then that which he prouideth for present paimente: then, there were good reason the seller should more encreace the price of the one then of the other, because buyers commoditie were liker to be greater by the one then the other. But seeiug [Page] the one is no lesse subiect to wearing and wasting then is the other: how should it otherwaies be, but that this vnreasona­ble enhaunsing of the one in respect of the other, must néedes carry in it, a smacke of most blooddy and cruell oppression.

Tushe a strawe, this is no rea­son at all: séeing not onlye the seller, but also the buyer him selfe dooth likewise make a commoditie of such sale of wares for dayes. Séeing that he hauing still his stock wholie in his handes, may imploye the same to his best aduauntage by the often returne thereof, yea euen vnto the very time it self wherin he is to discharge the debt: and an often returne, we com­monly say, returneth some profit.

Though this your replye were graunted you euery whit, yet doth it answere the matter nothing at all, vn­lesse it be first prooued that you may law­fullye take money for that thing, which (although peraduenture some one doo not loose therby through his as vniust dealing as your owne) yet you are sure another cannot but smart for the same: because it commeth so muche the more dearer vnto the hands of him that must vse it. Who [Page] reapeth no commoditie by any suche sale of time, but rather a losse and hinderāce, notwithstanding it hath so highlye enri­ched your selfe and your debter that bought it for dayes,

Very true as you say: for surelye my selfe haue felte too muche the smart of this matter. And this also (I suppose) is not the leaste occasion of so pin­ching a dearth, in suche a kingdome of plenty and peace: but procéed w^t the rest.

Lastly,3. That an ex­cessiue selling for time, is hurtfull to o­ther poore oc­cupiers beeing either to sell: or to buye. such an excessiue sel­ling out of wares for dayes, cānot be but preiudiciall to other poore occupiers of the selfesame trade, whether they be to buye or to sell.

How is it firste hurtfull to them being to buye?

Surely many waies. For if he be to buye his said wares for daies,1. Hurfull to others beeing to buy: & how; he cannot haue them (you sée) without an excessiue reckoning, wherby he is driuen, either to giue ouer his said trade, partly through this so vnconscionable dealing of others, and partly for want of better abi­litie: or otherwaies continuing his saide trade, he is constrained to aduenture ve­ry hardlye vpon those their wares for [Page] dayes. Which if after their buying they abate in price, are rather become ginnes to fetter him faster in the Gaile of mise­rye: then kayes, to vnbolte those barres of bondage, wherunto he is brought by the cruelty of other.

And how also is it hurtfull to them, being to sell foorth their wares?

Vndoubtedly,2. Hurtfull to others beeing to sell: & how? such excessiue enhaunsing of thinges for dayes, is this waies hurtfull also to other poore occupi­ers. For if he be to sell foorth his wares, and that his present néed dooth driue him to craue present paimente: then (on this side we sée againe, his sale is so hindred by meanes of those cormorants, who let out the like wares vnto other for dayes: that, either he shall haue no one Chap­man at all to buye his saide wares, or o­therwaies be forced by reason of his néed to sell them out at a farre lower recko­ning then he first bought them himselfe. This thing therfore being both waies so hurtfull as you haue heard: with what good conscience can any Christian practise the same. And thus muche firste, for the considerations to be had in the seller.

Verily, these considerations [Page] are such as (beeing rightlye considered) wil make a Christian conscience consider twice, or euer he sell out his wares any déerer for dayes. But what considerati­ons also (I praye you are to be had of the buyer?

For y^e buyer likewise it must be duelye considered whether when he commeth to buy his wares,2. Considerations to be had of the buyer in taking a respite for paiment. he be well a­ble or not, to make present paimente for them without any hinderance at all: for therin consisteth the matter which mar­reth or maketh the match.

What if the buyer be able to pitch and paye?

If he be able to make a pre­sent dispatch,1. Whether he be well able to make present paiment. and yet would be dodging for dayes, then, the enhaunsing of wares to suche a one is muche more tollerable. Because it is to be entended, that as he hath no néed at all of any suche delaye in the paiment: so surely, that none other thing els doth driue him vnto it, but a co­uetous affection which can in no wise be qualified w^t a moderate welth. And ther­fore séeketh (he cares not how) to gather vp much in his handes, to the end he alōe maye be a Chapman on earth, either to [Page] sell out his wares as he list him selfe: or otherwaies by hoording the same: to pro­cure a dearth throughout the land.

You neuer spake more truely in all your life. There are too too many of this mischéeuous minde, the Lord God a­mend thē. But what if the buyer be not able to pay presently for those his wares?

If the buyer be not able to make present paiment,2. That he is not able to make present paiment. and yet notwith­stāding at very great néed (for that must be also considered) dooth driue him to buy the saide wares: the seller then (remem­bring euermore that we are born one for another) must not now lye in waighte to make a praye of anothers necessitie. For this were not onlye simple thefte, but carieth in it also some smacke of crueltye and murder: because it is most common­ly offred to them, whose necessite (if we had in vs any bowells of pitie and com­passion) were rather of all men to be forthwith reléeued then thus vnnatural­lye of any to be encreasedLeuit. 25. 17. 35 Am. 1. 9. 1 [...] by adding affliction vnto their affliction. As if their affliction were not cruell enoughe to be cast groueling vnder our feete vnles wee also trampled vpon them, and did our en-deuour, [Page] that they might neuer be able to arise any more.

Such cutthroates (no doubt) doo swarme in euerye coste: who waight for nothing so much as for the spoyle of their brethren being driuen to distresse.

The more to be lamented. Howbeit, this would they not doo if they had the grace to remember that, as the Lord forbids them to shewe any lacke of loue towards their brethren: so (for a fur­ther triall of their obediēce heerin) that he followeth their footings to y^e gate of their neighbours goods, as well as to the doore of his person: to espie whether they will returne from thence, either mercifull and helpefull, or cruell and hurtfull. And thus he traceth thē out and trieth their harts towards their brethren: letting them see the very secrets therof, by the out-goings it hath to those temporall thinges which are especiallye commodious and necessa­ry for them. And thus muche bréeflye for the abuses incidēt to buying and selling, whereby also the vnlawfulnesse thereof more plainly appeareth.

