The Tradesmans Calling, Chapter 5 · Section 1
SECT. 1. Of Prudence in a Trade.
ANd the firſt of them is Prudence, or Diſcretion. It is ſaid, Pſal. 112. 5. A good Man ſheweth Favour, and lendeth; he will guide his Affairs with Diſcretion, (or Judgment). Now this Prudence is an Habit of the Mind, inabling a good Man to diſpoſe of his outward Affairs, in the most commodious manner. It is not that carnal Subtilty, which teaches a Man to get an Eſtate by hook or crook; but that godly Wiſdom, which is conſiſtent with a good Conſcience. When the Apoſtle, James 3. 17. mentions the Wiſdom which is from above; he plainly implies that there is a Wiſdom which is from below. And as the former is the Gift of God, who gives it liberally to thoſe that ask it, as Solomon did; ſo the latter is earthly, ſenſual, and deviliſh. Subtilty is nothing elſe but Wiſdom degenerate; and Prudence is only Subtilty ſtrain'd and purg'd from all Injuſtice.
Now true Prudence and Piety were always very good Friends. He, that was Innocency it ſelf, commended a Serpent's Eye in a Dove's Head: Mat. 10. 16. Be ye therefore wiſe as Serpents, and harmleſs as Doves. Doves, not to hurt or wrong others; Serpents, not to be hurt or wronged by others. For this end was that excellent Collection of Proverbs written, Prov. 1. 4. To give Subtilty to the Simple; to the young Man Knowledg and Diſcretion. A Book to be therefore often read by our Tradeſman. Of this Prudence as Almighty God is the Author, ſo he is the great Exemplar, whoſe Wiſdom ſhines forth in ſo governing all Perſons and Things, that they all center in that great End, for which the World was made and ſtands, his Glory. And what Ataxy and Confuſion would ſuddenly follow the want of it! And therefore let every Man in his place ſtudy to be like God, in Wiſdom as well as Holineſs.
For this is ſutable to Man's Nature, God hath given him a conſidering Mind, a Sagacity and Foreſight of the End he aims at, and Judgment to chuſe out the beſt means to attain it, which he hath denied to other Creatures: Pſal. 32. 9. Be ye not as the Horſe, or as the Mule, which have no Ʋnderſtanding. He that acts fooliſhly, acts like a Brute, and degrades himſelf ſo far of Reaſon, his greateſt Glory.
This is alſo very creditable to Religion: What an Honour were Joſeph and Daniel to their Profeſſion? to have the mighty Pharaoh ſay to Joſeph, Gen. 41. 39. There is none ſo diſcreet and wiſe as thou art: and to have Daniel for his Wiſdom, preferr'd to Offices of greateſt Truſt and Honour. When a Godly Man hath all the Accompliſhments that any unſanctified Perſon hath, and the Addition of Grace withal, it is a manifeſt Ornament and Advantage. And ſince wicked Men in Scripture are ſo commonly called Fools, it ſhould make all good Men ſtudy Wiſdom and Prudence.
Beſides; this Diſcretion in the Affairs of your Trade, will greatly contribute to the Quiet and Comfort of your own Minds. For when you have taken the wiſeſt Courſe in any Affair; if ſo be that the Event anſwer your Deſires, you have Comfort both from your good Succeſs, and alſo from your diſcreet Endeavours; and if it do not ſucceed, yet the Comfort of your godly Wiſdom may well ballance the Loſs, or Diſappointment that you have met with: whereas there is nothing doth more imbitter our Loſſes and Troubles, than our own Folly that hath brought them upon us.
And laſtly; this Prudence greatly conduceth to our Well-being in this World. As in that Pſalm fore-cited, it is ſaid of the good Man, that he ſhews Favour, and lendeth; and certainly his Diſcretion inableth him ſo to do. And Prov. 24. 3, 4. Through Wiſdom is a Houſe builded; and by Ʋnderſtanding it is eſtabliſhed. And by Knowledg ſhall the Chambers be filled with all precious and pleaſant Riches; built, eſtabliſhed, and furniſh'd hereby. And on the other hand, as many ſink by their other Vices, ſo too many are ruin'd by their own Indiſcretion; no viſible Leak, by which their Eſtates have run out, only they have been raſh, wilful, and weak in their Negotiations. God doth ſeldom bring Men low only for the trial of their Faith or Patience; but uſually they contribute to their own Miſery, and will be proved Felones de ſe at the day of Judgment. Certain it is, if godly Wiſdom will not inrich a Man, Riches are not good for that Man.
Now this Prudence is to be exerciſed by a Tradeſman, in the following Particulars.
