Works, Chapter 1 · Section 3
SECT. III.
Be righteous in selling. Be careful whilst thou sellest thy wares to men, that thou dost not therewith sell thy soul to Satan. Believe it, thou wilt follow thy calling to sad purpose, if thou forgoest thine inward peace for a little outward profit.
Be righteous in the substance of what thou sellest, and that in regard of its quality and quantity.
In regard of its quality; Put not bad ware for good into any mans hand. God can see the rottenness of thy stuffs and heart too, under thy false glosses, and for all thy false lights. Thou sayst, Caveat emptor, Let the buyer beware; but God saith, Caveat venditor, Let the seller be careful that he keep a good conscience. To sell men what is full of flaws and defective, for what is sound and sufficient, will make a greater flaw in thy conscience then thou art aware of; If thou partest with thy goods and thy honesty together, though for a great sum, thou wilt be but a poor gainer. Thou wilt ask possibly whither every man be bound to reveal the faults of what he selleth, supposing that he knoweth them. I Answer, that every man is bound, either to discover them, or else to take no more for his wares or beasts then they are worth (at a Market-price) with those defects. Its clear, that its sinful to use tricks and arts to hide those faults from the eyes of the Chapman; for such deeds are done purposely to deceive. I would also know Reader, whether thou dealest herein, as thou wouldst willingly be dealt with; Wouldst thou be glad to pay double, or half as much more as a commodity is worth?
Be righteous in the substance of what thou sellest, in regard of its quantity. We have a common saying; Weight and Measure are Heavens treasure. Its certain, A false ballance is abomination to the Lord, a just weight is his delight, Prov. 11. 1. The righteous Lord, hateth unrighteousness, but his countenance beholdeth the just. They wrong themselves most, who rob others of their right; He hatcheth a Cockatrice egge, who sits brooding on ill-gotten goods, and (like Agrippina to Nero) bringeth forth and gives life to that which will be his death. The jealous God is very punctual in this particular. Ye shall do no unrighteousness, in Iudgement, in Mete-yard, in Weight, or in Measure. Iust Balances, just Weights, a just Ephah, and a just Hin shall …e have; I am the Lord your God, which brought you out of the Land of Egypt, Lev. 19. 35, 36. God is pleased to count up all in his command, that they might not have the least colour of excuse for cozening in any thing. Nay, he loatheth so much, false Weights and Measures in their hands, that he will not allow them to be in their houses. Thou shalt not have in thy bag, divers weights, a great and a small. Thou shalt not have in thy house, divers Measures, a great and a small. But thou shalt have a perfect and just weight; a perfect and just measure shalt thou have, Deut. 25. 13, 14, 15. Thou shalt not have in thy bag divers Weights; in the Hebrew it is a stone and a stone, because the Jews did not make their weights of Iron or Lead, M…imony Treatise of Thefr. Cap. 7.or any Mettal that would canker and wax too light, but they made them of the clear stony Rock, or of Glass; They might not have an unjust Weight or Measure in their Houses, because some not knowing them to be defective, might use them, and deceive others.
The face of Ephraims sin was visible, under all the Masks which he used to hide it; He is a Merchant, the ballances of deceit are in his hand, he loveth to oppress. And Ephraim said, Yet I am become rich, I have found me out substance; in all my labour they shall finde none iniquity in me, that were sin, Hos. 12. 7, 8. Here is
1. His Calling, that was Honourable. He is a Merchant; When some accused a young Gentleman for staining his Family by his employment, and dishonouring the Noble house of which he descended: Apollonius stood forth in his defence; Ye talk (saith he) of a dangerous Trade, and truly such is the life of Merchants, they travail into forraign parts, run great hazards, make many ill bargains, and sometimes are bought and sold themselves, and all this they venture to serve their Country, and ought they not to be highly esteemed? Ephraim was a Merchant; but how unsutable were his practices, to his high and honourable Profession? for observe.
2. His Cozenage, that was abominable. The ballances of deceit are in his hand, he loveth to oppress. When a buyer comes for a commodity, he weigheth it out fairly in the ballance, but he hath a deceitful bag of weights, or a deceitful beam. He dares not cozen openly for shame, but he doth covertly with the sleights and mysteries of his calling; but to rob by fraud in a Shop or Ware-house, is as bad as to rob by force upon the road. Both are Thieves, and the former in some respect the greater, as more dissembling in their dealings, and more frequent in their thefts. These Cheats that do it cunningly, as Rabbits, making holes under ground, and so think themselves secure, will at last be fereted out and slain.