Surely, these abuses they are so many, and the occasions therunto like­wise [Page] so great: that I sée not how any man maye safelye deale in buying and selling withont the direction of a Christian con­science gouerned by the inward grace of God. But (sir) hauing hetherto hauled the vnlawfulnesse of Marchandrie in re­spect of the manifolde abuses incident ei­ther vnto the matter it selfe which is to be solde, or vnto the māner of selling the same. You are now by promise to proue a further vnlawfulnesse also therof, from those sundrye effectes which followe the aforesaide abuses.

Verye true.2. A further vnlawfulnesse of Merchan­drie from the effectes which folowe the former abuses. For, albeit the vnlawfulnesse of buying and selling, hath béene sufficiētly shewed by the former a­buses: yet notwithstanding those feare­full effectes which doo ordinarily followe in the neeke of the same,Wherin firste of the effectes themselues: and then next, the sundry arguments a­gainste the same. will not onlye proue the practise therof to be much more vnlawfull, but be some further checke to bridle the outragious affections of men, in pursuing such a practise. Wherein also you haue firste to cōsider the effects them selues: and then consequentlye, the sun­dry arguments against the same.

Very well. And what I pray you are the effectes them selues?

They are those monstrous,The effectes [...]hemselues being partly generall and partly particuler. those strange and vnnaturall issues or fruites which doo ordinarily ensue, either vpon all or anye the former disordered a­buses to the greate gréefe and offence of the godly and to the dayly dishonour of God. All which most fearefull effects (be­ing both manie and intricate) do craue a two-fold consideration: namely, béeing either generall or perticuler.

What (I pray you first) are the generall effects?

They are those vglie euents which (flowing from the filthie puddle of the foresaid abuses,1. The generall effectes are those which haue a relation either to all other occupiers else: or to the whole common wealth. and hauing a gene­rall relation to many or all) do make the verie trade of Merchaundrie to séeme much more filthie and odious then it is of it selfe. And this also more plainely appeareth, whether the same be seuerally considered in all other occupiers else whatsoeuer: or whether it be generally wayed in the whole common wealth.

How first, being considered in all other occupiers else?

Verely,1. To all other occupiers, either by allu­ring minds to the like: or by bringing some infamie vpon them. when as those the former abuses (howsoeuer practised of a­nie) doo generally tend to the hurt, the [Page] discredit and losse of all other Chapmen besides, whether abroade or at home. And this also, either by alluring their minds to practize the like: or otherwise, by bringing some generall infamie vpon themselues, and their seuerall callings.

How first, by alluring theyr minds to practize the like?

When as (by beholding the rare and wonderfull encrease of that o­ther mans wealth which so deceitfully dealeth in buying and selling,1. By aluring their mindes to the like, and how? and forget­ting withall the common condicion of their corrupted nature, being of it selfe verie prone to prosecute that which is naught) they are shrewdly allured, and euen egged an end (as it were) to treade in their trace, and to put the like lewde­nes in practize, to the hazard of them­selues and of theirs. For, may you not perceiue by common experience, how ea­sily the world is haled an end by exam­ples? how roundly it foloweth the trundle of those their teachers before them? yea, & how mightely Satan preuaileth with flesh and bloud, by tickling her oft in the eare, and by saying slilie vnto her, that seeing such and such sales-men continue [Page] this course in buying and selling, and ve­rie richly doo prosper therein, why may not you your selfe put in practise the like?

I knowe this to be cer­tenlie so by experience. For I must néeds confesse, that my Landlords example hath hetherto more mightely preuailed with me in euery matter, then the Prea­chers perswasions whatsoeuer. But how (I pray you) doth such fraudulent dea­ling of some, bring also a generall infa­mie vpon all other sellers besides, and their seuerall callings?

Verely,2. By bringing some infamie upon them: and how? when as the sini­ster dealings of those cutthrote chapmen, which onely delight in deceaueable deui­ses, do make the simpler sort of people (beeing before verie cruelly cousined of some) to begin foorthwith to growe in some gréeuous suspition against them all, and to measure the rest of that com­panie by the false footings of those whom before they found in a trip. Whereupon also they commonly crie out and say, nay trust them who will, for there is nought in the very best of them all but cogging, but craft and deceite: there is not one of a thousand to trust. No, the more men [Page] be customed with them, the more they will consume them. Yea, and when they pretend the frendliest of all in shew, then are they the farthest of all from meaning true frendship in déede, with ten hundred such clamorous cries and gréeuous com­plaints. By which meanes, not onely the honest and well meaning Merchaunts are vndeseruedly drawne in discredit: but the verie facultie also it selfe (being as you heard at the first, so necessarie for preseruation of life, and continuance of concord betwene countrey and countrey) is growne in disgrace amongst manie, to the excéeding great gréefe of the Godly, who tremble to sée it vniustly subiect to so many most strange and prosperous effectes.

They are verie preposte­rous in déed. For who (hauing due care of his credit or calling) would by anie their sinister dealings procure such vnna­turall staines, either to themselues, or the rest of their trade?

Verely, none but such as (hauing already made Shipwracke of shame) do giue their further endeuour to Ship true honestie also ouer the Seas.

Well Sir, hauing hetherto handled onely those fearefull euents, which (folowing the former abuses) doo ordinarily fall vpon all other Chapmen else whatsoeuer: you are now next, to discouer those other effects which more generally attend vpon the whole com­mon wealth.

With all my hart. Where­in also you may easily obserue some fur­ther blemish in buying and selling: name­ly, for that the same (being now become verie monstrous by reason of the mani­fold abuses incident vnto it) not onely is hurtfull to all other occupiers beside (as was shewed you before) but also because it procureth many most strange & feare­full effectes to take hold of that common wealth or countrey,2, To the whole cōmon wealth, either by hurting the same in it self: or by procuring the Lord for to plague vs. wherin they vsually make their abode. And this also, either by hurting the same in it selfe, or other­waies by procuring the Lorde for to plague it.

How first, by hurting the same in it selfe?