1. In Getting a full Inſight into his Calling; ſo as to know all the Parts, and lawful Arts and Methods thereof. For as there is a falſe Sleight, ſo is there a true Myſtery in every Calling; tho more in ſome than others; and Ignorance herein undermines the Foundation of a Tradeſman's Succeſs; Prov. 14. 8. The Wiſdom of the Prudent, is to underſtand HIS Way. Not to be curiouſly prying into other Folks Ways, but fully to underſtand your own. Some there are that pleaſe and pride themſelves much in their Skill in Callings that are above, or beſides their own; and in the mean time ſearch not into the Concerns of their own Imployments: but the Wiſdom of the Prudent is to be underſtand his proper way, and to be skilful at home: Prov. 8. 12. I Wiſdom dwell with Prudence, and find out Knowledg of witty Inventions. What vaſt Progreſs might be made in the Improvement of moſt Trades, if Men did imploy their Brains within the Sphere of their proper Callings? as is evident in the curious Indian Wares, and in ſome Callings at home of latter Years. Study therefore all the Parts of your Calling, and be not like ſome raw Travellers, that are ambitious to know other Countries, while they know leaſt of their own. Your Trade is your proper Province. Neither God nor Man will condemn you for your Inexperience, properly it is not Ignorance in other matters; but your own Vineyard you ſhould keep.
And to this end be careful to improve the time of your Apprenticeſhip, and Learning, well: and wo to thoſe Maſters that do not faithfully teach, eſpecially that ſtudiouſly hide the Myſteries of their Trades from their Apprentices, contrary to their Obligations in that behalf; for that is the proper time of learning, and of ſtoring up ſuch Rules and Obſervations, as you will have uſe for afterwards; Prov. 24. 27. Prepare thy Work without, and make it fit for thy ſelf, and afterward build thine Houſe. It's then that you muſt prepare your Materials, and afterward erect your Building. And never be aſhamed to be ſtill learning of any honeſt Skill: For let your Stock or Diligence be never ſo great; yet if you be defective in Knowledg, you will prove like a rich Ship with a weak Pilot, which will come to wrack.
2. This Prudence and Diſcretion muſt be uſed, in a wiſe Fixing the Circumſtances of your Trade.
(1.) For Time; for to every thing there is a Seaſon, and a Time to every Purpoſe under the Heaven; Eccleſ. 3. 1. There is a time to buy, and a time to ſell; that is, a fit time, which a wiſe Man nicks. It's true, God hath in his great Wiſdom hid future things from us, but yet he hath given to Man Prudence inſtead of Prophecy. And it is ſaid, Prov. 22. 3. A prudent Man foreſeeth the Evil, and hideth himſelf: And as he hideth, ſo he armeth, he furniſheth himſelf in the due Seaſon; and muſters up all the Wiſdom he hath, in hitting the right Seaſons of buying and ſelling for his juſt Advantage, without the publick Prejudice.
(2.) For Place. It is ſaid of the vertuous Woman, Prov. 31. 16. She conſidereth a Field, and buyeth it. So the Tradeſman muſt conſider, what Place is moſt fit and proper for his Calling, and fix there, and he muſt ſuffer the Conveniences of his Family, to give place to the Conveniences of his Trade, and permit his Fancy to be directed by his Judgment therein.
(3.) For Perſons. You had need of Prudence to diſcern, 1. Whom to deal with, to wit, Men of Conſcience, or at leaſt of moral Honeſty; and common Fame will uſually acquaint you where and who they be. For ſuch you may rely upon with more Security, than upon others; and it is more creditable to have Correſpondence with honeſt Men, than with Knaves. 2. Whom to truſt: Here you have need of all the godly Wiſdom that you can get; for Man is a deceitful Creature, and the Metal that gliſters moſt, is not always the richeſt. It is with many Men, as it is with many Fowls, that look fair and large, but ſtript of their Feathers, their Subſtanc is little. As that Faith is often ſoundeſt, that is accompanied with doubting, at leaſt with inquiring and queſtioning; So it is better for you to be at the Coſt and Pains of a diligent Inquiry, than at the Grief and Pain of a ſad Experience. It is moſt certain, that as it may be Prudence to truſt ſome Perſons, and Charity to truſt others; ſo there are many, whom it is neither Wiſdom nor Charity to truſt at all. 3. Whom to be familiar with. Herein you have need of your diſcreet Prudence: For tho you muſt be friendly to all, yet you muſt be familiar but with few; and they muſt be thoſe that may ſome way do good and not hurt to you, or ſuch as you may do ſome good unto. And even of theſe, you muſt not chuſe too many, for your Imployments will not allow you time to perform thoſe Offices to many, which are neceſſary in the caſe of Friendſhip. Let your Choice therefore be among thoſe, that are of a grave and even Temper, and of greater Wiſdom and Grace than your ſelves. For, Prov. 13. 20. He that walketh with wiſe Men, ſhall be wiſe; but a Companion of Fools ſhall be deſtroyed.