3. His Case and Cover of his sin. I am become rich, I have found me out substance; in all my labour they shall find none iniquity; As if his riches did prove him to be righteous, and his prosperity had argued him free from all impiety. Whereas God suffereth many like ravenous birds, to build their Nests on high with stollen materials, intending at last by some fierce blast of providence to bring them down, and destroy the whole brood. Thieves seldome finde joy in their new purchases, but never stability. Geese, say some, if they chance to take hold of a root with their bill, they will bite and pull so long to have it, that many times they break their necks before they leave their hold. So unjust men, by their greediness to inrich, usually ruine themselves; such goods are like the Fox which Plutarch mentions the Lacedemonian boy to have stollen, and rather then he would be discovered, put it into his breeches, but it quickly did tear out his bowels.
Be religious in the manner of thy selling.Be righteous in the manner of thy selling. The Seller may not exact upon the Buyers necessity, but sell by the rule of equity. I am not bound to sell cheap, because I buy cheap, neither may I sell dear because I buy dear. Not my buying or selling, so much as the price of the Market should be my standard. Though I conceive a Market rate to be most righteous, yet its wicked by keeping in commodities to raise the Market. He that with-holdeth Corn, the people shall curse him, Prov. 11. 26. Such a man like a corrupt imposthumated member, would draw all the nourishment to himself, and cares not though the other parts of the body perish, but the people shall curse him. This Oak which will suffer no small trees to thrive neer it, will in time fall with the breath of so many curses.
Probably you would know whether a Tradesman, that knoweth such and such commodities will fall very much (by Letters which mention several Ships comming home laden with them, or some other way) may not sell off his own wares at the present price, and hide his news from his Country Customers? Reader, I shall answer it with a question not much unlike it in an Heathen Author, expecting that Christians should not be excelled by Heathen.Tull. de Offic. A man brings a Ship of Corn from Alexandria to Rhodes (saith Cicero) in a time of great Famine, he may have for it what pri…e he pleaseth; he knoweth of many more Ships which will be there the next day, may he conceal this from the Rhodians? No, saith the Orator. And what sayest thou Reader?
In all thy Contracts, Purchases, and Sales, cast an eye upon that golden rule, mentioned by our Saviour, Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets; This is the Royal Law, the golden Rule, the Kings High-way, and the standard of all righteousness. Whatsoever in a well ordered judgement thou wouldst have others do to thee and thine, do the sam… to them and theirs, supposing conditions alike; for this is the sum and epitome of all that is delivered in the Law and the Prophets, concerning thy carriage towards others. Hierom commended this saying to a holy woman, to be written on her heart, as an abridgement of all righteousness. Lactantius saith, Its the root and foundation of all equity. Severus the Emperor had often this saying in his mouth,Quod tibi non vis, alterine seceris, Sever. and caused it to be proclaimed by the Cryer, as often as he punished a Souldier for injuring any other. Its very profitable for a Christian in his dealings with others, to make frequent appeals to his own Conscience. Would I be dealt thus with, were I as this man is, or as this woman? Would I be willing to have this measure measured to me or mine? Would I be glad to be served so as I serve others? Is this to love my Neighbour as my self. Reader, such serious Soliloquies may prevent much unrighteousness. Though Charity begins at home in regard of order, yet not in regard of time; for a man no sooner loves himself aright, but he loves his Neighbour as himself. That Proverb came from the Devil, Every man for himself, and God for us all. For God saith, Let no man seek his own, but every man anothers wealth: And again, Thou shalt love thy Neighbour as thy self, 1 Cor. 10. 24. Gal. 5. 24. He is but a beast that preyeth for himself alone. Inanimate creatures are beneficial to others; Fire, Ayr, Earth, Water, are all serviceable to others beside and more then to themselves. How soon would the frame of nature be dissolved, if every thing should be confined within the narrow compass of self! Water moveth downward, Fire upward naturally, yet both will cross their own nature to prevent a Vacuum, and preserve the Vniverse.