When as the buyers and sellers (by abusing their trades as be­fore) do not onely endanger their whole1. By hurting the same in it self, and how? [Page] companie (as you haue heard) but do very couertly also procure a more generall hurt to that common wealth whereof they are members, and this also by di­uers and sundrie meanes. As first, by im­pouerishing the greater parte thereof, through some péeuishe purpose to en­rich themselues and their offspring. Se­condly, in procuring a dearth by little and little to steale on the land, through that their excessiue hoording vp and hi­ding of the good blessings therein. Third­ly, by the vtter vndooing of many poore men, through their false and fraudulent dealings. Fourthly, by compelling great numbers of people to begge or to steale, and so consequently, either to starue in the streetes, or otherwaies, to be cut off by vntimely deathes. All which (with sundry other most fearefull effectes) can not choose but kindle some further mis­chiefes, and that also to some further ge­nerall confusion, except the same be more spéedely preuented. For, first it can not but foster a secret grudge in the minds of the rich men one with another: which is (in very deede) the mother of all muti­nies, and ciuill dissentions. Secondly, it [Page] hardneth the harts of the poore against the wealthie, and makes them (in a ma­ner) so desperate, they care not a dodkin which ende goeth forward. Thirdly, it weakeneth verie shrewdly the whole land it selfe by little and little: and so consequently encourageth some one for­raine enimie or other to giue the onset vpon it.

And how also by procuring the Lord for to plague it?

Verely, when as these their outragious dealings (together with the continuall cries of the poore whome they dayly oppresse) shall awaken the Lorde out of sleepe,2. By procu­ring the Lord for to plague it; and how? Psal. 78. 65. 66. like a Gyant refreshed with wine, to strike his enemies in the hinder partes, and to put them withall to a per­petual shame, shall kindle his wrath, and prouoke him to plague the whole land with sundrie sicknesses and diuers disea­ses: namely, with Famine, with Pesti­lence, with Sword, and with Fire: yea, and shall further enforce him to whistle for the flies of Spayne (or some other else­where, hauing more deadly stings in their tayles) to subdue and destroy, to deuoure andIsa. 33. 1. to spoyle vp, euen all [Page] those gréedie spoilers themselues, which so gréedely had spoyled many thousands before. And for further proof of this point, I will at this present content my selfe with one Prophesie of Amos against the rich Cormorants and Cutthroates of that his age: who forbore neither time nor place, but (with false measures and waights) bought & sold the poore people for shoes, saying:Amos. 8. 5. &c. When will the new moneth be gone, that we may sell corne? and the Sabboth, that we may set foorth wheate, and make the Ephah small and the Shekell great, and falsifie the waights by deceite? that we may buye the poore for siluer, and the nee­die for shoes: yea, and sell the refuse of wheat? The Lord hath sworne by the excellencie of Iaacob, surely, I will neuer forget any of their works. Shall not the Land tremble for this, and euery one mourne that dwelleth therein? And it shall rise vp wholly as a floud, and it shall be cast out and drowned, as by the floud of Egipt. And in that day (sayth the Lord) I will euen cause the Sunne to goe downe at noone: and I will darken the earth in the cleere day. And I will turne your feastes into mourning, and all your songs into lamentation: and I wil [Page] bring sackcloth vpon all loynes, and baldnesse vpon euery head: and I will make it as the mourning of an onely sonne, and the end ther­of as a bitter day. Behold, the day is come (sayth the Lord) that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: and they shall wander from Sea to Sea, and from the North euen vnto the East shall they runne too and fro, to seeke the Word of the Lord, and shall not finde it. And in that day, shall the faire virgins and yong men perish for thirst. Loe, héere you may see their sinne of crueltie, and fraudulent dealing decyphered fully, together with the fearefull effects which folow the same, namely, a common calamitie of the whole countrey or land concerning both bodée and soule. And thus much briefelie for those generall effectes which either concerne all other occupiers besides, or the whole Common wealth.

Oh fearefull effects? and oh vnnatuall wretches, whome the very hearing thereof doth not greatly amaze?

It is surely so. The Lorde make them héereafter more mindfull thereof.

Well Sir, hauing hitherto handled the general euents whatsoeuer, you are now to declare in like sort those other perticuler effects which doo ordina­rily folow the former abuses.

With all my hart.1. The particu­ler effectes are those, which either pertai [...] to the party him selfe, or t [...] his posteritie. Where­in you haue further to marke, that (be­sides those former most fearefull issues concerning all other occupiers else, or the whole common wealth) there are sundry other more perticuler effects, which (ha­uing a speciall relacion to some one, or a fewe) doo make the verie trade of Mer­chandrie to séeme much more filthie and odious then it is of it selfe. And this also more plainely appeareth, whether the same be seuerally considered in the seller himselfe, or in that his posteritie and off­spring which he leaueth behinde him.

What are those effects (first) which haue speciall relation vnto the sel­ler himselfe?

They are those,1. The effecte pertaining to him selfe, are either such as concerne the body alone, o [...] both bodie and Soule. which more properly attend vpon the very person of him that maketh a practize of the afore­named facultie, without hauing further relation vnto any his posteritie or off­spring whatsoeuer. And these also are of [Page] two sorts, for either they are such as con­cerne the bodie alone, or such as concerne both bodie and soule.

What are the effectes concer­ning the bodie?

They are properly such as (hauing some participation with all the seuerall members and parts thereof) doo (by a continuall custome and practize of that which is euill) either most filthelie defile the bodie,The effectes concerning the body alōe, are either such as defile the same, or draw it in danger. or else, verie desperately drawe it in danger.

How doo they first defile the bodie?

When as the Chapmen (a­busing themselues in buying and selling) do giue ouer their bodies as weapons of vnrighteousnes to sinne:1. They defile the bodye, either by bringing a loath some bōdage vpon it, or by making it loathsome to others. whereby also, they, either doo bring a lothsome bondage vpon it, or otherwaies, make it verie lothsome to others.

How first, by bringing a loth­some bondage vpon it?

When the same is sla­uishly subiect vnto an inordinate desire of gaine,1. By bringing a lothsome bondage vpon it, and how? that it willingly suffreth it selfe and euery member thereof, to be most beastly abused in seruing the insatiable [Page] affections. As for example. When the head is abused by mischeuous and craftie deuises: the eyes, by inordinate and su­spitious watchings: the eares, by coue­tous and worldly enchauntments: the toong, by vntrustie and cosining treache­ries: the hands, by deceitfull and disor­dered dealings: the féete, by cruell and vnconscionable wandrings abroade: and all this, to enrich himselfe with other mens wealth.