3. This Prudence muſt be ſhewed, in due Deliberation about the Affairs of your Trade. For it is certain, that many Men, otherwiſe very ingenious, are ruin'd by their Raſhneſs, not duly conſidering with themſelves, nor conſulting others in their Negotiations: And ſome alſo loſe their Opportunity by too much lingring and ſuſpending their Determinations; and therefore I propound only due Deliberation, that you be neither too ſwift nor too ſlow therein, but proportionable to the weight of the Affair, to its Difficulty, and the Limits the Buſineſs will allow. And herein, ſince Deliberation is only of the fitteſt means to attain your Profit or Content in ſuch or ſuch a caſe, I earneſtly exhort you to refuſe whatever your Fancy propoſes, that is not honeſt, juſt, and fair. For nothing is truly profitable, that is not honeſt. In theſe caſes, conſult right Reaſon, conſult the Scripture, conſult that Golden Rule, Do as ye would be done by, and then you cannot reſolve amiſs. But if the caſe will admit it, take a Night's time to deliberate; for that which is weighed over Night, and reviewed in the Morning, will be in ſome meaſure, ripe for a judicious Reſolution. I ſpeak all this while concerning matters of ſome moment: as for leſſer matters; we take it for granted, that our Tradeſman is furniſh'd with thoſe Parts which are ſufficient for the ſpeedy diſpatch thereof. However, in all your Words and Actions, I adviſe a circumſpect Slowneſs, rather than too quick a Speed; which is uſually followed with Repentance. Let every Man be ſwift to hear, ſlow to ſpeak, ſlow to Wrath; James 1. 19.
4. This Prudence ſtands in Proportioning the Affairs of your Trade unto your Abilities:
(1.) Of Mind: So as not to over-charge either your Underſtandings, Memories, nor Hearts with your Buſineſs; leſt they, like a Bow overbent, be broke in pieces. Some have ſtronger and larger Capacities than others, but no Man's Faculties are infinite. A Ship that's well built, rigg'd and ballanc'd, will carry a great Burden; but it may be over-laden, and then it ſinks: and ſo is it with the Mind of Man; when your Buſineſs diſtracts you, that you cannot eat, or ſleep, or be cheerful, or pray, it's time to abate and draw in your Sails.
(2.) Of Body: That is, to undertake no more Work, than you are able to perform. This commonly proceeds from Covetouſneſs, whereby a Man would graſp at more than his ſhare; and thereby becomes a Slave to his Calling; and muſt of neceſſity either injure his Correſpendent by diſappointing him; or elſe himſelf, by over-toiling himſelf. You ſhould therefore conſider, that God requires no more from any Man than what is poſſible, and conſiſtent with thoſe Duties he owes to his Maker, and to himſelf. And that the holy God will never allow, that that Body which is the Temple of the Holy Ghoſt, ſhould be a Drudg and Slave to the World.
3. Of Eſtate: That is, to lanch forth no further, than you can feel firm Ground under you. For tho in ſome caſes, as when the Gain is certain, or extreamly probable, it may be lawful and prudent enough to inlarge a Man's Trade beyond his own Stock; yet a religious and wiſe Tradeſman muſt be very cautious in this matter; partly, that his Motives be right, that Ambition and Covetouſneſs do not ingage him in it; and partly, that he venture not more than his own Eſtate, in any ſuch hazard, as may undo others without their own Conſent. But Diſcretion will teach the Tradeſman to keep himſelf ordinarily within his own Bounds; for as that Water which will merrily turn one Mill, when parted into two, will make them go but heavily about: So that Stock, with which a Man may chearfully drive an ordinary Trade, will fill the Mind with anxious Cares, when it muſt carry on a far greater; when with the ſame Straw, you muſt make a double Tale of Brick, and when the ſame Stream muſt carry a Veſſel of a double Burden: And oftentimes the Story ends ſadly; and he that was not content with his own Stock, muſt be glad to live upon others Charity.