Besides, I must tell thee that the Subjects house, as well as the Kings Throne, is preserved by righteousness; That speech of Nevessan the Lawyer, is contrary to Scripture, He that will not venture his body, shall never be valiant; and he that will not venture his soul, shall never be rich. Righteousness, not Robbery, is the way to Riches. He goeth the farthest way about, that endeavours to increase his strength by sucking others blood, or to get an estate by injustice. Nay, he takes a contrary course, for he pulls down on his head the Divine curse; which like an Hectick Feaver, will cause an irrecoverable Consumption of all his comforts, both temporal and spiritual. Such treasures and owners are like the Canaanites to the Land; the Land will groan, till it spue them out. Treasures of wickedness profit nothing, Prov. 10. 2. Observe Reader,
1. The Excellency of these Comforts in themselves; they are Treasures, that is, heaps of outward good thing; the word includeth a multitude; for one or two will not make a treasure; and a multitude of precious things for an heap of sand or coales or dust, is not a treasure, but of silver or gold, or some excellent earthly things. It is here in the plural, Treasures, Noting the greatest confluence of worldly comforts. Note,
2. The impiety of the owners, they are treasures of wickedness. The Purchaser got them by sinful practices. They were brought into his house slily at some back door; He was both the receiver and the theif. Treasures of wickedness, because gotten by wicked ways, and imployed to wicked ends. There is an English Proverb, which too many English men have made good; That which is got over the Devils back, is usually spent under the Devils belly. When sin is the Parent that begets riches, it many times hath this recompence, that they are wholly at its service and command.
3. The vanity of those treasures, they profit nothing; Treasures of wickedness profit nothing. They are unable to chear the mind, to cure the diseases of the body, muchless to heal the wounds of the soul, or to bribe the flames of Hell. Alas! they are so far from profiting, that they are infinitely prejudicial. Such Powder-Masters are blown up wi…h their own ware. These loads sink the bearers into the unquenchable lake. The Philosopher tells us of the Sea-mew, or Sea-Eagle (called in Greek foreign,Arist. Hist 9. Animal c. 24 because she seeketh for her prey in the waters) that she will often seize on her prey, though it be more then she can bear, and falleth down headlong with it into the deep, and so perisheth; This Fowl is a fit embleme of the unrighteous person, for he graspeth those heavy possessions which press him down into the pit of perdition. They that will be rich (that resolve on it, whether God will or no, and by any means, whether right or wrong) fall into temptations, and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition, 1 Tim. 6. 9. They that will be rich. Men that scrape an estate together unjustly, are frequently said in the Word of God, to get it in haste, to make haste to be rich, because such will not stay Gods time, nor wait in his way, till he send them in wealth, but must have it presently, and care not though it be unrighteously; But as we say; Matches made in haste, are repented at leasure; So truly, riches got in haste, are often lamented for ever. Its most true here, The more haste the less speed; Food hastily eaten, is seldom so well digested as what is eaten leasurably; He that maketh haste to be rich, shall not be innocent; He that maketh haste to be rich, hath an evil eye, and considereth not that poverty shall come upon him, Prov. 28. 20, 22. Sometimes God suffereth a cruel hand, to pluck the stolen feathers of this unclean Bird, and then he is left bare whilst he liveth; sometimes he is hurried away in the prime and pride of his age to Hell, from his goods which he got in haste; As the Lizards eggs are hatcht in six moneths, and yet the old one never liveth to see them, saith the Naturalist.