And how also, by making it lothsome to others?2 By making it loathsome to others, and how?

Verely, when as (by an vn­godly continuance of those the former a­buses) the sellers disordered dealings are not onely discerned of all men, but, euen his whole bodie also it selfe, and euerie member thereof is very fitly derided, and most iustly detested as a most filthy and loathsome carryon. Namely, when his head is accompted with all men, the very Cage of deceites: when his eyes are no better estéemed, then the very Scout­watches of wickednes: when his eares are abhorred, as the Ewes-droppers of destruction: when his toong is no lesse distrusted then the poyson of Aspis: when [Page] his handes and euery finger thereof are hated like the limetwigs of a lurching Cormorant: when his féete are eschued as the craftie supporters of a pilfering Purloyner. Briefely, when him selfe (with the whole packe appertaining vn­to him) are euen pointed at (as they walke vp and downe in the stréetes) for those, who seeke to beguile and to de­ceiue no moe then haue any dealinges with them at all. And in this respect, those sellers them selues may fitly bée compared to a Snayle, which neuer kée­peth (in creeping about) any ordinarie course, but with windings and turnings conuayeth her selfe into her Cottage: so surely, such sellers as séeke onely for gaine, they care not at all for kéeping a christian course in those their common affaires, but séeke by windings and tur­nings to conuay themselues into the cre­dit of their dayly customers, not passing who lose, so themselues may be sure for to winne. No, they make not any recko­ning at all to derideIob. 12. 4. the simplicitie of the vpright and iust. Yea, they thinke that the wisedome of this worlde con­sisteth altogether in hiding their hart by [Page] subtill deuises, in concealing the mind by coosining spéeches, in making falsehoode séeme truth, and truth to séeme falsehood. And this wisdome also of theirs is found out of yong men by practize, and of chil­dren likewise by paying some price for the same. Loe, these are the effects (for the most part) which (folowing the for­mer abuses) doo both bring the whole bo­die in bondage, and make it also verie vglie and lothsome to others.

These (no doubt) are most horrible effects. But what (I pray you) are those other which drawe the bodie into danger?

Surely,2. They drawe the body in danger, either by their owne disordered dealings, or by some outrage of others. they are euen such as (ensuing a carelesse and preposterous practise either of all or of any the former abuses) do procure some present danger vnto the bodie it selfe. And this also, ey­ther by their owne disordered dealings, or else by some outrage of other.

How first, by their owne disor­dered dealings?

When as those our fanta­sticall and foolehardie Chapmen,1 By their own disordered dealinges, and how? floating amaine beyond the vttermoste boundes of India, and trudging about by Sea and [Page] by land, by fire and water, to foreshunne the prison of pouertie, haue neither care of their health, nor giue any regard at all to the abilitie and strength of their na­ture, whereby their owne bodies doo ei­ther become subiect to sundrie perilous diseases, or otherwaies are brought at vnwares to many strange and vntimely deathes.

And how also, by some out­rage of other?

Verely, when as the seller (by his vnconscionable hoording of coyne,2. By some outrage of others: and how? and his vncharitable withholding of help from the néedie) do earnestly prouoke the common Swash-blades & Make-shifts, either to driue them (for their purses) in­to a very extreame and deadly feare, or otherwise to bereaue them of breath and of goodes together. And in this respect, the sellers also themselues may (againe) be fitly compared vnto the creeping Snayle, which (being euermore drie on the out-side, but yet very fat, full of moi­sture, and all greasie within) is now and then compelled to plucke in her hornes, hath her house (by such as stand in néede of her grease) broken ouer her head, and [Page] her selfe (without pitie) depriued both of grease, and of life. So surely, those sales­men, who hoord to themselues without helping of others, who (when their com­passion is craued of any) are as drie on the outside as keckes (though verie grea­sie within, and fat for themselues and their owne)Iob. 20. 10. 11. they are often-times driuen in a deadly feare for their goodes, haue their houses broken ouer their heads, their coyne very cunningly con­uayed from their Chestes, and lastly, themselues deliuered to death. And thus much briefely for those perticuler effects, which either doo defile the body, or bring it in danger.

Vndoubtedly, most fear­full effects, and such as are able alone to make men amazed. But these (you say) concerne onely the body, what therefore are those other concerning the soule?

They are such and so feare­full, that I tremble to tell them: for as those former effects which concerne only the bodie, are of themselues euery way so vile and infectious, that the Chapmen whatsoeuer (hauing any participation therewith) cannot choose but beare about [Page] with them in euery place, the most vglie blots and staines of perpetuall reproche: so surely, those other concerning y^e soule, are very horrible to heare, too too mon­strous to behold, and most intollerable of all to endure, being such as tend either to the hurt of the soule it selfe, or else to the dishonour of God.

How first to the hurt of the soule it selfe?

When as the seller (by those sinister dealings) doth very carelesly suf­fer that liuely image of God in himselfe to be (in a manner) so fouly defaced,1. To the hurt of the soule it selfe, being either most filthely distained with sinne, or brought in to a carelesse condition. de­formed and obscured, as no apparant token thereof may appeare to the world, the same, being either most filthely dis­tained with sinne or otherwaies brought into a secure and carelesse condition.

How (first) most filthely dis­tained with sinne?

When as the soule her selfe (by meanes of those former abuses) is brought to the participation of all outra­gious enormities.1. Being filthely distained with sinne, and how? As first, to an vnconsci­onable desire of other mens goods. Se­condly, to most strange and wicked ima­ginations, which wayes that desire may [Page] be compassed. Thirdly, to most deuillish deuises, how and by what meanes those imaginations of theirs might be brought to some passe. And lastly, to most pesti­lent practises, for the spéedier accomplish­ment of those former most filthy deuises, namely, to cogging, to cosinage, to flatte­rie, to lying, to swearing and foreswea­ring it selfe, with foure hundred such o­ther vnspeakeable villanies.

And how also by bringing the same into a secure & careles condition?Being broght into a careles condicion, and how?