5. This Diſcretion is ſhown, in Ordering a man's Expences ſutable to his Calling. That as he ſhould not live ſordidly much below his Eſtate, nor be defective in his Allowance either to God, to the Poor, or to himſelf; ſo he may not, either in his Proviſion, in his Furniture, in his Apparel, or in his By-expences and Entertainments, exceed that Proportion which his Trade will maintain. And therefore every prudent Man doth calculate as near as he can, what his ordinary Income is, and thereby adjuſts his Expences. The Indiſcretion or plain Folly of many is evident-herein; ſo that, without the Spirit of Prophecy, one may eaſily foretell their Ruine. Some ſuch Slaves to their Appetites, that the Belly doth immediately devour what their Head or Hands do get, never providing for a time of Sickneſs or other extraordinary Caſualty. Other furniſhing their Houſes above the Standard of their Quality, while their Shops or Purſes want Furniture, and it may be ſome of their Creditors, or Workmen their juſt Dues. Others, if not in their own Perſons, yet in their Wives and Children, proclaiming their Pride and Folly, in being apparelled above their Condition or Ability, which is an undeniable Token of Pride lodging within: For tho Pride is a Sin of the Heart, yet it ſhews it ſelf in the Looks, Words, Apparel, and Behaviour of vain People; who by theſe exteriour Additions without, do tacitly acknowledge there are ſome great defects within: whereas the worthy Man or Woman, ſo that their Garb be not ridiculous, but ſeemly, are no way concern'd about the richneſs or faſhionableneſs of their Garments. And others run out exceedingly in their By-Expences and Entertainments; not conſidering, that they are only Stewards unto the great God, of whatſoever Talents are in their hands; and alſo Truſtees for their Wives and Children, and for the Poor, and that no mortal Man hath any thing of his own. Now herein Godly Wiſdom comes in and puts due bounds to all theſe Expences, and teaches the Tradeſman to live rather ſomewhat below, than at all above his Income; becauſe he conſiders, that it is eaſie to augment ones port and manner of living, but very hard to ſink or abate in it; and he that begins his manner of living as his Maſter ended, is like to end as his Maſter begun.
6. This Prudence is to be uſed, In a frequent Inſpection into the ſtate of your Affairs; that you may know whether, and how much you thrive or languiſh in your Eſtates. This is chiefly to be done about the State of your Souls; and the neglect of it, renders a Man either very uncomfortable, or a very Bankrupt in Religion. It is alſo greatly requiſit in your outward Affairs, to take a Survey either monthly, quarterly, or at leaſt yearly, of your Condition: Prov. 27. 33. Be thou diligent to know the State of thy Flocks, and look well to thy Herds; and ſo in other Callings: and for that end, to obſerve an exact Method in keeping your Books of Account, that you may readily and certainly take a view of the Poſture of your Affairs. If you improve in your Way; this will fill your Heart with Comfort, & your Mouth with Thankſgiving unto God, and you will be encouraged to drive the Nail that is going. If you find Things at a ſtay; this will quicken you to more Induſtry and Frugality, before it be too late. If you find that you run backward; this will oblige you to ſearch by what Leak your Eſtate waſtes; what Exceſs or Improvidence you, or any that belong to you, are guilty of; wherein you have not lived ſo ſoberly, righteouſly, and godly as you ought to have done, for which God may juſtly blaſt you; you will diſcern what Sin doth waſte you: for as the Thief in the Candle waſtes it more, than the proper Week doth; ſo it will coſt more to maintain one Luſt, than many Children. And by this means you may ſee a flat neceſſity of ſtopping and altring your Courſe, and thereby ſave your Eſtate and your Soul alſo. As that Man that is not welcome into his own Conſcience, can be truly merry nowhere in the World; ſo that Tradeſman that dare not look into, and caſt up his own Books, can look into no other Book with comfort. As we ſay to careleſs People concerning their Souls, they muſt give an Account, and therefore it is needful that they take an Account of themſelves: he that judges not himſelf, will be judged of the Lord: So it will be far more ſafe and comfortable, that you ſurvey your Shops and Books, than that Commiſſioners ſhould do it for you, which is the common Iſſue of ſuch Careleſneſs.