Festina Iente. Illud adagium arridebat duobus Imperatoribus facile laudatissimis, Aug. & Tito. Eras. Adag.Fair and softly goes far. None thrive so well as those that stay Gods leasure, and expect wealth in his way. Titus Vespasian stamped in his Coin a Dolphin and an Anchor, with this Impress, Sat cito, si sat bene. Soon enough, if well enough. A Dolphin outstrips the Ship, that's soon enough; And an Anchor stayeth the Ship, that's well enough; So both together make, soon enough, if well enough; And of this Prince it is reported, Abstinuit alieno si quis unquam. If ever any was free from injuring others, he was the man. None are more guilty of unrighteousness, then those that huddle up riches in haste. They are most harmless who are contented to live in hope, and to wait patiently on God. That wealth which is gotten well enough, is gotten soon enough; All other is worse then an abortive birth, that comes before the time. That fruit which is soon ripe, will be soon rotten. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed, Prov. 20. 21. As Hony over liberally eaten, though it be sweet and pleasant at first, yet afterwards, causeth strange vomitings and sad g…ipings in the stomach and belly; so an estate overhastily gotten, though it may cause a smile in thy countenance, and rejoyce thy carnal part at the beginning, yet will afterwards cause dreadful gripings in thy conscience, be a Vulture gnawing at thy heart, and its latter end be cursed to thee and thine. I have read of a Philosopher, who bought a pair of shoes upon trust, the Shoe-maker dieth, the Pythagorean rejoyceth, and thinks his shoes clear gaines; but a while after, his conscience twitches him, and will allow him no rest, because of his robbery; he repaires to the house of the dead, and casts in his money, saying, There, take thy due; Thou livest to me, though dead to all besides. He that carrieth such luggage on his back all day, must expect to find his conscience galled to purpose at night.
O Friend, take heed of setting thine inestim… ble soul to sale for a little corruptible silver. If it will not profit thee to gain the whole world and lose thy own soul; surely, twill not advantage thee to gain a small pittance of it, and lose thy soul. Thou rakest, and runnest, and it may be cozenest and cheatest, to leave thy child a considerable estate; I must tell thee, thy Son is little beholden to thee for leaving him a gay knife to cut his Throat with; a gaudy suit with the Plague in it; a great stately dwelling haunted with Divels; a large portion with the curse of God: No man in his wits would give one hair of his head to be made thine heir, wert thou worth thousands. The Devil himself, though he will thank thee for getting it so unjustly, yet he would not thank thee, if thou shouldst bequeath him all thy ill gotten goods; No, he doth not love the curse of God so well: Thou wouldst shew thy self a more loving Father, in leaving thy Son a Bottle and a Basket to beg with from door to door, then the greatest heap of such riches.
Besides, What comfort will it be to thee, for thy Son to live in honour, and bath himself in carnal pleasure, with that wealth which thou hast unjustly scraped together, when thou art frying in unquenchable flames for thy injustice! Thy Children are rejoycing with thy silver, and the Devils are revelling with thy soul at the same season; Canst thou think that the contentment of thy posterity, will in the least abate thy torments? It may be thou pleasest thy self with an intention of giving somewhat in thy Will to the poor, and so to pay thy debts to God, with the Devils goods, with that coyn which hath the Image and Superscription of the Prince of darkness on it; and art thou so mad as to think that it will be acceptable? I tell thee,Isa. 618 God hates robbery for a sacrifice, and thy stollen goods for a burnt Offering. The Great Sultan, as giddy as he was, with the noysome fumes of Mahomets Alchoran, was yet so well in his wits, as to tell his Bashaw (who perswaded him to build an Hospital with the wealth he had unjustly taken from the Persian Merchants) That to despose his money to releive the poor, would not please God; but to restore it to the right owners, would be acceptable; Will a King thank that man who robs his honest Subjects of an hundred pound upon the road, and then thinks to make amends, by paying half a Crown out of it towards his service. Thou canst not groundedly hope, that thy unrighteousness should be remitted, until thy Mammon of unrighteousness be restored by the Law of God, as well as of men Debts must be paid first, and then Legacies; Iustice must be first minded and then Charity. It may be thou chearest thy heart with the thoughts of an honourable burial; it delights thee to think, how when thy Will is open, people will applaud thee for the large provision thou makest therein for thy children, with what a great Company thou shalt be attended to thy grave, and what a costly Monument shall be erected to thy Memory. Well! since thou art so much joyed with a curious Tomb, I shall take the pains to write thine Epitaph (and if thou hast a spark of true love to thy soul, thou wilt think of it whilst thou livest) Here lies Interred, one that to make his Children Gentlemen on earth for a few days, made himself a Beggar in Hell to all eternity. He was one that to gain a little earthly treasure, of which he hath now taken an everlasting farewel; sold his precious soul, and the endless blisseful fruition of the blessed God. Did ever fool buy so dear, or sell so cheap! O look on him, and learn to be righteous.