Verely, when as the soule (being euery wayes ouerburdened with those beastly abuses) is also verie dange­rously drawne into such a continuall cu­stome of sinning, as not onely it is vtter­ly vnmindfull of God and his word, but is further, so gréedie of pelfe, thatAmos. 8. 5. it had rather all the day long be harping after one halfepenny gaine, then to tarry one houre in hearing a Sermon: that it remembreth not howDeut. 25. 15. Pro. 11. 1. abhominable it is become before the Maiestie of God, that it forgettethIam. 4. 14. the vncertentie of this short and transitorie life: that it con­sidereth not, how iustly it deserueth to Ioh. 2. 15. be whipped out of the congregation [Page] and assemblie of Christians: and lastly, to bePsal. 15. 4. Apoc. 22. 15. barred for euer, from the glo­rious Tabernacle, and holy hill of the Lord.

Surely, how cunningly soeuer some other can cloake their dealings, I for mine owne part doo knowe by experi­ence, all this to be true. But Sir, these being onely noysome to the soule it selfe, what are those other I pray you, which tend withall to the dishonour of God?

They are vndoubtedly those which haue in themselues such a contagi­ous infection,2. To the dis­honor of God either by prophaning his name and religion: or by promoting the religion of antechriste. as not onely destroieth the verie soule it selfe, but by consequence also doth vtterly ouerturne, so much as lieth in them, the glorie of the eternall God. And this, either by procuring a dis­honour to his holy name and Religion, or otherwaies by promoting to their vt­termost power, the accursed religion and seruice of Antichrist.

How first, by dishonoring Gods holy name and Religion?

When as the seller,1. By propha­ning his name and religion, and how? who pro­fesseth Religion, himselfe being too appa­rantly infected with the contagion of those canckered enormities, not onely [Page] causeth therebyIsa. 52. 5. Rom. 2. 24. Ezech. 36. 10. the name of God to be euil spoken of among the vnbeleeuers, but his holy Religion also in a manner to be abhorred of all men, as a Religion which tendeth onely to carnall libertie, and all other licentious lewdnesse.

And how also, by promoting the Religion and seruice of Antichrist?

Verely,2. By promoting the religion of Antechrist, and how? when as the Chap­mens mindes are so beastly bewitched with the inordinate desire of worldly wealth, that, not onely they are not a­shamed at all euen in open Markets and Faires, to buy and to sell such Romishe Reliques, as helpe to vphold the king­dome of Antichrist in the harts of the ig­norant, namely, their Agnus Deies, their Bulles, their Beades, their Crucifixes, their Pardons, with other such paltrey popish trash: but also, most highly com­mend that former golden world, wherein so great gaines arose to themselues by the continual sale of Vestments, Copes, waxe Tapers, with tenne hundred suche trifling toyes. And lastly, doo in most shamelesse manner very bitterly bewaile the present ouerthrow and want of that Popish Religion, yea, euenGenes. 19. 27. Apoc. 18. 11. with a [Page] sorrowfull sighing, & shedding of teares.

Hauing hitherto handled those particular euents, which touch the partie himselfe that selleth, whether the same be considered in bodie alone, or in bodie and soule together: you are nowe next to discouer the other particuler is­sues also concerning his posteritie or off­spring.

Very true as you say.2. The effectes concerning the posteritie are lothsome vnto him ei­ther by making restitution of those wrong gotten goods, or by retaining thē in his proper possession. Wher­in you haue further to marke, that the effectes which this waies do vsually fol­low the former abuses, (being also by meanes of such wrong gotten goodes more strongly confirmed) are not onlye of them selues very dangerous, but also most lothsome in nature, whether the po­steritie or offspring (to whome they be giuen) shall be moued in conscience to make restitution thereof to the owners themselues: or otherwaies, very vncon­scionablie retaine them still in his proper possession.

How firste dangerous to the ofspring by making restitution therof to the owners them selues?

When as the posteritie or ofspring (whether by yeelding some re­compence, [Page] or otherwayes by restoring that home which his Father before him had wrongfully gotten)1 By making restitution of them and how? shall become the publike instrumentIob. 20. 10. 11. of his Fathers perpetuall reproch, in making his trea­cheries further knowne to the world, through that so conscionable restitution of his. The which (notwithstanding it be very miraculously wrought by the spirit of God) cannot be but greeuous to the ofspring himselfe. Because the pub­like shame which thereby redoundeth to the departed Father, is euerie wayes so lothesome in nature, as naturally, euery naturall child cannot choose but abhorre, both, in respect of that worldly reproche it selfe, and also, in regard of those ter­rible torments which his Father before him (by those his vile and vnrighteous dealings) did iustly deserue.

And how also, by retaining those goodes in his proper possession?

Verely,2 By retaining them [...] possess [...] and how [...] when as those same wrong gotten goodes shall be some spe­ciall meanes to allure the posteritie or ofspring himselfe to follow and practize his Fathers former procéedings, and so make them in the end the one as wicked [Page] as the other, to the perpetuall destructi­on of both: or when otherwaies, those goodes of theirs hauing someEzech. 18. 12. 13 Isa. 33. 1. secret cursse fastened vpon them, shall be an oc­casion to moue the righteous God to deale with them, for this their possession procured by bloud, as1. King. 21. 21 he dealt with Ahab and his for the like. I meane vt­terly to roote out the whole progenie of them and of theirs from the face of the earth: for the bloudthirstie and deceit­full men shall hardlyPsal. 55. 23. continue the one halfe of their daies. And therefore, those Fathers, which so hoord vp for their children and ofspring, do deale in this re­spect a thousand fold more cruelly with them, then doth the venemous Spider with her naturall broode: for she onely spinneth her Spiders nettes to entangle such Flies as fall in the same: but these vnnaturall Fathers, by their wrong gotten goodes, do weaue the webs of de­struction for themselues and their Chil­dren. And thus much briefely, for those effects whatsoeuer, which either gene­rally or perticulerly ensue the former a­buses of buying and selling, and where­by the verie trade of Merchaundrie be­commeth [Page] vnlawfull.

No doubt, verie strange and fearefull effects: yea, such as are able to shatter an hart of flint. And Sir, how­soeuer the wicked will skorne thereat, I assure you, my selfe begins now to haue such sight in the matter, as makes me both sorie and ashamed of many my for­mer dealings. And so I dare say for the rest.