7. This Prudence is to be exerciſed, In Governing thoſe Paſſions to which you are moſt liable in your Calling. Philoſophers place much of the buſineſs of Prudence herein. Paſſions are natural to us, and inſeparable from us; the Government of them is the Work of Prudence, the mortifying of their Extravagancies is the Work of ſaving Grace. To be a Slave to them, is a Miſery below a Gally-Slave. It was ſaid by Abimelech, Whether is better for you, that threeſcore and ten Perſons reign over you, or that one reign over you? Judg. 9. 2. Surely it is far better, ſweeter, eaſier to be under the Soveraignty of one good God, than under the Dominion of numberleſs and tyrannical Paſſions. The Tradeſman is in danger of this Bondage, but Chriſtian Diſcretion will curb them. He is tempted to Diſcontent with the Providence of God; the Wind doth not favour his Merchandize; the Weather hinders his Manufacture. He is in danger of Envy at the thriving of others, when he ſees that they have more Cuſtom or Credit than himſelf. He is apt to be toſt with the Paſſions of Hope and Fear: And your Prudence wil preſerve your minds ſteady above all groundleſs Fears and Hopes. For when a Man hath with his utmoſt Skill proceeded ſo and ſo in his lawful Calling, he ſhould never torment himſelf with unneceſſary and unprofitable Fears of the Event, either of that Affair in particular, or of his Welfare in general: No, you are in your Way, you have the Providence and Promiſe of a wiſe and good God engaged with you: Your Fears will not prevent your Diſaſters, but rather provoke God to inflict them: And the Paſſion of Fear was ſeated in Man's Heart only to prevent Evils, not to encreaſe them: and therefore, as it is a very great Folly to entertain or cheriſh them about Contingencies, when we have done our beſt; ſo it is the Triumph of Wiſdom to check and extinguiſh them. The like alſo of groundleſs Hopes: For many a Tradeſman is ruin'd by his vain Hopes. He hath ſome great Hit in proſpect, ſome rich Unkle whoſe Eſtate he expects. Some remote and unaccountable Wind-fall or other, and in Contemplation hereof, neglects his proper Affairs, lives above his preſent Eſtate; and tho he feel his Decay and Waſting, yet buoys up his Spirits with theſe vain Hopes till he fall irrecoverably. Juſt like a formal Hypocrite, whoſe Hope ſhall be cut off, and whoſe Truſt ſhall be a Spider's Web; he ſhall lean upon his Houſe, but it ſhall not ſtand; he ſhall hold it faſt, but it ſhall not endure. Job 8. 14, 15. Now a grain of Chriſtian Diſcretion will free a Man from theſe Follies, and ground his Fears and Hopes upon a ſolid Bottom; and ſo moderate them, that they ſhall neither prejudice the quiet of his Mind, nor diſorder him in the management of his Calling. But his moſt common Palſion is Raſh Anger; ſometimes at his neareſt Relations, but eſpecially at his Servants, and others that he deals with. Now the more Prudence a Man hath, the leſs Anger. For Anger reſteth in the boſom of Fools; therefore be not haſty in thy Spirit to be angry. Eccleſ. 7. 9. A Wiſe-Man ere he give way to Anger will conſider; whether the Matter be a Fault, and then of what ſort it is, involuntary, or wilful; of what degree it is; and will alſo put himſelf into the Delinquents place, and will conſider, that a Youth, a Child, a Woman cannot have the ſame Judgment, Capacity, or Conſideration that himſelf hath. And that his Paſſion, which doubtleſs is a Fault it ſelf, can never be a likely Cure for another Error; for one Sin never cures another: The Wrath of Man worketh not the Righteouſneſs of God; and by theſe Confiderations he mitigates his Anger, and becomes ſlow to ſpeak, ſlow to Wrath: He at leaſt defers the Expreſſions of his Anger, till the Storms and Clouds being over and clear'd, he may with a calm Mind animadvert on their Errors both with Juſtice and Mercy, that he may be angry and yet not ſin.
8. This Diſcretion is ſhewed in a prudent Conſideration of the Contingencies belonging to your Calling. Theſe are of great variety, and the Particulars fall under the Obſervation of every Tradeſman in his way. Now a prudent Man in all thoſe Caſes, conſiders what may fall out in this or that Country, this and the other Commodity, upon the return of ſuch and ſuch Ships, and what degrees of Probability there be of its coming to paſs; and accordingly, diſpoſes his Affairs to the beſt honeſt Advantage he can. In this ſenſe alſo that is true Prov. 14. 15. The Simple believeth every Word, but the Prudent Man looketh well to his going. As a Mariner, the greater gueſs he hath of the turning or riſing of the Winds, or of the approach of a Storm, the wiſer he is, and he puts forth a greater or leſſer Sail accordingly; ſo the diſcreet Tradeſman, by the right uſe of his Reaſon, and of his Experience, and Obſervation, ſhould carefully conſider what Events may fall out, and what Effects they may produce, and thereupon either ſpread or draw in his Sails in his Trade and Calling. If there were in every Trade, a certain and conſtant Method and Conſequence of Events, a ſmall degree of Sagacity would ſerve the turn; but with many Callings it is otherwiſe; and there is requiſite ſome depth of Judgment and Experience, whereby to make the beſt Concluſions in point of Practice. And tho he know not what God will do, yet he ſtudies to know what he ought to do; and reckons it better for him to know his preſent Duty, than all the future Events in the World: The Iſſue of things belongs to God, and what is not within our Power, ſhould be out of our Care. If the way he took, prove the worſt, inſtead of fretting at his Diſappointment, he adores and ſubmits to the Providence of God; and concludes there were ſome ſecret Reaſons in the Divine Wiſdom to blaſt his Expectations for his ſpiritual Good; he grows not ſullen upon't, but buckles to his Buſineſs again; and reſolves, that God may ſtill do what he will, and I will ſtill do what I ought.