Yea surely. For mine owne part I finde now the abuses of buying and selling so many, and the effectes which follow the same so fearefull with­all, that I wish a generall reformation thereof, though I neuer bought nor sold any more.

Séeing my trauels héerein haue taken so good an effect, the Lorde make me in some measure to be thanke­full to him for the same. And his holie name be blessed for euer, who hath 1. Cor. 3. 6. yéelded to this poore watering of mine, so plentifull encrease.

We desire the same with all our hearts. But Sir, hauing hetherto handled the vnlawfulnes of Merchaun­drie, as well from the abuses incident [Page] vnto it, as also from those sundrie ef­fectes which follow the former abuses. You are now lastly by promise to bring what arguments you are able against them both.

With all my heart.2. The sundrye arguments against those former abuses and fearefull effectes. And al­though many argumentes might bée brought for this matter, yet will I con­tent my selfe for this present, with those fewe which were handled to day in the Sermon, wherein, sundrie reasons were drawne from the wordes of the Apostle himselfe, and those also of such weightie importance, as none but theyIsa. 28. 15. that haue made a couenant with Hell, and are at a point with death himselfe, will despise the same.

I beséech you then, rehearse them in order.1. Arguments drawen from our Christian profession.

Content. First therefore, the Apostle purposing to disswade men from all fraudulent deuises in buying and selling, doth drawe one argument from our christian profession, saying, Let no man oppresse 1. Thes. 4. 6. his brother, &c. As if he should say, you are you knowe all Brethren in Christ, such as professe Mal. 2. 10. Ephes. 4. 5. 6. one God, one Religion, one Faith, [Page] one Baptisme, one Sauiour: and there­fore, you should be linked so sure in a christian league, as no desire of fraudu­lent dealings should euer be able to dis­solue the indissoluble bond thereof. For if such guilefull oppression be horrible a­mong the verie Heathen, it can not be but damnable in the consciences of chri­stians. Who beingRom. 8. 21. redéemed from the corruptions of this corruptible life, and called into the glorious libertie of the Sonnes of God, should shew foorth their faith, both by their obedience to God, and loue to their Brethren. Other­waies, they are (in truth) no better then dissembling Hypocrites, hauing Gen. 27. 22. Iaacobs voyce, but Esaus hands: prof­fering withMath. 26. 49. and Apostles face, but a Iudas kisse: and confessingTit. 1. 16. that they knowe God in wordes, but deme him with their workes: being abhominable and disobedient, and reprobate to euerie good worke.

A verie mightie and most for­cible argument. Who would not be euen rauished therewith? surely, none but such as hauing alreadie made Ship­wracke of conscience, doo denie the bro­therhood, [Page] and calling in Christ. But pro­ceede in the rest.

Another argument to dis­swade men from all fraudulent dealings in buying and selling, [...]. Arguments drawne from our dutifull obedience. may be fitly drawne from that dutifull obedience which Christians are to declare therein to the Lord. And this the Apostle doth principally handle in these words, name­ly, in bargaining. As if he should say, you that practize the trade of buying and sel­ling, you especially it behoueth to re­member, that when you come to bargai­ning, you are not to respect your priuate commodities, but rather, to way with­all, that in this your bargaining you come as it were to witnesse your duti­full obedience to the lawes of the Lord. That is, to testifie first of all what faith you haue in his fatherly prouidence. Which your faith doth shewe it selfe ef­fectually, so oft as you séeke not by any sinister dealings, to satisfie your inordi­nate affections in enriching your selues, but vsing true simplicitie and plaine­nes in all your practises, as those that feare not the stormes of future want, do pitch the Pauilion of this your Pilgri­mage [Page] vpon his prouident pleasure. Se­condly, in shewing foorth your christian loue towards those your christian bre­thren with whome you haue to deale. Now, this your said loue towards them can not any wayes more effectually be found, then in that plaine and vpright dealing, which the lawe of the Lord in a dutifull obedience, doth exact at your hands. But (alas for pitie) who so doth diligently looke vnto most mens dealings in these our dayes, shall find Lady Equi­tie her selfe to be driuen into such an ex­treame and deadly distresse, that verie hardly she is entertained of any in buy­ing and selling. For, who séeth not now, (if they sée any thing at all) that most men doo come vnto bargaining, as it were to the razing and spoiling of an eni­mies holde. And he is thought to haue sped the best therein, which carieth most away with him when he returneth, how vniustly soeuer he hath gained the same. His bootie is accounted the warmest of all, who by his fraudulent fetches, hath made the most men to goe naked or cold. Yea, he is said (for the most part) to come the meariest home, who (by his falsehood [Page] and wrong) hath made the most wéeping eyes. All which most horrible enormities do flowe euen from the forgetfulnesse of that dutifull obedience wherein men are indebted to God and their brethren in buying and selling.

Verie true it is. Whereas the dutifull remembrance thereof would be a sufficient meanes to driue men vnto a more vpright behauiour therein. But proceed in your purpose.3. Arguments drawne from the Iustice of God.

Another argument to feare men from all fraudulent dealings in bar­gaining, may be drawne from the iustice of God, in these words: For the Lord is the auenger of all such things: as if he should say: Though, neither your christian pro­fession, nor your dutifull obedience to the lawes of your God, nor your saith in his fatherly prouidence, neither yet, that interchangeable loue, which as mem­bers of one mysticall bodie, you owe one to another, can touch your consciences with a trustie dealing in these your af­faires: yet for so much as your God is a righteous God, thinke not that he will in any wise be bound to beare with, or otherwaies will become a Bawde vnto [Page] any your secret sinnes whatsoeuer. But as he hath them all before him in a me­moriall Booke written, so will he one day most surely and most sharply scourge the same, whether it be open oppression, or deceitfull dealing, or fraudulent fetches vnder the forme of faithfull bargaining, or whatsoeuer it be: for the Lord him­selfe is the auenger of all such things. Al­though you can drawe a Curtaine verie cunningly before the face of mortal men, yet are you not able to bleare the eyes of his Maiestie. Though you know well inough which waies to procure a priui­ledge that these your practises may passe vncontrolled in the assemblie of sinners: yet thinke you not, but that the same will be sharply censured in the audit of the almightie, who is a righteous reuen­ger of all such things.

Oh most terrible sentence? Surely, whosoeuer will not tremble at the verie hearing therof, they shew them­selues to be such, as hauing1. Tim. 4. 2. their con­sciences seared vp with hote irons, are wholly solde ouer1. King. 21. 25. to worke wicked­nesse in the sight of the Lord,Ephes. 4. 19. and béeing past feeling, haue giuen themselues to [Page] wantonnesse, to worke all manner of vncleannesse, yea, euen with greedinesse. But, continue the course you haue taken.

Another argument to dis­swade men from all deceite in buying and selling,4. Arguments drawne from the title or name that is giuen them. may be fitlie drawne from that title or name which the holy Ghost ascribeth couertly vnto it, in these wordes, Of all such 1. Thes. 4. 6. thinges. The which words of his (hauing a verie Em­phaticall, or forcible relacion to that wicked oppression and guile, forbidden before in the former part of the verse) do signifie as much in effect, as those euils themselues whereunto they haue such speciall relacion, and therefore may fitly beare the selfesame denomination, or name of euils. As if he should say (by v­sing such fraudulent fetches in buying and selling) you shew your selues to bee wonderfully besotted with the deceit­fulnesse of sinne, who coloureth her be­witched baites, with a most beawtifull brauerie: who, vnder the pretence of some pleasant potion, doth proffer vnto you a most pestilent poison, who maketh you beléeue, that this your guilefull dea­ling [Page] is nothing else but a prouident thrif­tinesse, when it is (in verie déede) a most horrible euill and wickednesse. So then, how excellent soeuer the same séemeth vnto you, it is (you sée) an euill, a most pestilent euill: yea, and the Lorde him­selfe is the auenger of all suche euill: with whome also you shew a dayly dissi­mulation, in that you do euerie day of­fer vp your praiers against it, saying: Math. 6. 3. Luc. 11. 4. Deliuer vs (O Lord) from euill, and yet notwithstanding doo still make the same your dayly and continuall practise.

Without doubt you say true. For this I knowe in my selfe, that the selfe-same day wherein I hartely be­sought the Lord to send me a good Mar­ket, I haue vsed (I confesse) the most fraudulent dealings.

And euen thereby also you made that most holie action of Prayer accursed vnto you: For he that Pro. 28. 9. tur­neth his eare from hearing the Lawe, his Prayer shall be abhominable.

Verie true it is: the Lord be mercifull to all them that knowe not the euill they doo. But proceed in your pur­pose.

Another argument also, to driue men from all fraudulent dealings in buying and selling,5. Arguments drawen from the vncertainty of their punishmentes. may be drawne from the vncertaintie of that punish­ment, which the Lord in iustice alotteth to those that deale loosely therein. For whereas the Apostle sayth plainely, The Lorde is the auenger of all such things, yet hath he héere assigned no one certaine kinde of punishment vnto it. Teaching men thereby, that as the Lord is at li­bertie to plague, when, where, and in what manner he please: so you Chap­men should tremble and quake at euerie punishment, as at a iust recompence of such your sinister dealings, according to that which the Lord himselfe doth testi­fie, saying.Mich. 6. 10. 11. 12. 13. 14. 15. Are yet the treasures of wickednesse in the house of the wicked, and the scant measure that is abhominable? Shall I iustifie the wicked Ballances, and the Bagge of deceitfull waightes? For, the rich men of Ierusalem are full of crueltie, and the inhabi­tants thereof haue spoken lyes, and their toong is deceitfull in their mouthes. Therefore also will I make thee sicke in smiting thee, and in making thee desolate, because of thy sinnes. Thou shalt eate, and not be satisfied, and thy [Page] casting downe shall be in the middest of thee, and thou shalt take holde, but shalt not deli­uer: and that which thou deliuerest, will I giue vp to the sword. Thou shalt sowe, but not reape, thou shalt treade the Oliues, but not annoynt thee with Oyle, and make sweete Wine, but shalt not drinke Wine. In these words, the Lord (you sée) both repro­ueth the enormities and sinnes of such fraudulent dealers, and also denounceth against them, not one, but sundrie kinds of punishments due for the fame. Name­ly, an vtter consumption and wasting by famine, by inward greefes and sorowes, by making frustrate their hope of helpe, by spoiling their goods within and with­out. Séeing therefore the Lord hath not assigned any one speciall plague vnto such their subtill and sinister dealings, but maketh the same subiect to so many sorts of punishments: this (me thinke) should be a sufficient reason to remoue farre off from Chapmen, all fraudulent fetches in buying and selling. For that, as the Lord will surely be auenged of all such things, so hath he made this sinne subiect (you sée) to euerie punishment. Wherein men are to remember, that not onely euerie [Page] sinne hath some punishment attending vppon it, howsoeuer the execution there­of be delayed at time: but that, like sinne is commonly recompenced with the like punishment according as it is written, Because of Wisd. 11. 13. the foolish deuises of their wickednesse wherewith they were de­ceyued, and worshipped Serpentes Wisd. 12. 24. Rom. 1. 23. that had not the vse of reason, and vile beastes, thou didst send a multitude of vnreasonable beastes vpon them for a vengeance, to the end they might knowe, that wherewith a man sinneth, by the same also he shall bee puni­shed.

What is your meaning heerein?

My meaning héerein, is to let you vnderstand, that, as these frau­dulent dealers haue oft times oppressed their brethren in bargaining, so they themselues are oftentimes (by the iust iudgements of God) most iustly oppres­sed of others againe, through théeuerie and stealing. As they (oft times by their guilefull dealings) haue made their poore brethren to walke with a thread-bare Coate: so they themselues (according to their due desarts) haue béene (by others [Page] againe) stripped naked and bare. And as they (by their falsehood) haue made men poore soules, to goe heauily homewardes with trickling teares, so they them­selues are sometimes most iustly sent homewards that selfesame day by wée­ping Crosse, and this also according to the righteous iudgements of God, who is a righteous reuenger of all suche things.

Vndoubtedly (Sir) I suppose the same to be true.A profitable application of the former arguments. For (on a time) I remember how that I (deceiuing a sielie soule a little before with the sale of some wares) was in the way homewardes robbed my selfe.