9. This Prudence of the Tradeſman ſtands, in Avoiding thoſe Courſes that have ruin'd others. Caſt your Eyes abroad, and you may eaſily diſcern the Rocks that others have daſh'd upon, the Quickſands wherein others have been ſwallowed, and true Wiſdom will teach you to ſhun them with your utmoſt Care. I will inſtance in ſome few.
(1▪) Bad Company. I mean ſuch as are infected in their Morals, that are accuſtomed to Swearing, Lying, Sabbath-breaking, Quarrelling, Uncleanneſs, Knavery, or ſuch like Vices. From ſuch, Prov. 2. 11. Diſcretion ſhall preſerve thee, Ʋnderſtanding ſhall keep thee: To deliver thee from the way of the evil Man, &c. Such there are in all Towns and Cities, that drive a Trade of Deſtroying themſelves, and as many others as they can. Now if there were no ſuch thing as Religion, yet common Prudence ſhould teach you to avoid theſe, as you would Perſons with the Plague; yea, tho you ſhould be link'd to ſome of them by the Tie of Trading, Kindred, Cohabitation, Country, or former Cuſtom: for as none of theſe can juſtify your conſorting with them; ſo none of theſe Conſiderations can ballance the Ruine and Miſery which ſuch Company will bring upon you. It is almoſt impoſſible to converſe with them, without becoming like them. What Credit, what Profit, what Comfort can you get by ſuch Society? Wherein doth their Company make you wiſer, or better? Why, but it pleaſes us Doth it indeed pleaſe you? That ſhews your Nature is corrupt, your Palat is viciated: But were it not better not to itch at all, than to be pleaſed with ſcratching? What Scripture do you profeſs and live by? God's People of old, their delight was in the Saints on the Earth; they were Companions of thoſe that feared God; and if ever you expect to live with them, you muſt live like them. But what ſpeak I of living in Heaven? Such Companions will make you unfit and unable to live in the World. Deſtruction and Miſery are in their ways. They are not only the Shame of Chriſtianity, but the Reproach of Mankind; they are Brutes in human Shape; and will none ſerve you for Companions but theſe? Are you fond of a Priſon or an Hoſpital, or of the Plantations, or of Tyburn? for to ſome of theſe, ſuch Company ſend their Comrades. And therefore for God's ſake, yea, for your own ſake, caſt in no Let among them, let your early Prudence prevent your late Repentance.
(2.) Another ruinous Miſchief from which Diſcretion will guard you, is Suretyſhip. I will not affirm that this is utterly unlawful, but I conclude that as few Men do uſe the Care and Caution neceſſary in this Affair, ſo no Man ſhould ingage therein, unleſs, firſt, he be able to pay the Obligation without injuring himſelf or Family; and, ſecondly, be contented to do it without perturbation of mind, and with the ſame freedom, wherewith he pays his other Debts: For without doubt, the Surety doth take upon himſelf the whole Debt, both in Law and Conſcience, in caſe the Principal prove either unable or diſhoneſt. And which of you are able and willing to run this Riſque? If you object, that without doing and receiving this act of Friendſhip for one another, Trade cannot be upheld. I anſwer, Tho without it, a Man cannot trade ſo high, which perhaps may be his Sin, and prove his Ruine; yet he may trade ſtill in a meaner degree, which may be more ſafe, and prove as comfortable. And he that will lanch out further, if the Creditor knows him to be a Man of good Diſcretion and Integrity, he may ſecurely rely upon his ſingle Bond, without intangling another with him. If you reply, that he hath formerly obliged you ſome other way, or that he will take it unkindly to be denied: I anſwer, that you muſt ſtudy to oblige him ſome other way, and labour to convince him, that it is not want of Love, but the force of a Preingagement (which I would adviſe every prudent Tradeſman to make) to ſome near Relation, without whoſe Conſent you cannot, without Injuſtice, bind your ſelf. For alas! this Perſon that now ſolicits you, may be more indebted than you know of; he may prove leſs careful and honeſt than you imagine; he may be bound for others in more than he is worth; at leaſt he is mortal, and may leave his Eſtate and you intangled at his Death, to your great Moleſtation, if not utter Ruine. And theſe are not unlikely Suppoſitions, but whereof ſad Inſtances are viſible every day. Therefore before ye enter into any ſuch Engagements, read that Counſel of a wiſe Man, yea of a wiſe God, Prov. 6. 1, 2, 3, 4, 5. My Son, if thou be ſurety for thy Friend—thou art ſnared with the Words of thy Mouth—deliver thy ſelf—give not Sleep to thine Eyes—deliver thy ſelf as a Bird from the hand of a Fowler: And, he that hateth Suretiſhip, is ſure, Prov. 11. 15. See alſo Prov. 22. 26.
(3.) A third ruinous Courſe, whence this Prudence will preſerve you, is Gaming, I mean all ſuch Games as make an in-road upon your Time, when they devour that time which ſhould be imployed either in your religious or ſecular Affairs, or ſuch as hazard any thing conſiderable of your Eſtate. For it is certain, that Gaming was never ordained to be a Trade, whereon to live, but for a Diverſion, a refreſhment of the Spirits, whereby Men may be more fitted for their general and particular Callings. And therefore ſuch Recreations only are to be uſed, as do moſt contribute to the health of the Body, and refreſhment of the Mind; and they are to be followed moderately, ſeaſonably, and religiouſly, ſo as you may comfortably beg the Bleſſing of God upon them, and bleſs his Name after them. Fix your unalterable Reſolutions therefore againſt all vain, prodigal, and hazardous Games whatſoever. For though Drunkenneſs, Whoredom, Idleneſs, Injuſtice will certainly do it, yet theſe two Follies of Suretiſhip and Gaming may ſuddenly deſtroy thoſe that uſe them: A Man may by theſe in a few hours undo himſelf and Family to all intents. Play for no more in any Recreation than you may lawfully expend upon your Delight, and can be content to loſe without impairing your Eſtate, or the Tranquillity of your Mind; and never reckon the Eſtate you have your own, until ye have made Reſtitution of what ye have diſhoneſtly gain'd thereby.
(4.) A Fourth dangerous Evil from which this Prudence will ſecure you, is Pragmaticalneſs or Curioſity, which is a buſy meddling with matters which belong not unto you. You have buſineſs enough of your own to imploy all your wit, time and ſtrength; either in the works of Piety and Devotion; or charity to the Souls and Bodies of others; of civility to your Friends and Relations; and of Induſtry in your own Callings. And there is no Wiſdom in intermedling in others Affairs without a juſt cauſe, and a clear call: and God never calls you thereunto, when it interferes with the neceſſary Duties aboveſaid. But eſpecially beware of the Athenian Diſeaſe, who ſpend their time in nothing elſe, but either to tell or hear ſome new thing: Acts 17. 21. I know the Nature of Man is bent upon News; and Religion not only permits, but approves of our being concern'd for the proſperity of God's Church. But it is a natural itch, and not any pure devotion, which inclines moſt Men to inquire after ſuch things; and much time is loſt, much hazard is run, and little good is gain'd by this idle courſe.
Above all, be conſcionably careful of tampering with State-affairs. You ought to make good the place wherein God hath ſet you, and by all prudent and honeſt means in your Station, promote the Publick-Good; but let no pretence how pious ſoever, let no preſſure how heavy ſoever, let no proſpect how ſpecious ſoever, prevail with you to diſhonour your Political Parents, to diſturb the Publick Peace, or to imbark your ſelf in any deſign foreign to your own Calling, or unjuſtifiable by the Laws ye live under. Let Almighty God alone to rule the World, let the lawful Magiſtrate alone to rule his Subjects, and let it be your buſineſs, chearfully to obey, or quietly to ſuffer. 1 Pet. 4. 14, 15. If ye be reproached for the Name of Chriſt, happy are ye: But let none of you ſuffer as an evil doer, or as a buſy-body in other Mens matters.
10. This Godly Wiſdom will help you, To diſpoſe your Outward in ſubordination to you Spirituel Calling. That is, ſo to order the particular duties which belong to each of them, that in the inſtances of practice, they may not claſh or juſtle with one another; but ſweetly agree and be furtherances each to other. I know that ſome Callings are of that nature, and ſome Tradeſmen again ſo neceſſitous, that it is difficult to find Conveniences for the Worſhip of God and good of the Soul. But Wiſdom here is profitable to direct; hereby the pious Tradeſman after a due conſideration of all Circumſtances, and of his neceſſary buſineſs within doors and without, fixes a time for prayer, for reading, and hearing, as well as for working and bargaining; and tho he cannot aſſign ſo much as others can, yet he doth it with a right good-will; and he takes care, that neither of theſe Affairs do intrench upon the other, nor prejudice the other. His Devotion diſpoſes him for his buſineſs, and his Diligence in his buſineſs renders his acts of Devotion welcome. And it is imprudence as well as want of zeal, which occaſions the confuſion in Families in theſe matters. The uncertainty of Time, or undue fixing of other Circumſtances, doth commonly thruſt out thoſe Exerciſes of Religion, which if prudently and ſincerely perform'd, would bring a bleſſing with them both on Soul and Body. But of theſe hereafter in a more proper place.