I pray you (Goodman Pedler) if a man might be so bolde as to aske you the question, what came your gaines clearely vnto that Faire?

To tell you the truth, they came fully to lesse then nothing. For sure I am, that for euerie pennie which I gote that day by vniust deceit, I lost a pound by due desart.

And for my part also I must néedes confesse, that I lost more in one night by casualtie of fire, then I had [Page] gotten before (by my fraudulent dea­lings) in twentie winters. And yet ve­rie certaine I am (the Lord be mercifull to me) that (euen by such deceitfull pra­ctises) I haue wronged from men not so little as fortie poundes by the yeere.

That good God, who hath opened your eyes to sée your sinnes, giue you also his grace, that you may freely forsake the same.

Oh graunt it good Lorde, for the glorie of thy name. But Sir? such is the vnreasonable enhaunsing of graine and of victualles in euerie place, that ve­rie necessitie enforceth many a man to doo that, which (in his owne conscience) he vtterly dislikes.

Accursed be that necessitie whatsoeuer, which constraineth a man to make shipwracke of conscience. For, Math. 16. 26. Mar. 8 25. Luc. 9. 25. what shall it profite any man to winne the whole Worlde, and loose his owne Soule?

Verie true it is. If therefore you could (by any your godly perswa­sions) so bring it to passe, that the rich Farmers and Husbandmen (who are to fraught the Markets with corne and [Page] victualles) would sell the same at a rea­sonable reckoning, for my part I pro­mise you, that, as thereby I should haue lesse occasion to vse any deceite in my dealings, so would I vtterly renounce the same for euer. And I beléeue, my fréend Pedler would do the like.

Yea (be you sure) with all my heart.

I haue none authoritie (you knowe) to reforme things amisse: ney­ther will I challenge so much to my selfe. My duetie is onely to reproue, and to denounce the iudgements of God a­gainst all outragious enormities, where­in (by Gods grace) I will not cease to doo my best endeuour, leauing the refor­mation of matters whollie vnto them, whose callings the same more proper­lie concernes. But, what if those men (you spake of before) will neuer bee brought to any better dealings? shall the waywardnesse of those wicked ones withdrawe your selues from dooing your duties? Oh beware (I beséeche you) for this is the subtill perswasion of Satan, to make you beleeue, that you may as well offend therein, as another. [Page] But, remember the word of the Lord, Exod. 23. 2. Thou shalt not followe a multitude to doo euill: neyther shalt thou agree in a con­trouersie to decline after many, and ouer­throwe the truth. Hauing therefore the example of good Ioshua before youre eyes, saye one to another in the since­ritie of your soules:Iosh. 24. 15. Let the wicked this day choose what Gods they will serue, as for vs and our housholds, we will serue the Lord.

Nay (by Gods grace) how­soeuer the wicked doo still welter and wallowe in their impieties, for my part, I rest fullie resolued for euer héereafter to abhorre all fraudulent dealings in my selfe and in others. And I beséeche the Lorde God to make me continually thankefull for these his good graces, which (by your meanes) I haue receiued this day.

And surely (for my part) I doo with an vnfained hart protest the same. But Sir? if it might please you to take the paines to conferre also with those men, as you haue done alreadie with vs, I doubt not, but that good God, who hath begunne this good worke by you, [Page] will bring the same to some excellente ende.

Vndoubtedly I beléeue no lesse. For he that had heard these men in the morning, would hardly haue thought that they woulde euer haue béene brought vnto this.

Such (you sée) is the great goodnesse of God, and such also is the ef­ficacie and power of his heauenly word, when it pleaseth his Maiestie to worke with the same. Then is it (in déede) a liuelyHeb. 4. 12. word, and mightie in opera­tion, and sharper then any two edged Sword, and entreth through euen to the deuiding asunder of the soule and the spirite, and of the ioyntes and the marrowe: and is a discerner of the thoughtes, and the intentes of the heart.

Oh blessed be God therefore. And the Lord graunt the same word a like effect in the rest.

So be it good Lord, if it be thy will.

Well, sith you séeke this thing thus earnestly at my handes, I promise you both (so soone as any occa­sion [Page] is offered) to put the matter in pra­ctize, leauing the successe thereof to the Lord.

Gods name be blessed for it. But we beséeche you (Sir) linger not the time ouer long: for as the zeale of Psal. 69. 9. Gods house hath euen eaten vs vp: so (we pray you) remember with­all, that thePro. 13. 12. hope whiche is defer­red, is the fainting of the hart, but when the desire commeth, it is a trée of life.

Well, assure your selues, there shall be no want of good will in me, so soone as the Lord shall offer occasion vnto it.

And for my part, be you bolde, I will so further the matter, that I doubt not to bring your selfe and them verie presently together. I knowe where are (at this houre) a couple of as gréedie Cormorants as liue in the land. Walke you on your way all thrée to­gether, and let me alone for this once. They promised to tarrie my com­ming at yonder Towne: goe you faire and softly before, till wée ouertake you.

With all our hearts. Come Sir? we will gladly accompanie you still in your iourney, although we are alreadie wandred fiue or sixe miles out of our way.

Are you so in déede? now truly I am sorie therefore.

But so are not we. Nay, ra­ther we haue both great cause to re­ioyce: for by loosing the way (a little) to our earthly homes, wée haue lighted (at length) on that way whiche lea­deth directly to our heauenly habita­tion.

Verie true it is: Gods name be blessed for it. And blessed be his Maie­stie also for you, who were the good meanes thereunto.

All the honourPsal. 115. 1. héereof be giuen to his name. But sure, as I am hartely sorie you haue wandered al­readie so farre from your way, so will I not haue you to goe one steppe far­ther with me, partly, for that when the other and I shall be alone by our selues, they will the more franckly afoorde mée theyr mindes: and partly also, because I woulde not haue the night ouertake [Page] you or euer you get to your homes. And therefore (for this present) I commend you both to the mercies of God.

Séeing (for any thing) you will haue it so, we leaue you likewise to the Lord himselfe: most humbly be­séeching him (of his infinite mercies) to blesse the labours which you haue in hand.

So be it (good Lord) if it be thy gratious will.

So be it Lord Iesu. Amen.