Let us now apply what hath been ſaid on this Head.
Firſt; By way of Reproof.
1. Of the great Indiſcretion of many even Godly and well-meaning Tradeſmen, that do greatly Err in ſome or other of the foreſaid Caſes. It's true, this fault is not ſo criminal as many others; for you'l ſay, no Man can have more Wit or Prudence than God hath given him; every Man is not born a Philoſopher. But I ſay, many Men might have more Wiſdom, than they had at firſt; they might have improv'd their ſingle Talent, and made it double: For as there is Wiſdom infus'd, ſo there is Wiſdom acquir'd by means which God hath appointed; and for the want hereof, he may juſtly puniſh you in this World, however ye may eſcape in the next. Hence proceed the ruines of ſo many Families; the Man, his Wife and Children brought to beggery. Here lies one in Jail for Suretiſhip, another for haunting ill Company, yonder's one ſent to Jamaica by living above his Ability, another for want of keeping and caſting up his Books, ſome for truſting, others for trading too high. All which might have been prevented, if Men would either get more Prudence of their own, or conſult and be ruled by their wiſer Friends. O that the Shipwrack of others might be as marks to the reſt! That theſe Pillars of Salt might ſeaſon all other Tradeſmen to the End of the World!
2. But all this gives no countenance, but rather reproves the Carnal Policy of Ʋngodly Tradeſmen, who, reſolving to be rich, will compaſs their Ends, tho it be by the undoing others, and of their own Souls. That have the ſubtilty of the Serpent without the innocence of the Dove; who have learned all the cunning tricks Satan or his inſtruments can inſpire them withal, and ſo are able to turn and wind their eaſy and well-meaning Neighbour. This is Wiſdom from beneath; and however you may thrive with it for a moment, yet ye fight againſt God, whoſe Juſtice will find you out; oftentimes in this World, Prov. 20. 21. An Inheritance may be gotten haſtily at the beginning: but the end thereof ſhall not be bleſſed. But to beſure, without Repentance, in the never-ending World. And what will it profit a Man to gain the whole World, and loſe his own Soul?
Secondly; By way of Exhortation. Then labour (all Tradeſmen) for this Godly Wiſdom. It may ſtand you in more ſtead than all your Stock and all your Friends. A Man's Wiſdom maketh his face to ſhine: It makes him amiable, it makes him uſeful. But how ſhall we obtain it?
Anſw. 1. Beg it of God. James 1. 5. If any of you lack Wiſdom, let him ask it of God, that giveth to all Men liberally and upbraideth not, and it ſhall be given him. Say not, I am a weak Man, a ſinful Man; he giveth to all Men: Say not, I am extreamly fooliſh, and I need more than I have hopes to get; for he giveth liberally: Say not again, I have received abundance of Mercy already, and have not improved the Parts he gave me; well, ask ſtill, for he upbraideth not, and it ſhall be given you. This courſe Solomon took, 1 Kings 3. 5. when he was entring upon his Calling; and the Lord readily gave it him, and threw him in Riches and Honour beſides.
2. Conſult wiſe Men. For the Lord giveth Wiſdom 'tis true, but not by inſpiration, but in the uſe of means: The long Obſervations of others may be made yours in a few days, if you would be willing to learn. Do not think that you can graſp all the ways and rules of Prudence by your own Skill: Prov. 12. 15. The way of a Fool is right in his own Eyes: but he that hearkeneth unto Counſel, is wiſe: not only he that gives Counſel is wiſe, but he that hearkeneth to it. And therefore be ſure that ye conſort with ſuch; rather chuſe to be learning among the wiſe, than vaunting your ſelves among the fooliſh. He that walketh with wiſe Men, ſhall be wiſe, as ye heard before; but a Companion of Fools ſhall be deſtroyed.
3. Study for it in the uſe of proper means. Read God's Word, wherein are the mines of all true Wiſdom, and particularly the Book of Proverbs, which is a Collection of ſuch wiſe Obſervations as may be applied to all particular caſes. Read alſo ſuch other good Books, whereof there is ſtore, to make you wiſe. But add withal ſerious conſideration of men and things, whereby you will vaſtly improve in godly Wiſdom; for every thriving and decaying Tradeſman will be a Book, to teach you ſomething: Prov. 24. 32. Then I ſaw and conſidered it well, [that is, the Vineyard of the ſlothful] I looked upon it, and received Inſtruction. Which brings me to the ſecond Requiſite, conducing to the right managing of a Trade or Calling.